Greek Grammar
Noun Cases

GENITIVE CASE

Definition of Genitive
The most basic way to modify a noun is with an adjective. But very often something more specific or more nuanced is needed. That is what the genitive case is for. The most basic way to translation the genitive is to place the word “of” in front of it.

This Grammar is primary the work of Dr. Ron Sauer, however I have made a number of adjustments. I have divided the 37 uses of the Genitive into adjectival, ablative, verbal, and adverbial categories. 

Adjectival 

1.	* Description. Describes in some loose, broad, and general way the word modified.
All genitives are descriptive, but this is listed as one of the categories for those instances in which a genitive doesn’t fit into any of the other categories. This is the category for genetives that cannot be categorized any more narrowly than to just say that it describes the word modified in some general, loose way.

In place of the word “of” put “characterized by” or “described by.”

… μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου.
... How dare you turn my Father's house into a house of trade! (John 2:16)

w] tevkna fwto;ς peripatei'te
Walk as children of light (Eph 5:8). 
i.e. Walk as children characterized or described by light. (see also Rom 13:12 and 1 Thes 5:5)

tou' pneuvmatoς tou' nu'n ἐνergou'ntoς ἐν τοῖς υἱοῖς τῆς a]peiqeivaς·
 . . . the spirit which now works in the sons of disobedience (Eph 2:2).

ἐν ἡμέρᾳ/ swthrivaς ἐβοήθησά soi.
I helped you on the day of salvation (2 Cor 6:2).

i.e., geographical designations like this are often descriptive genitives, though some grammarians classify these as partitive genitives

2.	* Possessive. (Very common) The genitive possesses the word it modifies. It can denote ownership in the strict, absolute and formal sense (“my shirt”), or ownership in a relative and less formal sense (“my mother”).  

In place of the word “of” put “belonging to” or add “’s.”

Pau'loς dou'loς Cristou' Ἰησοῦ   
Paul a servant of [ = belonging to] Christ Jesus (Rom 1:1).

Qwma'ς; eipen au]tw'/· ὁ kuvrioς mou kai; ὁ θεός mou.  
Thomas said to him, “My Lord and my God! (lit. the Lord of me and the God of me) (John 20:28).

pavnta ga;r ὑμῶν ἐστιν
All things are yours (lit. All things are of you) (1 Cor 3:21).

(For other examples see Matt 26:51, 1 Cor 1:12, Heb 11:25, Mk 12:17, John 18:15, Acts 17:5, Acts 21:8, Jas 3:3, Rev 13:17).

3.	Relationship. A special use of the genitive of possession, this genitive expresses a family, marital, or social tie with the word modified; yet the word modified, though indicating the precise relationship, is omitted, the author thus assuming the readers know what this bond is.

eu|ron Daui;d to;n tou' Ἰεσσαί.
I have found David, the (son) of Jesse (Acts 13:22).
i.e., the word identifying the precise family relationship, ui]ovn, is omitted but assumed known 

Μαρία καὶ Ἰωάννα 
Mary the (mother) of James (Luke 24:10). i.e., mhthvr is omitted

 e]dhlwvqh moi peri; ὑμῶν, a]delfoiv mou, ὑπὸ; tw'n Χλόης 
It was made known to concerning you by those of Cloe (1 Cor 1:11).
i.e., by the servants or family members of Cloe’s home

(For other examples see Matt 20:20, John 21:15, Luke 24:10, Matt 4:21.)
4.	* Partitive. The genitive is the whole of which the word modified is but a part. 
NOTE: The partitive use is the opposite of the genitive of apposition. The partitive genitive is the whole of which the modified word is a part; whereas with the genitive of apposition, the modified word describes a class and the genitive is a particular example within that class.

e]kastoς ὑμῶν.
Each one of you (1 Cor 1:12).

 trivton τῆς γῆς katekavh.
A third of the earth was burned (Rev 8:7).

dwvsw soi ἕως ἡμίσους τῆς basileivaς mou.I will give you up to half of my kingdom (Mark 6:23).

(For other examples see Luke 19:8, Rom 11:17, Rom 15:26, Rev 11:13, Luke 4:29, 8:44, 18:11, Jude 13.)

5.	* Apposition (Epexegetical, Definition). The genitive more precisely defines the word modified, which designates a broad category, by naming a more specific example within that category.  

NOTE: The genitive of apposition is the opposite of the partitive use. The partitive genitive is the whole of which the modified word is a part; whereas with the genitive of apposition, the modified word describes a class and the genitive is a particular example within that class.

In place of the word “of” put “namely” or “that is” or “which is.”

Ludiva, porfurovpwliς povlewς Quateivrwn.
Lydia was a seller of purple cloth from the city of Thyatira (Acts 16:14).

lhvmyesqe th;n dwrea;n tou' agivou pneuvmatoς.
You will receive the gift (lit., of) which is the Holy Spirit (Acts 2:38).

shmei'on e[laben peritomh'ς.
He received the sign of circumcision (Rom 4:11).
i.e., the sign = circumcision

 ὁ; dou;ς to;n arrabw'na tou' pneuvmatoς ἐν tai'ς kardivaiς ἡμῶν .
Who gave the guarantee of the Spirit, in our heart (2 Cor 1:22).
i.e., the guarantee who is the Spirit

ἐνdusavmenoi to;n qwvraka τῆς dikaiosuvnhς
Having put on the breastplate of righteousness i.e., which is righteousness (Eph 6:14).

ea;n ἡ epivgeioς ἡμῶν oikiva tou' skhvnouς kataluqh'/, 
If our earthly house consisting of this tent should be dismantled, . . . (2 Cor 5:1).

(For other examples see Luke 2:41, 22:1, John 2:21, 11:13, 13:1, Acts 2:33, 2 Cor 1:22, 5:5, Eph 1:14, 2 Pe 2:6.)

6.	Simple Apposition. A genitive is set near another genitive, so that the second renames and further explains the first. The second genitive is not simply one within a category (as with apposition), but refers to the exact same thing as the first genitive. An equal sign could be placed between the two genitives.  

 cavriς ὑμῖν kai; εἰρήνη ἀπὸ qeou' patro;ς ἡμῶν .
Grace and peace from God our Father (Eph 1:2).

eidon to; paidivon meta; Marivaς τῆς mhtro;ς αὐτοῦ 
They saw the child with Mary, his mother (Matt 2:11).

αὐτός ἐστιν ἡ kefalh; tou' swvmatoς τῆς ekklhsivaς.
He is the head of the body, the church (Col 1:18).

h[lqomen ei]ς to;n oikon Filivppou tou' eu]aggelistou'.
We went into the house of Philip the evangelist (Acts 21:8).

dia; to; u]perevcon τῆς gnwvsewς Cristou' I]hsou' tou' kurivou mou.
 . . . for the superiority of knowing Christ Jesus, my Lord (Phil 3:8).

 prosdecovmenoi th;n makarivan elpivda kai; epifavneian τῆς dovxhς
 tou' megavlou qeou' kai; swth'roς ἡμῶν Ihsou' Cristou',
Awaiting the blessed hope, i.e., the glorious appearing of our great God and savior, Jesus Christ (Titus 2:13).

(For more examples see Eph 1:2, Matt 2:1, Mark 6:17, Luke 3:4, John 7:42, Acts 22:20, Rom 5:17.)

7.	* Attributive (Quality). Assigning an attribute (a quality or characteristic) to the word modified, the genitive is translated like a pure adjective, though stronger than one.

In place of “of [genitive]” put an adjective 

ὁ krith;ς τῆς a]dikivaς levgei·
The Judge of injustice [ = unjust Judge] (Luke 18:6).

i]na katarghqh'/ to; sw'ma τῆς ἁμαρτίας 
 . . . that the body of sin [ = sinful body] might be rendered inoperative (Rom 6:6).

ὃς metaschmativsei to; sw'ma τῆς tapeinwvsewς ἡμῶν suvmmorfon tw'/ swvmati τῆς dovxhς αὐτοῦ 
Who will transform the body of the humility of us [ = our humble body] to be conformed to the body of the glory of [ = his glorious body] (Phil 3:21).

a]pokathvllaxen ἐν tw'/ swvmati τῆς sarko;ς αὐτοῦ .
He reconciled you by the body of his flesh [ = his fleshly body] (Col 1:22).

fevrwn te ta; pavnta tw'/ rhvmati τῆς dunavmewς αὐτοῦ 
Upholding all things by the word of the power of him) [ = his powerful word] (Heb 1:3).

ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς cavritoς.
They were marveling at the words of his grace [ = his gracious words] (Luke 4:22).

skeu'oς e]kloγῆς e]stivn moi οὗτος 
This man is a vessel of choice [ = chosen vessel] to me (Acts 9:15).

ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ 
the Son of Man upon the throne of his glory [ = glorious throne] (Matt 19:28 – see also Matt 25:31, Acts 7:2, Rom 8:21, 1 Cor 2:8).

Τῷ δὲ βασιλεῖ τῶν αἰώνων
And to the King of the ages [ = eternal King] (1 Tim 1:17).

8.	Material. The genitive specifies the substance from which the word modified is made.

In place of the word “of” put “made out of.”

stevfanon ἐξ ἀκανθῶν 
A crown of thorns (John 19:2).

poihvsaς fragevllion ἐκ scoinivwn pavntaς ἐξέβαλεν ἐκ tou' ἱεροῦ `.
Having made a whip out of cords, he drove all from the temple (John 2:15).

 Ou]dei;ς e]pivblhma ravkouς a]gnavfou e]piravptei ἐπὶ i]mavtion palaiovn.
No one puts a patch of unshrunk cloth on an old garment (Mark 2:21).

9.	Content. When used literally, the genitive denotes the content of the word modified. When used non-literally, the genitive denotes more of a quality (i.e., a virtue or attribute) than a quantity (i.e., an amount).  

If it’s modifying a noun, in place of the word “of” put “full of” or “consisting of.”
If it’s modifying a verb, in place of the word “of” put “with.”

hlqon suvronteς to; divktuon tw'n i]cquvwn.
They came dragging the net of fish (John 21:8).

