Day 1: General Introduction

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1 Notes on the Greek New Testament Week 1 Luke 1:1-20 Day 1: General Introduction These notes were first produced for students to whom I taught New Testament Greek. Having worked our way to the end of our textbook we then faced the question of what to do next. I wanted to encourage my students to go on with their readings in the Greek New Testament and to help them to read it regularly. The following notes cover the entire New Testament in 250 weekly sections, each consisting of five days. The reading plan begins with Luke s Gospel and then continues with Acts. With these two books we gain an overview of the entire New Testament story from the pen of one of its major authors. From here we move to the letters of Paul. It is remarkable that these two companions and authors account for more than half of the content of the New Testament. Having completed Paul's letters (in chronological rather than New Testament order) we return to the Gospel accounts, looking now at Matthew. Matthew is, perhaps, the most 'Jewish' of the Gospels and his account of the life of Jesus is thus followed by letters written for Jewish Christians, namely Hebrews and James. Next we turn to Mark's Gospel, which represents not only Mark's eyewitness account of the Saviour but also that of Peter. For this reason it is followed by Peter's letters. These are followed by the letter of Jude, which includes a section that is very similar to part of 2 Peter. Last, but by no means least, we have the writings of John: his Gospel, his letters and the book of Revelation. By following this plan you will be introduced to the variety of literature and authors that together make up the New Testament. The Greek of some is more straightforward than that of others. Moreover, the Greek of a single author can vary in style and complexity as is evident from a comparison of Luke's Gospel with the book of Acts. But this variety of styles goes hand in hand with a singleness of message and of purpose: the intent of every author is to declare what God has done for us in the Lord Jesus Christ and to communicate the message in a way that would readily be understood by those who read it, capturing their attention and speaking to their hearts. It is immensely thrilling to be able to read the words these men actually wrote, to be able to understand what they were writing and to find that it commands our attention today no less than it did those for whom it was originally written some 1900 years ago. The portion allocated to each day consists of about eight verses. I have provided help with grammatical forms and vocabulary in accordance with what I judged to be the need of my students. Once you have worked your way through the passage of the day, word by word, and have understood it, read it through again in one go. I would encourage you to read the Greek out loud as this will help you to remember it. When you are really stuck, use an English translation as a crib (the older, more literal translations such as the Authorised Version are particularly useful here), but don't use a crib all the time: try first to work out the meaning for yourself. The Greek text I am using is that of the United Bible Societies' Third Edition edited by Kurt Aland and others (the Nestle-Aland 26 th Edition). Don't worry if the text you normally use is slightly different. Week 1: Page 1

2 Along with notes on vocabulary, grammar and style I have included a number on the interpretation of the text. In seeking to understand Scripture, originality is no great virtue, and for this reason I have often quoted directly from other writers. Careful reading of any of these sources (such as Howard Marshall's Commentary on the Gospel of Luke one of the first to be extensively quoted) will show that they also are greatly indebted to the work of others a debt which they are pleased to acknowledge. I readily confess that the contents of these notes is therefore far from being all my own work. Like a magpie, I have flitted from one source to another collecting sparkling fragments that have caught my eye. I trust that you may also find them a delight. Lastly, please appreciate that these notes are in a continuing state of development. Let me know of any mistakes you may spot in them and inform me of any ways in which you believe these notes could be improved they are intended for your benefit. Peter Misselbrook πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιµος πρὸς διδασκαλίαν, πρὸς ἐλεγµόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισµένος. 2 Tim 3:16,17 Week 1: Page 2