 }Oς a]n potivsh/ ὑμᾶς pothvrion u]datoς 
Whoever gives you a cup of water . . . (Mark 9:41).

e]gevmisan dwvdeka kofivnouς klasmavtwn.
They filled twelve baskets with leftovers (John 6:13).

ἐν au]tw'/ katoikei' pa'n to; plhvrwma τῆς qeovthtoς swmatikw'ς,
In him dwells all the fullness of deity in bodily form (Col 2:9).

10.	* Destination. The genitive indicates the direction in which the word modified is headed or destined for.

In place of the word “of” put “to,” “toward,” “in the direction of,” or “destined for.”

ὁdo;n qalavsshς.
The way toward the sea (Matt 4:15).

]Iwsivaς ; e]gevnnhsen to;n ]Ieconivan ἐπὶ τῆς metoikesivaς Babulw'noς.
Josiah begot Jeconiah during the deportation to Babylon (Matt 1:11).

mhvpw pefanerw'sqai th;n tw'n a]givwn ὁdo;n.
the way into the Holy of Holies was not yet opened (Heb 9:8).

oi]tineς kataggevllousin ὑμῖν ὁdo;n swthrivaς.
Who proclaim to you the way of salvation (Acts 16:17).
i.e., the way leading to salvation

ἐλογίσθημεν ὡς πρόβατα σφαγῆς
we are considered as sheep of slaughter [i.e. destined for slaughter] (Rom 8:36)

καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.
they are proclaiming to you the way of salvation (Acts 16:17).

11.	*Telic. The genitive denotes the purpose for which the word modified exists. (Some grammars consider this a subset of Destination.)

h[noixen τοῖς e[qnesin quvran pivstewς.
He opened to the Gentiles an opportunity for faith (lit. of faith) (Acts 14:27).

tou'to pro;ς τῆς u]metevraς swthrivaς u]pavrcei
This is for your deliverance (lit. of your deliverance) (Acts 27:34).

metanoivaς tovpon ou]c eu|ren.
He found no chance for repentance (lit. of repentance) (Heb 12:17).

12.	Predicate. Comes after a genitive participle or some kind of being verb, the genitive. Possessing any of the genitival functions, the predicate genitive further describes the subject or renames another genitive.

pavnta ga;r ὑμῶν ἐστιν
All things are yours (lit. all things are of you) (1 Cor 3:21).
i.e., in addition to being predicate, this genitive is also possessive = all things belong to you

 h]mei'ς ou]k e]sme;n ὑπὸstolh'ς ei]ς a]pwvleian a]lla; pivstewς.
We are not of drawing back but of faith (Heb 10:39)
i.e., these genitives are both predicate and partitive = we are not part of that group that falls away from God but we belong to that company that confides in him

 e[ti a]martwlw'n o[ntwn ἡμῶν Cristo;ς u]pe;r ἡμῶν a]pevqanen.
While we were still sinners, Christ died for us (Rom 5:8).
i.e., this genitive acts like predicate nominative
h]nevw/xen tiς ὁfqalmou;ς tuflou' gegennhmevnou·
Someone opened the eyes of a man born blind (John 9:32).
i.e., the genitive in the third predicate position acts like a predicate adjective

 h]mei'ς de; ἡμέρᾳς o[nteς nhvfwmen.
Since we are of the day, let’s be sober (1 Thess 5:8). 
i.e., the genitive is both predicate and descriptive

a]pevqento ta; i]mavtia au]tw'n para; tou;ς povdaς neanivou kaloumevnou Sauvlou,
They cast their clothes at the feet of a young man called Saul (Acts 7:58).

13.	Subordination. Specified that which is subordinatied to or under the dominion of the word modified.

In place of the word “of” put “over.”

ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
By the ruler of demons he is driving out demons (Matt 9:34).

ὁ βασιλεὺς Ἰσραὴλ 
the king of Israel (Mark 15:32).

ὁ θεὸς τοῦ αἰῶνος τούτου 
the god of this world (2 Cor 4:4).

For more examples see John 12:31, Acts 4:26, Rev.1:5, 15:3.
14.	Superlative. The genitive carries the force of a superlative adjective.

 meta; to; deuvteron katapevtasma skhnh; ἡ legomevnh {Agia Ἁγίων 
Behind the second curtain was a tent which is called “the Holy of Holies” (Heb 9:3).
i.e., the Most Holy

Basileu;ς basilevwn kai; kuvrioς kurivwn.
King of kings and Lord of lords (Rev 19:16).
i.e., mightiest King and greatest Lord

Separation (Ablitive) 
15.	Separation. The genitive designates that from which something is literally or metaphorically removed. This genitive can come after a verb (1 Pet 4:1), a noun (Matt 10:14), a preposition (Matt 25:32), a participle (Eph 2:12), or an adjective (Matt 27:24).

In place of the word “of” put “from.”

e]ktinavxate to;n koniorto;n tw'n podw'n ὑμῶν.
Shake off the dust from your feet (Matt 10:14).

a]forivsei au]tou;ς a]p᾽ a]llhvlwn,
 w]sper ὁ poimh;n a]forivzei ta; provbata ἀπὸ tw'n e]rivfwn,
He will separate them from one another, 
as a shepherd separates sheep from goats (Matt 25:32).

a]posthvsontai tineς τῆς pivstewς.
Some will depart from the faith (1 Tim 4:1).

a]qw'/oς ei]mi ἀπὸ tou' ai]matoς touvtou·
I am innocent of the blood of this man (Matt 27:24).

 pavnteς h]marton kai; u]sterou'ntai τῆς dovxhς tou' qeou'
All have sinned and fall short of the glory of God (Rom 3:23).

Ei] dev tiς ὑμῶν leivpetai sofivaς, ai]teivtw para; tou' qeou'.
If any one lacks wisdom, let him ask of God (James 1:5).

16.	Source (Origin). The genitive indicates the origin from which the word modified comes and sometimes depends on for its very existence. This genitive can follow a verb (Acts 1:4), various prepositions (John 1:6), a noun (2 Cor 11:26), or an adverb (Mark 7:15).

In place of the word “of” put “from.”

katabevbhka ἀπὸ tou' ou]ranou'.
I have come down from heaven (John 6:38).

i]na ἡ u]perbolh; τῆς dunavmewς h/ tou' qeou' kai; mh; ἐξ ἡμῶν ·
that the qualilty of the power may be of God and not from ourselves (2 Cor 4:7).

ἡ swthriva ἐκ tw'n ]Ioudaivwn e]stivn.
Salvation is of the Jews (John 4:22).

peplhvrwmai dexavmenoς para;  ]Epafrodivtou ta; par᾽ ὑμῶν.
I am well supplied, having received from Epaphroditus the gifts from you (Phil 4:18).

ἐξ ou| pa'n to; sw'ma . . . th;n au[xhsin tou' swvmatoς poiei'tai.
From whom the whole body . . . brings about the growth of the body (Eph 4:16).

 kinduvnoiς potamw'n, kinduvnoiς lh/stw'n.
(I have often been) in dangers from rivers, in dangers from thieves (2 Cor 11:26).

17.	Comparison. The genitive usually follows a comparative adjective and denotes the standard against which the modified word is compared.

In place of the word “of” put “than.”

 mh; su; meivzwn ei tou' patro;ς ἡμῶν ]Iakwvb.
Are you greater than our forefather Jacob? (lit. greater of our forefather) (John 4:12).

prw'toς mou hn.
He was earlier than I (lit. greater of I) (John 1:15).

ou]k e[stin dou'loς meivzwn tou' kurivou αὐτοῦ 
A servant isn’t greater than his lord (lit. greater of the Lord of him) (John 13:16).

meivzwn de; touvtwn ἡ a]gavph.
But the greatest of these is love (1 Cor 13:13).

i]na to; dokivmion ὑμῶν τῆς pivstewς polutimovteron crusivou 
that the testing of your faith, which is more precious than gold (lit. greater of gold) (1 Pet 1:7).

Verbal (Implied Action)
18.	* Subjective. The genitive produces the action implied in the noun modified. If the noun modified implies action, it can be converted into a verb, and the genitive modifying it can be converted into its subject.

For the phrase “the love of God” …
Subjective genitive: God’s love for us
Objective genitive: Our love for God

καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν
Yet even the testimony of them was not the same (Mark 14:59).
i.e. they testified [the modified noun “testimony” implies an action – the action of testifying. The genitive (them) produces that action]

ou]twς e[stai ἡ parousiva tou' ui]ou' tou' a]nqrwvpou·
So will be the coming of the Son of man (Matt 24:27).
i.e., the Son of man comes

tivς h]ma'ς cwrivsei ἀπὸ τῆς a]gavphς tou' Cristou'_ 
Who will separate us from the love of Christ? (Rom 8:35).
i.e., who or what will keep Christ from loving us?

o]pwς e]xevlhtai h]ma'ς . . . kata; to; qevlhma tou' qeou'.
that he might rescue us . . . according to the will of God (Gal 1:4).
i.e., according to God’s willing it

tou'to moi a]pobhvsetai ei]ς swthrivan dia; τῆς ὑμῶν dehvsewς kai; e]picorhgivaς tou' pneuvmatoς.
This will lead to my release by your prayer and the help of the Spirit (Phil 1:19).
i.e., by your praying and by the Spirit helping

 ὁ de; karpo;ς tou' pneuvmatoς e]stin a]gavph cara; εἰρήνη 
But the fruit of the Spirit is love, joy, peace . . . (Gal 5:22).
i.e., the virtues cultivated by the Spirit

ἡ εἰρήνη tou' qeou' . . .  frourhvsei ta;ς kardivaς ὑμῶν.
The peace of God . . . will guard your hearts (Phil 4:7).
i.e., the peace that God himself enjoys and gives others

For other examples see Acts 12:11, 2 Cor 7:15, Luke 7:30, Rom 9:11, 13:2, 1 Cor 16:17, 2 Cor 7:6, 8:24, 1 John 5:9, Rev 3:14.
19.	* Production.  Produces the word modified. Similar to the subjective genitive, but is better rendered “produced by” than converting the modified word to a verb.