3 Day 2: Introduction to the writings of Luke The Author It is generally recognised that the author of the third Gospel (the one we know as Luke's Gospel) was also the author of the book of Acts. Both books are dedicated to Theophilus and they exhibit similarities of style and vocabulary. The transition from the narrative in the third person to first person plural in Acts 16:10 suggests that the author was a travelling companion of Paul who joined him at Troas. Other than this, there is no direct evidence concerning who may be the author of these works. However, from very early times (from at least 160 AD) there was a clear tradition within the church that identified the author as Luke the physician (cf. Col 4:14). This tradition is corroborated by the use of what appears to be medical language in Luke and Acts. Luke's Sources Detailed discussion of Luke's sources is beyond the scope of this brief introduction. Luke makes no claim to originality, stating rather that he has compiled an orderly account from investigation of more original sources. Marshall follows a venerable tradition in suggesting that Luke's primary sources were Mark's gospel and a subsequently lost source commonly named 'Q', used also by Matthew in the construction of his gospel. Marshall argues that much of the material unique to Luke may also be drawn from Q and that many of the distinctives of Luke, such as his universalism and his attitude to wealth and poverty may reflect the traditions of his church, probably the church at Antioch. Purpose It would appear that Paul's beloved companion, Luke, constructed this account of the life of Jesus and of the early growth of the church not for Theophilus alone but also for the edification and instruction of those churches that had been established under Paul's ministry, churches with which Luke had also been associated. Marshall says, "He was concerned to write a Gospel, i.e. a presentation of the ministry of Jesus in its saving significance, but to do so in the context of a two-part work which would go on to present the story of the early church, thus demonstrating how the message of the gospel spread, in accordance with prophecy and God's command, to the ends of the earth. He wrote for people at some remove from the ministry of Jesus, both in geography and time, and his task was to provide them with such an account of the story of Jesus as would enable them to see that the story with which they had already become partially acquainted was a reliable basis for their faith. Thus his work was probably intended for members of the church, but it could at the same time be used evangelistically." Luke's Greek Luke displays a high degree of "literary versatility" (Geldenhuys). He can write in elegant formal Greek, as in the preface to his Gospel. Formal elements in Luke's literary style are listed by FF Bruce in the Introduction to his commentary on the Greek text of Acts. However, Luke is equally at able to write in a homely Hebraic style, such as when writing concerning the nativity of Jesus. Here, Luke's style is similar to the Greek of the Septuagint. Week 1: Page 3

4 "His mastery of the Greek language is evident from the freedom of his constructions and from the exceptional wealth of his vocabulary. In his two writings he has a larger vocabulary than any other New Testament writer and uses about eight hundred words which occur nowhere else in the New Testament." Geldenhuys Works Referenced Geldenhuys, Norval Commentary on the Gospel of Luke, Marshall Morgan and Scott, London, 1950 Marshall, I Howard The Gospel of Luke, The New International Greek Testament Commentary, Paternoster, Exeter, 1978 Morris, Leon Luke (Tyndale NT Commentaries), IVP, London 1974 Day 3: Luke 1:1-4 Luke opens his Gospel with a formal preface such as one would find in the work of a contemporary secular writer. The very wording of this address to Theophilus is strikingly similar to Josephus' address to Epaphroditus at the beginning of his two part work Contra Apionem. The nature of this address means that the Greek is rather more difficult than is generally the case with Luke. Marshall says that by his adoption of this formal address Luke "claims a place for the Gospel as a work of literature, worthy of an educated audience... Luke was claiming a place for Christianity on the stage of world history." Don't be put off by this difficult start. Verse 1 Ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορηµένων ἐν ἡµῖν πραγµάτων, ἐπειδηπερ inasmuch, as, since A classical Greek word which occurs nowhere else in the NT. πολυς, πολλη, πολυ gen πολλου, ης, ου much, many ἐπιχειρεω set one's hand to, attempt, undertake This word is unique to Luke in the NT, occurring elsewhere only in Acts 9:29; 19:13. It "does not indicate success or failure, but points to the difficulty of the task, which was felt also by Luke (καµοι, 1:3)." Marshall ἀνατασσοµαι compile, draw up Occurs only here in the NT, as does the following διηγησις. διηγησις, εως f account, narrative πληροφορεω accomplish "The thought is of events brought to completion, namely events leading to salvation; the passive form suggests that these are divine acts which God himself promised and has now fully brought to pass, and the use of the perfect indicates that they are seen as a finished series in past time." Marshall One of the rewards of reading the NT in its original Greek is that it slows you down and makes you notice each word. Notice the words ἐν ἡµιν here. Luke identifies himself with the first disciples among whom these events occurred he is part of the community of the people of God which has experienced the saving activity of God in Christ. πραγµα, τος n matter, thing, event, deed Verse 2 καθως παρέδοσαν ἡµῖν οἱ ἀπ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόµενοι τοῦ λόγου, καθως ('according as') introduces "the basis for the reliability of the information on which the narrative of Jesus rests." Marshall παρέδοσαν Verb, aor act indic, 3 pl παραδιδωµι hand or give over ἀρχη, ης f beginning αὐτοπτης, ου m eyewitness Lays stress on authenticity. Occurs here only in NT. ὑπηρετης, ου m attendant, assistant, servant "Servants of the word" is an unusual expression not found elsewhere in the NT (though cf. Acts 6:4 ἡ διακονια του λογου). It refers to those who were the first preachers of the Gospel constrained by the demands of the message and without freedom concerning the content of their proclamation (cf. 2 Peter 1:16). Might there be a hint of a suggestion of Christ as λογος? Week 1: Page 4

5 γενόµενοι Verb, aor midd dep ptc, m nom pl γινοµαι Verse 3 ἔδοξε κἀµοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, ἔδοξε Verb, aor act indic, 3 s δοκεω think, suppose when used as an impersonal verb with the dative "it seemed good to..." καµοι abbreviated form of και ἐµοι and to me, also to me παρηκολουθηκότι Verb, perf act ptc, m & n dat s παρακολουθεω follow closely, give careful attention to Implies that Luke has thouroughly investigated all the facts in the light of the available evidence. ἀνωθεν from above, from the beginning Marshall follows Lagrange in thinking that ἀνωθεν here refers not to the beginning of Jesus' ministry (or in Luke's case of his coming into the world), but to the lengthy period of Luke's researches. ἀκριβως accurately, with care Marshall says that ἀκριβως "should certainly be taken with παρηκολουθηκοτι (and not with γραψαι); it refers to the care with which the research was undertaken." καθεξης adv. in order, in sequence Not implying chronological sequence but rather an orderly and lucid narrative. κρατιστος, η, ον most excellent A polite form of address to a highly placed person (Acts 23:26; 24:3; 26:25). We have no knowledge of who Theophilus was. Streeter suggested Titus Flavius Clemens, heir presumptive of the Emperor Domitian, Theophilus being a pseudonymn. Verse 4 ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. ἐπιγνῷς Verb, aor act subj, 2 s ἐπιγινωσκω perceive, understand κατηχήθης Verb, aor pass indic, 2 s κατηχεω inform, instruct Originally meant "to sound in the ears" and then "to teach by mouth". We get the word chatechise from it. Some think it simply implies that Theophilus had learned of Jesus by hearsay though Marshall thinks it more probable that it means he had received formal Christian instruction. ἀσφαλεια, ας f security, certainty, truth Marshall suggests that this compressed construction can be expanded as ἐπιγνῷς περὶ των λόγων οὑς κατηχήθης τὴν ἀσφάλειαν. Day 4: Luke 1:5-12 Verses 5-25 The Birth of John Luke's narrative "begins with the announcements of the births of John and Jesus, so that the divine promises (1:5-56) can be seen to come to their fulfilment (1:57-2:52). The stories are deliberately parallel in form. Both show how the saving events were initiated by the action of God... the greatness ascribed to John is an indication of the superior greatness that will be ascribed to Jesus." Marshall. Morris comments, "There are some notable parallels between the two birth stories [John and Jesus]. In both the angel Gabriel brought news of what was to happen, in both the circumstances of the birth and circumcision are narrated, and in both this is followed by prophetic utterances. Luke is bringing out the wonder of the Messianic age. Prophecy had ceased at the close of the Old Testament period; but now God was sending His Messiah and the prophetic gift was renewed. John is the forerunner of the Messiah (1:17)." Verse 5 Ἐγένετο ἐν ταῖς ἡµέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόµατι Ζαχαρίας ἐξ ἐφηµερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρων, καὶ τὸ ὄνοµα αὐτῆς Ἐλισάβετ. The style now changes to be strongly reminiscent of the LXX; for the form of the present verse cf. Jdg 13:2. βασιλευς, εως m king Ἰουδαιος, α, ον a Jew, Jewish, Judean Week 1: Page 5