In place of the word “of” put “produced by.”

ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ
for the fruit of the light consists in all goodness, righteousness and truth (Eph 5:9).

καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν 
And the peace of God, which transcends all understanding, will guard your hearts … (Phil 4:7).
 
καὶ σημεῖον ἔλαβεν περιτομῆς σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως 
And he received the sign of circumcision, a seal of the righteousness that he had by faith (Rom 4:11) 

ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη χαρὰ 
but the fruit of the Spirit is love, joy… (Gal 5:22)
 
μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν Ἰησοῦ 
We recall, in the presence of our God and Father, your work of faith, labor of love, and endurance of hope in our Lord Jesus (1Thes 1:3).
 
Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου 
Christ redeemed us from the curse of the Law (Gal 3:13)
20.	* Objective. The genitive noun (or pronoun) receives like a direct object the action implied in the noun modified. In translation, you can turn the noun modified into a verb, and the objective genitive into its direct object.

For the phrase “the love of God” …
Subjective genitive: God’s love for us
Objective genitive: Our love for God

ἡ de; tou' pneuvmatoς blasfhmiva ou]k a]feqhvsetai.
The blasphemy of the Spirit will not be forgiven (Matt 12:31)

καὶ παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ
and yet disregard justice and the love of God (Luke 11:42)

o]n proevqeto ὁ θεός ei]ς e[ndeixin τῆς dikaiosuvnhς αὐτοῦ 
Whom God publicly set forth as a demonstration of his righteousness (Rom 3:25).
i.e., to demonstrate his righteousness = to prove that he is a righteous God not overlooking sin

τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;
Who has known the mind of the Lord? Or who has been the counselor of him?

οὐ σαρκὸς ἀπόθεσις ῥύπου  
not the removal of dirt from the flesh (1 Peter 3:21)

ἐν pivstei zw' th'/ tou' ui]ou' tou' qeou' tou' a]gaphvsantoς me.
I live by faith (lit., of) in the Son of God who loved me (Gal 2:20)
i.e., by faith in the Son of God = by trusting the Son

e[cete pivstin qeou'.
Have faith (lit., of) in God (Mark 11:22).
i.e., confide in God

ou]dei;ς mevntoi parrhsiva/ e]lavlei peri; au]tou' dia; to;n fovbon tw'n ]Ioudaivwn.
None was speaking openly about him because of the fear of the Jews (John 7:13).
i.e., because they feared the Jews

 a]uth e]stin ἡ a]gavph tou' qeou', i{na ta;ς ἐνtola;ς au]tou' thrw'men.
This is the love of God: that we keep his commandments (1 John 5:3).
i.e., this is our love for God

mhdei;ς ὑμᾶς katabrabeuevtw ; qrhskeiva/ tw'n a]ggevlwn.
Let no one steal your prize by the worship of angels (Col 2:18).
i.e., by worshipping angels

ὃς pavntaς a]nqrwvpouς qevlei swqh'nai kai; ei]ς e]pivgnwsin a]lhqeivaς e]lqei'n.
Who wants all men saved and to come to a knowledge of the truth (1 Tim 2:4).
i.e., to know the truth

a]kouvsate th;n parabolh;n tou' speivrantoς.
Hear the parable of the sower (Matt 13:18).

 Givnesqe mimhtai; tou' qeou'.
Become imitators of God (Eph 5:1).
i.e., imitate God

21.	* Product.  Produced by the word modified. Similar to the objective genitive, but the modified word is not converted into a verb.

In place of the word “of” put “who/which produces.”

τὴν ἑνότητα τοῦ πνεύματος
the God of hope (Rom 15:13).

ὁ δὲ θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν  
The God of steadfastness and of encouragement give you a spirit of unity (Rom 15:5)

διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως 
Therefore God, your God, has anointed you with the oil of joy (Heb 1:9).

οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλ᾽ εἰρήνης 
For God is not of confusion but of peace (1 Cor 14:33)

ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ᾽ ὑμῶν
The God of love and of peace be with you (2 Cor 13:11)

e]kporeuvsontai oi] ta; a]gaqa; poihvsanteς ei]ς a]navstasin zwh'ς, oi] de; ta; fau'la pravxanteς ei]ς a]navstasin krivsewς.
They shall come forth, those who have done good, to a resurrection of life, but those who have done evil to a resurrection of judgment (John 5:29).
i.e., a resurrection resulting in life or resulting in judgment

Di᾽ ἐνo;ς dikaiwvmatoς ei]ς pavntaς a]nqrwvpouς ei]ς dikaivwsin zwh'ς·
Through the righteous act of one person came the free gift to all men for the justification of life (Rom 5:18).
i.e., justification issuing in life

For more examples see Rom 15:33, 16:20, Phil 4:9.

22.	* Plenary. The genitive is intended by the writer as both subjective and objective (as a kind of play on words or double entandre). [Note, a genitive should not be classified as plenary simply because it works both objectively or subjectively. It should only be considered plenary if the interpreter is confident that the writer intended both meanings.]

POSSIBLE EXAMPLES:

ἡ a]gavph tou' Cristou' sunevcei h]ma'ς.
The love of Christ constrains us (2 Cor 5:14).
i.e., the love that Christ has for us and the love that we have for him

to; martuvrion tou' Cristou' e]bebaiwvqh ἐν u]mi'n,
The testimony of Christ was confirmed among you (1 Cor 1:6).
i.e. the testimony given by Christ (subjective), and the testimony about Christ (objective)

Ἀποκάλυψις Ἰησοῦ Χριστοῦ  
The revelation of Jesus Christ (Rev 1:1)
i.e. the revelation given by Christ (subjective, and idea affirmed in Rev 22:16), and the revelation about Christ (objective, affirmed in the rest of ch.1, which reveals Jesus)

Other possible examples: Mark 1:1, 1:14, Rom 1:1, 15:16, 1 Thes 2:2, 2:8, 2:9

23.	Direct Object. Certain verbs prefer their object in the genitive rather than in the accusative case. Such verbs denote ruling (Mark 10:42), desiring (1 Tim 3:1), obtaining (Heb 11:35), remembering (John 15:20), forgetting (Heb 6:10), caring (Luke 10:35), neglecting (1 tim 4:14), accusing (Mark 3:2), tasting (Heb 2:9), partaking (Heb 2:14), touching (Mark 1:41), etc.

mhv mou a]ptou.
Stop touching me (John 20:17).

h[kousa de; kai; fwnh'ς legouvshς moi.
And I also herd a voice speaking to me (Acts 11:7).

o]pwς cavriti qeou' u]pe;r panto;ς geuvshtai qanavtou.
that by God’s grace he might taste death for every person (Heb 2:9).

Ei[ tiς e]piskoph'ς ὁrevgetai, kalou' e[rgou e]piqumei'.
If any man strives for the office of elder, he desires a splendid task (1 Tim 3:1).

]Arcevlaoς basileuvei τῆς ]Ioudaivaς.
Archelaus rules Judea (Matt 2:22).

Adverbial 

24.	Price (Value). The genitive specifies the price paid for, or the value assessed of, something.  

In place of the word “of” put “with” or “for.”

h]goravsqhte ga;r timh'ς.
You were purchased with a price (lit. of a price) (1 Cor 6:20).

 ou]ci; duvo strouqiva a]ssarivou pwlei'tai_ 
Are not two sparrows sold for a penny? (lit. of a penny) (Matt 10:29).

ei]pev moi, ei] tosouvtou to; cwrivon a]pevdosqe_
Tell me whether you sold the land for so much (lit. of so much) (Acts 5:8).

 tiv dwvsei a[nqrwpoς a]ntavllagma τῆς yuch'ς au]tou'_
What will a man give in exchange for his soul? (lit. of his soul) (Matt 16:26).

25.	Time. The genitive indicates the time when something is done, the emphasis usually being “this time rather than some other time.”

 ou|toς hlqen pro;ς au]to;n nukto;ς.
This one came to him (lit., of) at night (John 3:2).

proseuvcesqe i]na mh; gevnhtai ἡ fugh; ὑμῶν ceimw'noς mhde; sabbavtw/.
Pray that your flight may not be in the winter nor on the Sabbath (Matt 24:20).

 ἐπὶ a]rcierevwς {Anna kai; Kai>avfa, e]gevneto rh'ma qeou' ἐπὶ ]Iwavnnhn.
During the priesthood of Annas and Caiaphas, God’s word came to John (Luke 3:2).

e[cw th;n peri; sou' mneivan ἐν tai'ς dehvsesin mou nukto;ς kai; ἡμέρᾳς,
I mention you in my prayers night and day (2 Tim 1:3).

26.	Place. As an adverbial genitive, this denotes the place where something occurs, the stress being “this place rather than some other place—here and not there.”

pevmyon Lavzaron i]na bavyh/ to; a[kron tou' daktuvlou au]tou' u]datoς.
Please send Lazarus that he might dip the tip of his finger in water (Luke 16:24).

e]xousivan e[cei ὁ ui]o;ς tou' a]nqrwvpou a]fievnai ἁμαρτίας ἐπὶ τῆς gh'ς.
The Son of man has authority to forgive sins on earth (Mark 2:10).

 [Edei au]to;n dievrcesqai dia; τῆς Samareivaς.
It was divinely determined for him to pass through Samaria (John 4:4).

 Cristo;ς dia; τῆς meivzonoς kai; teleiotevraς skhnh'ς ei]sh'lqen.
Christ entered through the greater and more perfect sanctuary (Heb 9:11).