6 "John, the morning star that announces the dawn of the new dispensation, appears just at the moment when the reign of Herod, King of Judaea from 40-4 BC approaches its tragic and hapless end. This Herod is the one called 'the Great.' He was an Idumaean by descent, but professed the Jewish religion. Although he was called king, this was merely by grace of the Romans on whom he was largely dependent. Outwardly his reign had been crowned with considerable success. He had especially achieved much fame through the numerous beautiful buildings erected by him. He had also been responsible for the rebuilding of the temple at Jerusalem. On the other hand he had polluted the Jewish land by the erection of temples in honour of pagan gods and through initiation of pagan games. His reign was, in addition, deeply stained with blood. He acted with relentless cruelty towards any sign of opposition to his sovereignty. His last years especially were characterised by bloody family horrors. He regarded his own family with so much distrust that he caused several of them to be done to death. Finally in 4 BC he died unmourned by his own kin and hated by the Jewish nation. "The expression 'In the days of Herod' thus points to a dark, ominous and calamitous period in the history of the Jewish nation. Against this gloomy background Luke now gives the history of the dawn of the new day in the life of humanity the coming of Christ, which was prepared by the advent of John the Baptist." Geldenhuys. ἱερευς, εως m priest ὀνοµα, τος n name, title, person ἐφηµερια, ας f division (of priests for daily temple duties) "The Jewish priesthood was divided into 24 courses, each composed 4-9 families (1 Ch 24:1-19; 2 Ch 8:14). Apart from the three great festivals, they performed their duties for two separate weeks each year." Marshall γυνη, αικος f woman, wife θυγατηρ, τρος f daughter Verse 6 ἦσαν δὲ δίκαιοι ἀµφότεροι ἐναντίον τοῦ θεοῦ, πορευόµενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιωµασιν τοῦ κυρίου ἄµεµπτοι. δικαιος, α, ον righteous, just ἀµφοτεροι, αι, α both, all ἐναντιον before, in the judgement of πορευοµαι go, conduct one's life ἐντολη, ης f command, order, instruction δικαιωµα, τος n regulation, requirement ἀµεµπτος, ον blameless, faultless The adjective is used here almost adverbially. John was born into a godly family. Verse 7 καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν ἡ Ἐλισάβετ στεῖρα, καὶ ἀµφότεροι προβεβηκότες ἐν ταῖς ἡµέραις αὐτῶν ἦσαν. και may be adversative, expressing a contrast 'yet'. τεκνον, ου n child; pl descendants καθοτι because, for στειρα, ας f barren, a woman incapable of having children Echoes of Sarah, Rebekah, Rachel and Hannah in the OT. προβεβηκότες Verb, perf act ptc, m nom pl προβαινω go on To be gone on in days = 'to be getting old', a use of OT language. Note this construction, the verb 'to be' with the perfect participle. Verse 8 Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφηµερίας αὐτοῦ ἔναντι τοῦ θεοῦ, ἱερατευω serve as a priest A verb frequently found in the LXX but here only in the NT. ταξις, εως f order, division ἐναντι prep with gen before Used of the Temple service in Ex 28:29. Verse 9 κατὰ τὸ ἔθος τῆς ἱερατείας ἔλαχε τοῦ θυµιᾶσαι εἰσελθων εἰς τὸν ναὸν τοῦ κυρίου, ἐθος, ους n custom, practice κατα το ἐθος should be taken with ἐλαχε. ἱερατεια, ας f priestly office ἔλαχε Verb, aor act indic, 3 s λαγχανω fall to one by lot "In view of the large number of priests (some 18,000), no priest was permitted to offer incense more than once in a lifetime." Marshall θυµιαω burn incence Week 1: Page 6

7 Note the construction: an aorist indicative followed by an aorist infinitive introduced by the definite article in the genitive. In purpose clauses using the infinitive "Quite commonly του (the genitive of the definite article) is inserted before the infinitive, without in any way affecting the sense" (Wenham The Elements of NT Greek, 1965, p87). εἰσερχοµαι enter, go in, come in The aorist participle here has a pluperfect sense 'having previously entered'. ναος, ου m temple, sanctuary, inner part of Jewish Temple "Comprising the holy place and the holy of holies, as opposed to το ἱερον, the whole complex of temple buildings." Marshall Verse 10 καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόµενον ἔξω τῇ ὥρᾳ τοῦ θυµιάµατος πληθος ους n crowd λαος, ου m people, a people Suggests that the time intended is that of the evening offering (about 3.00 pm), cf. Acts 3:1. προσευχοµαι pray ἐξω adv. out, outside, away ὡρα, ας f hour, period of time θυµιαµα, ατος n incense "While Zacharias was engaged in presenting incense-offering on the golden altar in the holy place, a great multitude of the people were praying in the outer temple court. After everything had been prepared for the incenseoffering, all the other priests had left the Holy place and only Zacharias waited there for the sign of the sacerdotal president that it was 'the time of the incense-offering.' When the signal was given, he immediately offered the incense on the altar. As soon as the people saw the ascending smoke of the incense-offering, which was the symbol of true consecration to God, they fell down before the Lord and spread out their hands in silent prayer. For several minutes there followed a dead silence in the temple sanctuary and in the surrounding temple buildings and courts. To Zechariah, as to every other priest, this was one of the most solemn experiences of his whole life especially since the privilege of offering incense fell to the lot of a priest only once during his lifetime." Geldenhuys. Verse 11 ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἑστως ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυµιάµατος. ὤφθη Verb, aor pass indic, 3 s ὁραω see The passive form ὠφθη is used frequently with the sense 'to appear'. ἑστως Verb, perf act ptc, m nom s ἱστηµι and ἱστανω stand, stand firm δεξιος, α, ον right, δεξια right hand θυσιαστηριον, ου n altar (of incense) Verse 12 καὶ ἐταράχθη Ζαχαρίας ἰδων, καὶ φόβος ἐπέπεσεν ἐπ αὐτόν. ἐταράχθη Verb, aor pass indic, 3 s ταρασσω trouble, disturb, frighten ἰδων Verb, aor ptc, m nom s ὁραω φοβος, ου m fear ἐπέπεσεν Verb, aor act indic, 3 s ἐπιπιπτω fall upon, come upon Note how Greek frequently uses a compound verb with a prepositional prefix followed by the same preposition, here literally "fell upon upon him". It underlines the need to avoid wooden translation and to become familiar with Greek idiom. Day 5: Luke 1:13-20 Verse 13 εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος, Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνοµα αὐτοῦ Ἰωάννην. φοβεοµαι fear, be afraid (of) "The opening words µη φοβου are the almost stereotyped reply of a heavenly visitor or divine Figure when appearing to the fearful recipient of a revelation (1:30; 2:10; Acts 18:9; 27:24; cf. Mt 1:20; 28:5, 10; Rev 1:17), and are used by Jesus in similar situations of selfrevelation (5:10; 8:50 par. Mk 5:36; Mk 6:50; Mt 17:7). The formula is frequent in the OT (Gn 15:1; 26:24; Dn 10:12, 19; cf. Is 41:10, 13f.)... and is almost an indicator of the divine presence." Marshall διοτι because, for, therefore εἰσακουω hear (of prayer), obey δεησις, εως f prayer, plea Week 1: Page 7