27.	Modal. The genitive expresses the manner or way in which something happens.

Follows the word “with” (meta)

kai; peribleyavmenoς au]tou;ς met᾽ ὁrgh'ς.And looking around at them with anger . . . (Mark 3:5).

o[cloς polu;ς meta; macairw'n kai; xuvlwn.
A large mob came with swords and clubs (Matt 26:47).

meta; fovbou kai; trovmou th;n e]autw'n swthrivan katergavzesqe·
Work out your own salvation with fear and trembling (Phil 2:12).

gunai'kaς ἐν katastolh'/ kosmivw/ meta; ai]dou'ς kai; swfrosuvnhς kosmei'n e]autavς.
Women are to dress with modesty and discretion (1 Tim 2:9).

prosercwvmeqa meta; parrhsivaς tw'/ qrovnw/ τῆς cavritoς.
Let us come with boldness to the throne of grace (Heb 4:16).

o[yontai to;n ui]o;n tou' a]nqrwvpou e]rcovmenon meta; dunavmewς kai; dovxhς pollh'ς·
They will see the Son coming with power and much glory (Matt 24:30).

u]mei'ς mimhtai; ἡμῶν e]genhvqhte kai; tou' kurivou, dexavmenoi to;n lovgon ἐν qlivyei pollh'/ meta; cara'ς,
You became imitators of us and of the Lord, after receving the Word in severe tribulation with joy (1 Thess 1:6)

28.	Means. The genitive specifies the impersonal means (i.e., the instrument, thing, power, force, tool, etc.) by which something is accomplished. Usually, the action is expressed by a passive verb or verbal adjective.

Follows words like “by,” or “through” 

 to; ploi'on basanizovmenon ὑπὸ; tw'n kumavtwn.
The boat was being battered by the waves (Matt 16:24).

e[comen th;n a]poluvtrwsin dia; tou' ai{matoς αὐτοῦ 
We have redemption through his blood (Eph 1:7).

 e]kastoς de; peiravzetai ὑπὸ; τῆς i]divaς e]piqumivaς.
Each one is tempted by his own lusts (James 1:14).

 Th'/ cavriti e]ste sesw/smevnoi dia; pivstewς.
By grace are you saved through faith (Eph 2:8).

kagwv soi deivxw ἐκ tw'n e[rgwn mou th;n pivstin.
And I will show you my faith by my works (James 2:18).

 a] kai; lalou'men ou]k ἐν didakτοῖς a]nqrwpivnhς sofivaς lovgoiς.
Which things we also speak, not in words taught by human wisdom (1 Cor 2:13).
Lit. …not in teaching words of human wisdom
29.	* Agent. The genitive specifies the personal means (i.e., an intelligent being—a divine, angelic, demonic, or human being) by which something is done. Usually, the action is expressed through a passive verb or verbal adjective.

 e[sontai pavnteς didaktoi; qeou'.
All shall be taught of God (i.e. by God) (John 6:45).

ὁ μαθητὴς ὁ ἄλλος ὁ γνωστὸς τοῦ ἀρχιερέως 
… the other disciple, who was known of the high priest … (John 18:16)

πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ,  
To all in Rome who are loved of God  (Rom 1:7)

The following are obvious examples, since the genitive follows a preposition that indicates agency, such as “through” or “by.”

pavnta di᾽ au]tou' e]gevneto.
All things were created through him (John 1:3).

]Ihsou'ς a]nhvcqh ei]ς th;n e[rhmon ὑπὸ; tou' pneuvmatoς peirasqh'nai ὑπὸ; tou' diabovlou.
Jesus was led into the desert by the Spirit to be tempted by the Devil (Matt 4:1).

o]pou e[cei e]kei' tovpon h]toimasmevnon ἀπὸ tou' qeou'.
Where she has a place prepared by God (Rev 12:6).

i]na plhrwqh'/ to; rhqe;n ὑπὸ; kurivou dia; tou' profhvtou.
in order that what was spoken by the Lord through the prophet might be fulfilled (Matt 1:22).
i.e., note that upov + genitive expresses the direct agent, while diav + genitive expresses the indirect

30.	* Cause. The genitive indicates the cause or reason for something.

]Ek touvtou polloi; ἐκ tw'n maqhtw'n au]tou' a]ph'lqon ei]ς ta; ὁpivsw.
Because of this many of his disciples withdrew from him (John 6:66).

ὁ  ]Ihsou'ς kekopiakw;ς ἐκ τῆς ὁdoiporivaς e]kaqevzeto ou{twς ἐπὶ th'/ phgh'/.
Jesus, being weary because of the journey, was sitting down at the well (John 4:6).

kai; ἀπὸ tou' fovbou e[kraxan.
They cried out due to fear (Matt 14:26).

kai; ei]sakousqei;ς ἀπὸ τῆς eu]labeivaς,
And he was heard owing to his piety (Heb 5:7).

e]pisteuvsamen, i]na dikaiwqw'men ἐκ pivstewς Cristou' kai; ou]k ἐξ e[rgwn novmou.
We have believed that we might be justified because of faith in Christ and not because of the works of the Law (Gal 2:16).
31.	Absolute. Usually a noun (or, pronoun) and participle stand alone in the genitive case, because they are loosely related grammatically to the rest of the sentence; i.e., loosely in the sense that the nominative subject of the main verb is different from the genitive noun used with the genitive participle. The participle is adverbial, and the genitive absolute can be translated as the subject of this participle.

Tou'  ]Ihsou' gennhqevntoς ἐν Bhqlevem, i]dou; mavgoi ἀπὸ a]natolw'n paregevnonto.
When Jesus was born in Bethlehem, wise men came from the East (Matt 2:1).
Lit. Jesus having been born in Bethlehem, wise men came from the East

kataleipomevnhς e]paggelivaς ei]selqei'n ei]ς th;n katavpausin au]tou'
 dokh'/ tiς ἐξ ὑμῶν u]sterhkevnai.
Although a promise remains of entering his rest, some of you seem to have fallen short of it (Heb 4:1).
Lit. A promise of entering his rest remaining, some of you…

 cronivzontoς tou' numfivou ἐνuvstaxan pa'sai kai; e]kavqeudon.
While the bridegroom was lingering, all got drowsy and began sleeping (Matt 25:5).
The bridegroom lingering, all got drowsy…

e]lqovntwn pro;ς to;n o[clon prosh'lqen au]tw'/ a[nqrwpoς.
When they came to the crowd, a man approached him (Matt 17:14).
i.e., rarely is the gen. absolute omitted, as autw`n here

32.	* Reference. The genitive restricts the reference (application) of the word modified to one certain thing.  Usually modifying an adjective.

In place of the word “of” put “in,” “regarding,” “with respect to,” or “concerning.”

pa'ς ὁ metevcwn gavlaktoς a[peiroς lovgou.
He who partakes only of milk is unskilled of the Word (Heb 5:13).
If the genitive (“of the Word”) were removed, the sentence would state that he who partakes only of milk is unskilled in general, which is not the meaning at all.

 ou] braduvnei kuvrioς τῆς e]paggelivaς.
The Lord is not slow of his promise (2 Pet 3:9).
“slow regarding his promise” is much more specific than just “the Lord is slow.”

poihvsate karpo;n a[xion τῆς metanoivaς.
Produce fruit worthy of repentance (Matt 3:8).
i.e., show a change of life that is suitable in so far as repentance is concerned

 Peri; de; w|n e]gravyate.
Now concerning those things of your writing (1 Cor 7:1).

ὃς d᾽ a]n blasfhmhvsh/ ei]ς to ;a]gion pneu'ma e[nocoς e]stin ai]wnivou a]marthvmatoς.
Whoever blasphemes the Holy Spirit is guilty of an eternal sin (Mark 3:29).

hte tw'/ kairw'/ e]keivnw/ cwri;ς Cristou' kai; xevnoi tw'n diaqhkw'n.
At that time you were without Christ and strangers of the covenants (Eph 2:12).
i.e., they were strangers in so far as the covenants were concerned

au]to;ς i]lasmovς e]stin peri; tw'n a]martiw'n ἡμῶν .
He is the propitiation of our sins (1 John 2:2).

33.	Association. The genitive identifies the party with whom the noun modified is in company.  

In place of the word “of” put “with” or “in association with.”

 mh; givnesqe summevtocoi au]tw'n·
Don’t become partakers with them (Eph 5:7).

suvndouloς souv ei]mi kai; tw'n a]delfw'n sou. 
I am a fellow servant with you and with your brethren (Rev 19:10).

hn ἐν th'/ e]rhvmw/ tesseravkonta ἡμέρᾳς kai; hn meta; tw'n qhrivwn.
He was in the desert for forty days, and he was with the wild animals (Mark 1:13).

 ]Ek touvtou polloi; ἐκ tw'n maqhtw'n au]tou' a]ph'lqon ei]ς ta; ὁpivsw 
kai; ou]kevti met᾽ au]tou' periepavtoun.
Because of this, many of his disciples withdrew and were no longer walking in association with him (John 6:66).

klhronovmoi me;n qeou', sugklhronovmoi de; Cristou'.
Heirs of God and joint-heirs with Christ (Rom 8:17).

e]ste; sumpoli'tai tw'n a]givwn kai; oi]kei'oi tou' qeou',
You are fellow-citizens with the saints and members of God’s family (Eph 2:19).

ou]k a]n h[meqa au]tw'n koinwnoi; ἐν tw'/ ai{mati tw'n profhtw'n.
We would not have been partners with them in the prophets’ blood (Matt 23:30).

34.	Advantage. The genitive identifies the thing or person for whom something is done and who benefits from it. 

In place of the word “of” put “for the benefit of.”

proseucovmenoi peri; pavntwn tw'n a]givwn.
Praying . . . for all the saints (Eph 6:18).

Tau'ta ; tuvpoi ἡμῶν e]genhvqhsan.
These things were examples for our benefit (1 Cor 10:6).

to;n mh; gnovnta a]martivan u]pe;r ἡμῶν a]martivan e]poivhsen.
Him who knew no sin, sin he made for us (2 Cor 5:21).

Cristo;ς h]ma'ς e]xhgovrasen ἐκ τῆς katavraς novmou genovmenoς u]pe;r ἡμῶν katavra, 
Christ redeemed us from the Law’s curse by becoming a curse for us (Gal 3:13).

ὁ θεός ou] mh; poihvsh/ th;n e]kdivkhsin tw'n e]klektw'n αὐτοῦ 
Will not God bring about justice for the advantage of his elect? (Luke 18:7).

35.	Measurement. The genitive indicates how far, thus specifying the extent of the word modified.

hlqon ἡμέρᾳς ὁdo;n.
They traveled a day’s journey (Luke 2:44).
i.e., they went as far as one can go on one day = a day’s worth of traveling
i[souς h]mi'n au]tou;ς e]poivhsaς τοῖς bastavsasi to; bavroς τῆς ἡμέρᾳς.
You made them equal to us who bore the burden of the day (Matt 20:12).
i.e., a day’s worth of burden or work

 e]tapeivnwsen e]auto;n genovmenoς u]phvkooς mevcri qanavtou.
He humbled himself becoming obedient to the point of death (Phil 2:8).
i.e., Jesus’ obedience to God was to the extent of death

[Hkouon de; au]tou' a[cri touvtou tou' lovgou kai; e]ph'ran th;n fwnh;n au]tw'n levgonteς· aire ἀπὸ τῆς γῆς to;n toiou'ton, ou] ga;r kaqh'ken au]to;n zh'n.
They were listening to him up to this remark, but then they lifted up their voice saying, “Away from the earth with this one, for he’s unfit to live!” (Acts 22:22).

dwvsw soi ἕως ἡμίσους τῆς basileivaς mou.
I will give you as much as half of my kingdom (Mark 6:23).

ἐν w|/ kakopaqw' mevcri desmw'n w]ς kakou'rgoς.
For which [i.e., the gospel] I suffer to the point of imprisonment (2 Tim 2:9).

 Ou[pw mevcriς ai{matoς a]ntikatevsthte pro;ς th;n a]martivan a]ntagwnizovmenoi.
You have not yet resisted to the extent of bloodshed in striving against sin (Heb 12:4).

36.	Oath. Following a verb, the preposition katav + a genitive denote the person or object by which one swears or makes a charge.

ὁ  ]Ihsou'ς e]siwvpa, kai; ὁ a]rciereu;ς eipen au]tw'/· e]xorkivzw se kata; tou' qeou' tou' zw'ntoς i{na h]mi'n ei[ph/ς ei] su; ei ὁ cristo;ς ὁ ui]o;ς tou' qeou'.
Jesus was silent, so the high priest said to him, “I charge you by the living God that you tell us whether you are the Anointed One, the Son of God” (Matt 26:63).

Tw'/ ]Abraa;m e]paggeilavmenoς ὁ qeovς, e]pei; kat᾽ ou]deno;ς eicen meivzonoς ὁmovsai, w[mosen kaq᾽ e]autou'.
When God made promise to Abraham, since he could swear by no one greater, he swore by himself (Heb 6:13).

a[nqrwpoi kata; tou' meivzonoς ὁmnuvousin.
People swear by someone greater than themselves (Heb 6:16).

 
NOMINATIVE CASE
(designation)

1. Subject. The nominative either designates that which produces the verb’s action, or it identifies the object about which the verb makes a statement.

 ὁ path;r a]gapa'/ to;n ui]o;n
The Father loves the Son (John 3:35).

ὁ lovgoς hn pro;ς to;n qeovn
The Word was with God (John 1:1).

 ὁ pisteuvwn ei]ς to;n ui]o;n e[cei zwh;n ai]wvnion.
He who believes in the Son has eternal life (John 3:36).

]Emoi; to; zh'n Cristo;ς kai; to; a]poqanei'n kevrdoς
To me to live (is) Christ and to die (is) gain (Phil 1:21).

 oi] nekroi; a]kouvsousin τῆς fwnh'ς tou' ui]ou' tou' qeou'.
The dead will hear the voice of the Son of God (John 5:25).

Au]to;ς gavr e]stin ἡ εἰρήνη ἡμῶν .
He is our peace (Eph 2:14).

oi] de; eipan,
And they said (Matt 16:14).

loipo;n zhtei'tai ἐν τοῖς oi]konovmoi", i{na pistovς tiς eu]reqh'/.
That one be found faithful is sought in stewards (1 Cor 4:2).

2. Predicate. The nominative follows (i.e., completes the thought begun by) an expressed (i.e., written in the text) or omitted (i.e., not actually written in the text, but understood to be present) being verb and makes an assertion about the subject, thus renaming and further identifying it. The predicate nominative, then, is the thing emphatically defined by the sentence.

su; ei Pevtro".
You are Peter (Matt 16:18).

e]gwv ei]mi ἡ ὁdo;ς kai; ἡ a]lhvqeia kai; ἡ zwhv.
I am the way and the truth and the life (John 14:6).

e]gwv ei]mi ἡ a[mpelo", u]mei'ς ta; klhvmata.
I am the vine, you (are) the branches (John 15:5).

tivς e]stin ἡ mhvthr mou kai; tivneς ei]si;n oi] a]delfoiv mou_
Who is my mother and who are my brethren? (Matt 12:48).

Givnesqe poihtai; lovgou.
Be doers of the Word (James 1:22).

Melcisevde. . . .  mevnei i]ereu;ς ei]ς to; dihnekev".
Melchizedek . . . remains a priest forever (Heb 7:1, 3).

eu]revqhmen kai; au]toi; a]martwloiv.
We are found also ourselves sinners (Gal 2:17).

e]rauna'te ta;ς grafavς . . .  e]kei'nai ei]sin ai] marturou'sai peri; e]mou'·
Search the scriptures, those are the ones which testify about me (John 5:39).

e]gw; e[somai au]tw'/ ei]ς patevra, kai; au]to;ς e[stai moi ei]ς ui]ovn.
I shall be his Father, and he shall be my Son (Heb 1:5).
i.e., ei* + an accusative sometimes stands in for the predicate nominative

rivza ga;r pavntwn tw'n kakw'n e]stin ἡ filarguriva.
The love of money is a root of all kinds of evils (1 Tim 6:10).

3. Predicate Adjective. An adjective in the nominative comes after (i.e., completes the thought begun by) an expressed or omitted being verb and describes the subject.

Ta; tevkna, u]pakouvete τοῖς goneu'sin ὑμῶν . . . tou'to gavr e]stin divkaion.
Children, obey your parents . . ., for this is right (Eph 6:1).

αἱ ἡμέραι πονηραί εἰσιν 
The days are evil (Eph 5:16).

pisto;ς ὁ θεός.
God (is) faithful (1 Cor 1:9).

 ὁ θεός a]gavph e]stivn.
God is love (1 John 4:8).

Zw'n ὁ lovgoς tou' qeou' kai; ἐνergh;"
The Word of God is alive and effective (Heb 4:12).

favskonteς einai sofoi; e]mwravnqhsan
Although they profess to be wise, they became foolish (Rom 1:22).

Gevgona a[frwn.·
I have become foolish (2 Cor 12:11).

4. Simple Apposition. 
A nominative is placed near another nominative without any verbal form between the two, the second renaming and further identifying the first one.

Pau'loς a]povstoloς Cristou' Ἰησοῦ
Paul an apostle of Christ Jesus (2 Cor 1:1).

 Tou'to e]stin qevlhma tou' qeou', ὁ a]giasmo;ς ὑμῶν.
This is the will of God, namely, your sanctification (1 Thess 4:3).

 Tuvcikoς ὁ a]gaphto;ς a]delfo;ς kai; pisto;ς diavkonoς kai; suvndouloς
Ta; kat᾽ e]me; pavnta gnwrivsei u]mi'n
Tychikos, our beloved brother and faithful servant and fellow slave,
will make known to you my affairs (Col 4:7).

ὁ filoprwteuvwn au]tw'n Diotrevfhς ou]k e]pidevcetai h]ma'ς.
Diotrephes, who loves the preeminence among them, does not accept us (3 John 9).

 e]tevcqh ὑμῖν shvmeron swth;r o{ς e]stin cristo;ς kuvrioς.
Today a savior was born to you, who is Christ, the Lord (Luke 2:11).

e]dovqh moi skovloy th'/ sarkiv, a[ggeloς satana'.
A thorn in the flesh was given to me, a messenger from Satan (2 Cor 12:7).

5. Nominative Absolute (Independent). When an idea is conceived independent of any particular verbal relations, the expression of it is left standing alone in the nominative, usually with some descriptive or explanatory phrase added. This nominative often occurs in introductory material, such as titles, headings, salutations, addresses, etc., which are not mean as sentences.

 ]Arch; tou' eu]aggelivou ]Ihsou' Cristou' ui]ou' qeou'.
The beginning of the gospel of Jesus Christ, the Son of God (Mark 1:1).

Pau'loς a]povstoloς Cristou' Ἰησοῦ
Paul, an apostle of Christ Jesus (2 Cor 1:1).

 ]Apokavluyiς ]Ihsou' Cristou'.
The Revelation of Jesus Christ (Rev 1:1).

Bivbloς genevsewς ]Ihsou' Cristou'.
The book of the birth of Jesus Christ (Matt 1:1).

 Klauvdioς Lusivaς tw'/ krativstw/ h]gemovni Fhvliki caivrein.
Claudius Lysias, to the most excellent governor, Felix, greetings. (Acts 23:26).

6. Hanging (Nominativus Pendens). A nominative begins a sentence as though it will serve as subject, but because another nominative is later introduced that fulfills this function, the first nominative is left grammatically suspended (“hanging”) from the rest of the sentence, without any syntactical function to perform.

 ὁ Mwu>sh'ς οὗτος . . ou]k oi[damen tiv e]gevneto au]tw'/.
This Moses . . . we do not know what happened to him (Acts 7:40).

 ]O nikw'n dwvsw au]tw'/ kaqivsai met! e]mou' ἐν tw'/ qrovnw/ mou.
The conqueror I will grant to sit with me on my throne (Rev 3:21).

i.e., the force of a hanging nominative is sometimes quite strong; here its force is:
only to him who conquers will I grant the privilege of sitting with me.