8 Marshall suggests that Zechariah may have been praying for the coming of the Messiah and the era of salvation and that the promise of John's birth as forerunner to the Messiah is an answer to this prayer. A similar view is expressed by Geldenhuys. γενναω be father of, bear, give birth to The name 'John' in Hebrew/Aramaic means 'The Lord has been gracious' and so corresponds to what God is doing in response to Zechariah's prayer. Verse 14 καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται ἀγαλλιασις, εως f great joy πολυς, πολλη, πολυ gen πολλου, ης, ου much, many γενεσις, εως f birth, lineage Here meaning John's arrival on the scene, not simply his birth. χαρήσονται Verb, fut (pass) indic, 3 pl χαιρω Verse 15 ἔσται γὰρ µέγας ἐνωπιον [τοῦ] κυρίου, καὶ οἶνον καὶ σίκερα οὐ µὴ πίῃ, καὶ πνεύµατος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας µητρὸς αὐτοῦ, µεγας, µεγαλη, µεγα large, great ἐνωπιον prep with gen before, in the presence of Here meaning 'in the eyes of'. οἰνος, ου m wine σικερα n strong drink A word occurring here only in the NT. It is a transliteration of a Hebrew word meaning strong drink or intoxicating liquor, not made from grapes. πίῃ Verb, aor act subj, 3 s πινω drink Probably not intended to suggest that John was to be a Nazirite but rather an ascetic. πλησθήσεται Verb, fut pass indic, 3 s πιµπληµι fill, end, fulfil Throughout his writings Luke stresses the role of the Spirit in the unfolding work of God. "He is to drink neither wine nor any other kind of strong drink; he will not require the stimulation so caused, for he will be constantly full of the Holy Ghost and receive from Him the necessary strength and inspiration for fulfilling his life's calling. During Old Testament times the Holy Ghost descended upon people temporarily and fitted them for some task or other, and then departed again. John, however, will be permanently filled with the Holy Ghost from the commencement of his life." Geldenhuys. ἐτι still, yet, moreover κοιλια, ας f stomach, womb "Even before he was born, the hand of God was on him to prepare him for his work." Marshall Verse 16 καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν. ἐπιστρεφω turn back, turn round, turn This word became a technical term for Christian conversion, Acts 9:35; 2 Cor 3:16; 1 Thess 1:9; 1 Pet 2:25. Verse 17 καὶ αὐτὸς προελεύσεται ἐνωπιον αὐτοῦ ἐν πνεύµατι καὶ δυνάµει Ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιµάσαι κυρίῳ λαὸν κατεσκευασµένον. προελεύσεται Verb, fut mid dep indic, 3 s προερχοµαι go ahead, go before Who is John going to go before? In context it can only be God (v 16). John comes in fulfilment of OT prophecy to announce the coming of God himself (Mal 3:1). But he heralds the way for Jesus. What does this imply concerning the person of Jesus? δυνάµει Noun, dat s δυναµις Ἠλιας, ου m Elijah See Malachi 3:1 and 4:5,6 καρδια, ας t heart πατηρ, πατρος m father τεκνον, ου n see v.7. ἀπειθεῖς Adjective, m & f, nom/acc pl ἀπειθης, ες disobedient, rebellious φρονήσει Noun, dat s φρονησις, εως f insight, wisdom, way of thinking (practical wisdom shown in obedience) A preposition of rest (ἐν) is placed after a verb of motion to imply the state produced. ἑτοιµαζω prepare, make ready Week 1: Page 8

9 κατεσκευασµένον Verb, perf pass ptc, m acc & n nom/acc s κατασκευαζω prepare, construct, make ready Cf. Is 63:16. Note the repetition of thought for the sake of emphasis through the use of two verbs with similar meanings. ὁστις, ἡτις, ὁ τι who, which, whoever, whichever, anyone, someone πληροω fulfil If the two infinitive phrases are here intended to express a parallelism then the thought is that "the people prepared for their God are those who have learned to live in peace and righteousness with each other." Marshall Verse 18 Καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον, Κατὰ τί γνωσοµαι τοῦτο; ἐγω γάρ εἰµι πρεσβύτης καὶ ἡ γυνή µου προβεβηκυῖα ἐν ταῖς ἡµέραις αὐτῆς. κατα τι by what? how? γνωσοµαι Verb, fut midd dep indic, 1s γινωσκω πρεσβυτης, ου old man, elderly man Cf. Gen 15:8. προβεβηκυῖα see verse 7 Verse 19 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ, Ἐγω εἰµι Γαβριὴλ ὁ παρεστηκως ἐνωπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα ἀποκρινοµαι answer, reply, say Gabriel means 'man of God'. Cf. Dan 8:16; 9:21. παρεστηκως Verb, perf act ptc, m nom s παριστηµι and παριστανω present, bring into one's presence, stand before ἀπεστάλην Verb, aor pass indic, 1s ἀποστελλω send, send out λαλεω speak, talk εὐαγγελίσασθαί Verb, aor midd infin εὐαγγελιζω act. and midd proclaim the good news Verse 20 καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ µὴ δυνάµενος λαλῆσαι ἄχρι ἧς ἡµέρας γένηται ταῦτα, ἀνθ ὧν οὐκ ἐπίστευσας τοῖς λόγοις µου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν. ἔσῃ Verb, fut indic, 2 s εἰµι σιωπαω be silent, be quiet, be calm ἀχρι (and ἀχρις) until γένηται Verb, aor subj, 3 s γινοµαι ἀντι prep with gen in place of, because of; ἀνθ ὡν because, therefore πιστευω believe (in), have faith (in) Week 1: Page 9

Chapter 2 * * * * * * * Introduction to Verbs * * * * * * *

Chapter 2 * * * * * * * Introduction to Verbs * * * * * * * Chapter 2 * * * * * * * Introduction to Verbs * * * * * * * In the first chapter, we practiced the skill of reading Greek words. Now we want to try to understand some parts of what we read. There are a

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