 ὁ pisteuvwn ei]ς e]mev potamoi; ἐκ τῆς koilivaς au]tou' reuvsousin u{datoς zw'ntoς.
The believer in me rivers of living water will flow from his belly (John 7:38).

 Qeo;n ou]dei;ς e]wvraken pwvpote·
 monogenh;ς θεός ὁ w]n ei]ς to;n kovlpon tou' patro;ς e]kei'noς e]xhghvsato.
No one has ever seen God;
only begotten God, who is in the bosom of the Father, that one has made him known (John 1:18).

 o{soi de; e[labon au]tovn, e[dwken au]τοῖς e]xousivan tevkna qeou' genevsqai.
As many as received him, he gave them the right to become God’s children (John 1:12)

i.e., this whole underlined clause is the hanging nominative

 ὁ mevnwn ἐν e]moi; kagw; ἐν au]tw'/ ou|toς fevrei karpo;n poluvn.
He who abides in me and I in him, this one bears much fruit (John 15:5).

7. Parenthetic. A nominative is added as an aside to further clarify, explain, or identify something. Often it is the subject of a clause imbedded within a sentence.

meta; tou;ς lovgouς touvtouς w]sei; ἡμέρᾳi ὁktw; a]nevbh ei]ς to; o[roς.
After these words, about eight days (later), he went up into a mountain (Luke 9:28).

 ]Egevneto a[nqrwpoς, a]pestalmevnoς para; qeou', o[noma au]tw'/ ]Iwavnnhς·
There was a man sent from God, his name, John (John 1:6).

pa'ς povrnoς, o{ e]stin ei]dwlolavtrhς, ou]k e[cei klhronomivan ἐν th'/ basileiva/ Cristou'.
No covetous man—that is, an idolater—has inheritance in Christ’s kingdom (Eph 5:5).

h[dh ἡμέρᾳi trei'ς prosmevnousin moi 
Already they have remained with me, (about) three days (Mark 8:2).

8. Exclamation. Stressing a thought with great distinctness, the nominative appears in an exclamatory sentence without a verb, thereby receiving greater emphasis. This calls attention to something or expresses one’s emotions.

Qwma'ς kai; eipen au]tw'/· ὁ kuvrioς mou kai; ὁ θεός mou.
Thomas said to him, “My Lord and my God!” (John 20:28).

  W bavqoς plouvtou kai; sofivaς kai; gnwvsewς qeou'·
O, the depth of the riches and wisdom and knowledge of God! (Rom 11:33).

ei]don, kai; i]dou; i{ppoς leukovς.
I looked, and behold—a white horse! (Rev 6:2).

 Talaivpwroς e]gw; a[nqrwpoς.
O wretched man that I (am)! (Rom 7:24).

 tw'/ qew'/ cavriς.
Thanks (be) to God! (1 Cor 15:57).

a]delfo;ς meta; a]delfou' krivnetai kai; tou'to ἐπὶ a]pivstwn_
Brother goes to court against brother—and this before unbelievers! (1 Cor 6:6).

i]dou; e]gw; kai; ta; paidiva a{ moi e[dwken ὁ qeovς.
Behold, I and the children whom God has given me! (Heb 2:13).

9. Vocative. The nominative sometimes has the force of a vocative of address.

 pro;ς to;n ui]ovn·
 ὁ qrovnoς sou ὁ θεός ei]ς to;n ai]w'na tou' ai]w'noς,
To the Son he says,
“Your throne, O God, is forever and ever” (Heb 1:8).

e]xomologou'mai soi, pavter. nai; ὁ pathvr, o{ti eu]dokiva e]gevneto e[mprosqen sou.
I praise you, Father. Yes Father, for it was pleasing to you (Matt 11:25-26).

h]kw tou' poih'sai ὁ θεός to; qevlhma sou.
I have come, O God, to do your will (Heb 10:7).

ἡ pai', e[geire.
Child, rise (Luke 8:54).

W a]novhtoi Galavtai, tivς ὑμᾶς e]bavskanen.
O foolish Galatians! Who has bewitched you? (Gal 3:1).

10. Appellation. Irrespective of contextual relations, only proper nouns (or titles or designations) appear in the nominative, though another case would be more appropriate, thus leaving an awkward grammatical structure and thereby attracting the reader’s attention.

 u]mei'ς fwnei'te me· ὁ didavskaloς, kaiv· ὁ kuvrioς.
You call me teacher and Lord (John 13:13).

; εἰρήνη ἀπὸ ὁ w]n kai; ὁ hn kai; ὁ e]rcovmenoς kai; ἀπὸ tw'n e]pta; pneumavtwn
Peace from Him who is and who was and who is to come and from the seven spirits (Rev 1:4).

h]ulivzeto ei]ς to; o[roς to; kalouvmenon ]Elaiw'n·
He would spend the night on the mount called Olivet (Luke 21:37).

o[noma au]tw'/ ]Ebrai>sti; ]Abaddwvn, kai; ἐν th'/ ]Ellhnikh'/ o[noma e[cei ]Apolluvwn.
His name in Hebrew is “Abaddon,” and in Greek he has a name “Appollyon” 
(Rev 9:11).

ἀπὸ ]Ihsou' Cristou', ὁ mavrtuς, ὁ pistovς, ὁ prwtovtokoς tw'n nekrw'n.
From JesusChrist, the faithful witness, the begotten from the dead (Rev 1:5).

11. Adverbial. Appearing with or without a preposition, the nominative functions like an adverb.

e]pevtaxen au]τοῖς a]nakli'nai pavntaς sumpovsia sumpovsia ἐπὶ tw'/ clwrw'/ covrtῳ 
He commanded them all to recline by groups on the green grass (Mark 6:39).

 kai; a]nevpesan prasiai; prasiai; kata; e]kato;n kai; kata; penthvkonta.
So they reclined in companies of hundreds and in companies of fifties (Mark 6:40).

 ou]twς oi] polloi; e]n sw'ma e]smen ἐν Cristw'/, to; de; kaq! ei|ς a]llhvlwn mevlh.
So we, the many, are one body in Christ, and members individually one of another 
(Rom 12:5).

; oi] dwvdeka pulw'neς dwvdeka margari'tai,
 a]na; ei|ς e{kastoς tw'n pulwvnwn hn ἐξ ἐνo;ς margarivtou.
The twelve gates were twelve pearls, each one of the gates consisted of a pearl 
(Rev 21:21).

h[rxanto lupei'sqai kai; levgein au]tw'/ ei|ς kata; ei|ς· mhvti e]gwv_
They began to be grieved and to say to him one by one, “Is it I?” (Mark 14:19).

12. Simple Modifier. This is not a use of the nominative case. It only explains why some words are in the nominative, and that explanation is: an adjective or ad]ectival participle is nominative merely because it modifies a noun which is itself in the nominative case.
 ]Egwv ei]mi ὁ poimh;n ὁ kalovς.
I am the good shepherd (John 10:11).

tou'to to; pothvrion ἡ kainh; diaqhvkh ἐν tw'/ ai{mati mou.
This cup is the new covenant in my blood (Luke 22:20).

ἡ ἐνtolh; ἡ palaiav e]stin ὁ lovgoς o}n h]kouvsate.
The old commandment is the message which you heard (1 John 2:7).

Pau'loς klhto;ς a]povstoloς Cristou' Ἰησοῦ
Paul, a called apostle of Christ Jesus (1 Cor 1:1).

 nuni; ou]kevti e]gw; katergavzomai au]to; 
a]lla; ἡ oi]kou'sa ἐν e]moi; a]martiva.
It is no longer I doing it,
but the sin which indwells me (Rom 7:17).

13. Ad Sensum. This is not a use of the nominative. It only explains why some words are in the nominative case. A noun, pronoun, or participle appears as a nominative “according to the sense” of a passage and not according to grammar, thus forming anacolouthon.

 ]O lovgoς tou' Cristou' ἐνoikeivtw ἐν ὑμῖν plousivwς,
 ἐν pavsh/ sofiva/ didavskonteς e]autou;ς.
Let Christ’s word dwell in you richly,
and thus teach one another with all wisdom (Col 3:16).

i.e., the nominative didavskonteV should be a locative participle (didavskousi) because
the preceding locative u&mi`n refers to those who do the teaching. But it is nom-
inative because the sense of the second clause is, “You (umei`V) should teach (didavskete) one another,” and this idea is normally expressed with a nominative noun or pronoun.

 Parakalw' ὑμᾶς a]xivwς peripath'sai . . .  a]necovmenoi a]llhvlwn/,
I urge you to walk worthy . . . forbearing one another (Eph 4:1-2).

i.e., the nominative anecovmenoi should be accusative (anecomevnouV) in order to 
grammatically agree with the preceding accusative uma`V. But the nominative
is used because the sense of the clause is “You (umei`V) should forebear (anecesqe)
one another.”

 katoikh'sai to;n Cristo;n dia; τῆς pivstewς ἐν tai'ς kardivaiς ὑμῶν,
 ἐν a]gavph/ e]rrizwmevnoi.
That Christ might dwell through faith in your hearts,,
rooted in love (Eph 3:17).

i.e., the nominative e*rrizwmevnoi should be genitive (errizwmevnwn) in
order to agree with the preceding genitive case of u&mw`n, which also refers
to the same people, namely, the Ephesians. But the nominative ad sensum
causes anacolouthon, not allowing the sentence to follow through and be
finished as it ought.

a]fei'ς th;n gunai'ka ]Iezavbel, ἡ levgousa e]auth;n profh'tin
 kai; plana'/ tou;ς e]mou;ς douvlouς
You tolerate the woman ]ezebel who calls herself a prophetess,
and she deceives my servants (Rev 2:20).

i.e., the nominative h& levgousa ought to be accusative (thVn levgousan)
in order to be in grammatical harmony with the preceding accusative
thVn gunai`ka *Iezavbel. But this nominative ad sensum conveys the
idea of “She (au*thv) calls (levgei) herself (e&authVn) a prophetess.”

VOCATIVE CASE
(address)

1. Simple Address. The vocative identifies the person (object) to whom one speaks by word or letter.
 ὁ ]Ihsou'ς eipen· qavrsei, quvgater.
Jesus said, “Daughter, be of good cheerς (Matt 9:22).

Qeev mou qeev mou, i]nativ me e]gkatevlipeς_
My God my God, why have you forsaken me? (Matt 27:46).

 To; loipovn, a]delfoiv mou, caivrete ἐν kurivw/. 
Finally, my brethren, re]oice in the Lord (Phil 3:1).

 Mh; fobou', to; mikro;n poivmnion.
Don’t fear, little flock (Luke 12:32).

i.e., the definite article that sometimes accompanies a vocative
attributes special definiteness to the person or group addressed.
Here the “little flockς in view is not just any group of people,
but the Lord’s disciples.

2. Emphatic Address. When used with a vocative, the particle w^, “O,ς denotes solemnity and emotion.

  W a]novhtoi Galavtai, tivς ὑμᾶς e]bavskanen.
O foolish Galatians, who has bewitched you? (Gal 3:1).

i.e., the apostle is upset

w genea; a[pistoς, ἕως povte a]nevxomai ὑμῶν_ 
O unbelieving generation, how long must I bear with you? (Mark 9:19).

i.e., Jesus is grieved

w guvnai, megavlh sou ἡ pivstiς.
O woman, great is your faith! (Matt 15:28).

i.e., this lady is praised

3. Simple Apposition. The vocative of address is renamed and further described by another vocative placed near it.

·e]xomologou'mai soi, pavter, kuvrie tou' ou]ranou' kai; τῆς gh'ς.
I praise you, Father, Lord of heaven and earth (Luke 10:21).

i.e., the second vocative kuvrie renames and further 
identifies the first vocative pavter

]Ihsou' ui]e; tou' qeou' tou' u]yivstou_ ὁrkivzw se.
Jesus, Son of God, I beg you (Mark 5:7).

a]napolovghtoς ei, w a[nqrwpe pa'ς ὁ krivnwn.
You are without excuse, O man, everyone who Judges (Rom 2:1).

i.e., note that the vocative apposition is a participle

 megavla kai; qaumasta; ta; e[rga sou, kuvrie ὁ qeo;ς. ὁ pantokravtwr·
 Great and marvelous are your works,
Lord God, Almighty (Rev 15:3).

4. Predicate. Similar to a predicate nominative, this vocative comes after a verbal expression, renaming and further identifying the preceding vocative of address.

oi] de; eipan au]tw'/· rabbiv,
o] levgetai meqermhneuovmenon didavskale, 
pou' mevneiς_
And they asked him, “Rabbi,”
which is interpreted Teacher,
“where are you staying?ς (John 1:38).

i.e., the second vocative didavskale follows the periphrastic
verbal expression levgetai meqermhneuovmenon and further
explains the first vocative rabbiv

e]keivnh levgei au]tw'/ ]Ebrai>stiv·
rabbouni
o] levgetai didavskale.
She said to him in Hebrew,
 “Rabboni,”
which means Teacher (John 20:16).

DATIVE CASE
(interest)

1. Indirect Object. 
The dative denotes the person (thing) to whom or for whom something is done. In translation, use to or for + the meaning of the dative.

kagw; divdwmi au]τοῖς zwh;n ai]wvnion.
And I give to them eternal life (John 10:28).

prosevcete e]auτοῖς ἐπὶ τοῖς a]nqrwvpoiς touvtoiς tiv mevllete pravssein.
Take heed what you are about to do to these men (Acts 5:35).

ἡ gunhv sou ]Elisavbet gennhvsei ui]ovn soi.
Your wife Elizabeth will bear a son for you (Luke 1:13).

e]dovqh moi skovloy th'/ sarkiv.
A thorn in the flesh was given to me (2 Cor 12:7).

2. Recipient. 
This dative would be an indirect object, except it appears in a verbless construction, such as a title or salutation. It identifies the person(s) as the addressee of a letter, speech, remark, etc.

Pau'loς a]povstoloς Cristou' th'/ e]kklhsiva/ qeou'/ ἐν Korivnqw/.
Paul an apostle of Christ to the church of God in Corinth (1 Cor 1:1-2).

Klauvdioς Lusivaς tw'/ krativstw/ h]gemovni Fhvliki caivrein.
Claudius Lysias to the most excellent governor, Felix (Acts 23:26).

Pevtroς e]klekτοῖς parepidhvmoiς diaspora'ς.
Peter to the elect sojourners in the dispersion (1 Pet 1:1).

]H e]mh; a]pologiva τοῖς e]me; a]nakrivnousin e]stin au{th.
My defense to those who Judge me is this (1 Cor 9:3).

 e]toimoi a]ei; pro;ς a]pologivan panti; tw'/ ai]tou'nti ὑμᾶς lovgon
 peri; τῆς ἐν ὑμῖν e]lpivdoς,
Always be ready for an answer to everyone who asks you a reason
for the hope that is in you (1 Pet 3:15).

 ]O presbuvteroς e]klekth'/ kuriva/ kai; τοῖς tevknoiς au]th'ς.
The elder to the elect lady and her children (2 John 1).
3. Advantage (Dativus Commodi).
Stronger than the simple indirect object, this dative denotes the person (or rarely, the thing) who benefits from the action of the sentence. To assist in bringing out the force, render for or to the benefit of, etc., + the meaning of the dative.

a]poleivpetai sabbatismo;ς tw'/ law'/ tou' qeou'.
A rest remains for the people of God (Heb 4:9).

novmw/ a]pevqanon, i{na qew'/ zhvsw.
I died to the Law, that I might live to the advantage of God (Gal 2:19).

]Ierousalh;m kainh;n eidon w]ς nuvmfhn kekosmhmevnhn tw'/ a]ndri; au]th'ς.
I saw new ]erusalem adorned as a bride for her groom (Rev 21:2).

mia'/ yuch'/ sunaqlou'nteς th'/ pivstei tou' eu]aggelivou
With one mind striving together for the good of the faith of the gospel (Phil 1:27).

duvnamiς qeou' e]stin ei]ς swthrivan panti; tw'/ pisteuvonti.
It is God’s power for salvation to the benefit of everyone who believes (Rom 1:16).

a]poqhsaurivzontaς e]auτοῖς qemevlion kalo;n ei]ς to; mevllon.
thus treasuring up for themselves a good fund for the future (1 Tim 6:19).

4. Disadvantage (Dativus Incommodi). 
Stronger than the simple indirect object, this dative denotes the person (thing) who suffers from the action of the sentence. To bring out its force, render against or to the detriment of or or the disadvantage of + the
dative’s meaning.

marturei'te e]autoi'ς
You testify against yourselves (Matt 23:31).

a]nastaurou'ntaς e]auτοῖς to;n ui]o;n tou' qeou'.
Crucifying to their own detriment the Son of God (Heb 6:6).

ὁ e]sqivwn kai; pivnwn krivma e]autw'/ e]sqivei kai; pivnei..
He who eats and drinks, eats and drinks punishment to his own harm (1 Cor 11:29).

ou|toi ei]sin phgai; a[nudroi kai; ὁmivclai ὑπὸ; laivlapoς e]launovmenai, 
oi|ς ὁ zovfoς tou' skovtouς tethvrhtai.
These are waterless springs and mists driven by storm, for whom the blackness of darkness is reserved (2 Pet 2:17).

ὁ cruso;ς ὑμῶν kai; ὁ a[rguroς kativwtai kai; ὁ i]o;ς au]tw'n ei]ς martuvrion ὑμῖν e[stai kai; favgetai ta;ς savrkaς ὑμῶν w]ς pu'r. 
Your gold and silver are rusted, and their rust will be a testimony against you and will devour your flesh like fire (James 5:3).

5. Reference (Respect). 
This dative restricts the application of the word modified to one certain thing, in order to show in regard to what its reference is true. It qualifies statements that would otherwise not be true. As an aid in translation, use such words as about, concerning, in regards to, with reference to, etc.

oi]tineς a]peqavnomen th'/ a]martiva/.
We have died to [ = with reference to] sin (Rom 6:2).

nwqroi; gegovnate tai'ς a]koai'ς.
You have become sluggish in hearing (Heb 5:11).

peritomh'/ ὁktahvmeroς
Regarding circumcision, I was circumcised on the eighth day (Phil 3:5).

 schvmati eu]reqei;ς w]ς a[nqrwpoς
In respect to outward appearance, he was recognized to be merely human (Phil 2:7).

 telesqhvsetai pavnta ta; gegrammevna dia; tw'n profhtw'n tw'/ ui]w'/ a]nqrwvpou·.
All things written by the prophets about the Son of man will be fulfilled (Luke 18:31).

6. Destination. 
The dative indicates the literal or metaphorical, the personal or impersonal destination, to which movement is made.

i]dou; ὁ basileuvς sou e[rcetai soi.
Behold, your king comes to you (Matt 21:5).

h[ggisen th'/ puvlh/ τῆς povlewς.
He drew near to the gate of the city (Luke 7:12).

prosercwvmeqa meta; parrhsivaς tw'/ qrovnw/ τῆς cavritoς.
Let’s draw near boldly to the throne of grace (Heb 4:16).

 proselhluvqate Siw;n o[rei kai; povlei qeou' zw'ntoς..
You have to Mount Zion and to the city of the living God (Heb 12:22).

7. Possession. 
More emphatic than the possessive genitive, this dative may appear with or without a verb (usually eimi, givnomai, upavrcw), but in either case it possesses the word modified. 
 ou]k hn au]τοῖς tevknon.
They had no child (Luke 1:7).

i.e., literally, it was not to them a child

cavriς ὑμῖν kai; ei]rhvnh.
May grace and peace be yours (Eph 1:2).

kuvrioς e]moi; bohqovς.
The Lord is my helper (Heb 13:6).

ou]k e[stin soi meri;ς ou]de; klh'roς ἐν tw'/ lovgw/ touvtw/.
Neither share nor lot in this matter belongs to you (Acts 8:21).

e]xekomivzeto teqnhkw;ς monogenh;ς ui]o;ς th'/ mhtri; αὐτοῦ 
A dead man was being carried out, his mother’s only son (Luke 7:12).

8. Possessed. 
This is the exact opposite of the dative of Possession: in this, the dative itself is the thing possessed or owned by the word modified.

h]tiς e]sti;n ἐνtolh; prwvth ἐν e]paggeliva/,
Which is the first commandment with [ = having a] promise (Eph 6:2).

hn ἐν th'/ sunagwgh'/ au]tw'n a[nqrwpoς ἐν pneuvmati a]kaqavrtw/.
There was in their synagogue a man with an unclean spirit (Mark 1:23).

i.e., Luke 4:33 states this same thought grammatically different as, 
“A man (a[nqrwpoς) had (e[cwn) a spirit (pneu'ma) of an unclean demon”

ὃς ἐν morfh'/ qeou' u]pavrcwn . . .
Who, though he possessed the nature of God . . . (Phil 2:6).

 a]nhvcqhmen ἐν ploivw/ . . .  parashvmw/ Dioskouvroiς.
We sailed in a boat . . .with twins as a figurehead (Acts 28:11).

i.e., a boat which had a statue of twins for its figurehead

9. Simple Apposition.
Without any intervening verbal form, a dative is placed near another dative, and the second renames and further describes the first, since both refer to the same person or thing.

Timoqevw/ gnhsivw/ tevknw/ ἐν pivstei
To Timothy, a genuine child in the faith (1 Tim 1:2).

 ]Emoi;, tw'/ e]lacistotevrw/ pavntwn a]givwn e]dovqh ἡ cavriς au{th.
To me, the very least of all saints, was this grace given (Eph 3:8).

au]to;n parevdwkan Pilavtw/ tw'/ h]gemovni.
They delivered him to Pilate, the governor (Matt 27:2).

th'/ e]kklhsiva/ tou' qeou' . . . ἐν Korivnqw/, klhτοῖς a]givoiς.
To the church of God . . .in Corinth, called saints (1 Cor 1:2).

proselhluvqate povlei qeou' zw'ntoς, ]Ierousalh;m e]pouranivw/.
You have come to the city of the living God, to heavenly ]erusalem (Heb 12:22-23).

10. Predicate. 
Functioning like an emphatic dative simple apposition, this usage has two datives linked together by a dative participle, with one dative making an assertion about the other (much like a predicate nominative).

ataggevllousin e[qh a} ou]k e[xestin h]mi'n poiei'n Rwmaivoiς ousin.
They proclaim customs which are unlawful for us to observe being Romans (Act 16:21)

i.e., the dat. h&mi`n is linked by the dat. ptc. ousin to the
dat. RwmaivoiV, the second further identifying the first.

ou]k ei]dovteς qeo;n e]douleuvsate τοῖς fuvsei mh; ousin qeoi'ς·
Not knowing God, you were enslaved to beings that are not gods (Gal 4:8).

paragenovmenoς ὁ Fh'lix su;n Drousivllh/ th'/ i]diva/ gunaiki; ou[sh/ ]Ioudaiva/.
Felix arrived with Drusilla his wife, who was a Jewess (Acts 24:24).

11. Local. 
The dative denotes a place (position) where something occurs or someone exists in a literal sense.

ploiarivw/ hlqon.
They came in a boat (John 21:8).

τοῖς a]givoiς τοῖς ousin ἐν  ]Efevsw/,
To the saints who live in Ephesus (Eph 1:1).

 ὁ ; ἐνergw'n dunavmeiς ἐν u]mi'n.
He works miracles among you (Gal 3:5).

 stevfanon ἐξ a]kanqw'n e]pevqhkan au]tou' th'/ kefalh'/.
They put a crown of thorns on his head (John 19:2).

paidivon e[sthsen par᾽ e]autw'/.
He stood a child before himself (Luke 9:47).

12. Sphere. 
The dative specifies a place—i.e., a sphere, realm, scope, area, range, or field-—here something exists or occurs in a metaphorical or non-literal sense. Sometimes the datives of “Referenceς and “Sphere” overlap meaning the same thing, so that a dative can be classified either way (e.g., Matt 5:8); at other times, “Reference” and “Sphere” convey opposite meanings (e.g., Matt 5:8).

τοῖς a]givoiς τοῖς ousin ἐν ]Efevsw/ kai; pisτοῖς ἐν Cristw'/ ]Ihsou',
To the saints who live in Ephesus and who are faithful in Christ Jesus (Eph 1:1).

ὑμᾶς o[ntaς nekrou;ς τοῖς paraptwvmasin kai; tai'ς a]martivaiς ὑμῶν,
You were dead in your transgressions and sins (Eph 2:1).

]Emoi; mh; gevnoito kauca'sqai ei] mh; ἐν tw'/ staurw'/ tou' kurivou ἡμῶν .
God forbid that I should boast except in the cross of our Lord (Gal 6:14).

ἡ savrx mou kataskhnwvsei e]p᾽ e]lpivdi,
My flesh will abide in hope (Acts 2:26).

 ]En sofiva/ peripatei'te.
Walk in wisdom (Col 4:5).

 makavrioi oi] kaqaroi; th'/ kardiva/.
Blessed are the pure in heart (Matt 5:8).

i.e., this could just as well be classified as dat. of reference

Τοῖς plousivoiς paravggelle . . .  ploutei'n ἐν e[rgoiς kaloi'".
Instruct the rich . . . to be rich in good works (1 Tim 6:17-18).

13. Time. 
Being military–like, this dative pinpoints the time when something happens, the emphasis being time at which—i.e., point of time.

th'/ trivth/ ἡμέρᾳ/ e]gerqhvsetai.
He will be raised on the third day (Matt 20:19).

]En au]th'/ th'/ w{ra/ prosh'lqan tineς Farisai'oi.
In that hour certain Pharisees came (Luke 13:31).

hte tw'/ kairw'/ e]keivnw/ cwri;ς Cristou'.
At that time you were without Christ (Eph 2:12).

]Hrwv/dhς τοῖς genesivoiς au]tou' dei'pnon e]poivhsen.
On his birthday Herod made a feast (Mark 6:21).

14. Association.
The dative identifies the person (object) with whom one associates, accompanies, or experiences something.

Cristw'/ sunestauvrwmai·
I have been crucified with Christ (Gal 2:19).

Mh; givnesqe e]terozugou'nteς a]pivstoi".
Do not be unequally yoked with unbelievers (2 Cor 6:14).

Raa;b ἡ povrnh ou] sunapwvleto τοῖς a]peiqhvsasin.
Rahab the harlot did not perish along with those who disbelieved (Heb 11:31).

ou]k w]fevlhsen ὁ lovgoς τῆς a]koh'ς e]keivnouς mh; sugkekerasmevnouς th'/ pivstei.
The word heard did not profit them, as it was not mixed with faith (Heb 4:2).

 . . .  i]na au]th;n a]giavsh/ kaqarivsaς tw'/ loutrw'/ tou' u{datoς ἐν rhvmati,
 . . . that he might sanctify her, having cleansed her by the Word accompanied with the washing of water (Eph 5:26).

15. Means.
The dative denotes the impersonal means (i.e., a thing, power, force, tool, etc.) by which the verb’s action is accomplished.

cavriti e]ste sesw/smevnoi-
By grace are you saved (Eph 2:5).

 ἐξέβαλεν ta; pneuvmata lovgw/.
He cast out the spirits with a word (Matt 8:16).

e]kmavxasa tou;ς povdaς au]tou' tai'ς qrixi;n au]th'".
She wiped his feet with her hair (John 11;2).

kai; Barnaba'ς sunaphvcqh au]tw'n th'/ ὑπὸkrivsei.
Even Barnabas was swept away by their hypocrisy (Gal 2:13).

u]mei'ς oi{ pote o[nteς makra;n e]genhvqhte e]ggu;ς ἐν tw'/ ai{mati tou' Cristou'.
You who were afar off were made near by the blood of Christ (Eph 2:13).

16. Agent. 
The dative denotes the personal (i.e., an intelligent being—a human, angelic, demonic, or divine being) by whom the verbal action is accomplished.

pneuvmati peripatei'te 
Walk by the Spirit (Gal 5:16).

w[fqh a]ggevloi".
He was seen by angels (1 Tim 3:16).

pavnta i]scuvw ἐν tw'/ ἐνdunamou'nti me.
I can do all things through the one who strengthens me (Phil 4:13).

ἐν au]tw'/ e]ktivsqh ta; pavnta.
All things were created by him (Col 1:16).

e]parrhsiasavmeqa ἐν tw'/ qew'/ ἡμῶν lalh'sai pro;ς ὑμᾶς to; eu]aggevlion.
We were made bold by our God to speak the gospel to you (1 Thess 2:2).

 . . .  zhtou'nteς dikaiwqh'nai ἐν Cristw'/.
 . . . seeking to be justified by Christ (Gal 2:17).

17. Material. 
This dative specifies not the means (or agent) but the substance used by the means (agent) to do something. The dat. of means is the tool employed to accomplish the verb’s action, while the dat. of material is the matter or “stuffς utilized by the means (agent) to do the ]ob.

i[dete phlivkoiς ὑμῖν gravmmasin e[graya th'/ e]mh'/ ceiriv.
Note with what large letters I’m writing you by my own hand (Gal 6:11).

i.e., the means used to write the letter was Paul’s “handς (ceiriv),
but the material with which it was recorded was the “letters” (gravmmasin)

 ὁ eu]loghvsaς h]ma'ς ἐν pavsh/ eu]logiva/ pneumatikh'/ . . .  ἐν Cristw'/,
Who has blessed us with every spiritual blessing . . . by Christ (Eph 1:3).

i.e., God blessed us: the agent through whom these benefits came was “Christ” (cristw`>/), but the substance used was “every spiritual blessingς (eulogiva/)

]O θεός katartivsai ὑμᾶς ἐν panti; a]gaqw'/ ei]ς to; poih'sai to; qevlhma αὐτοῦ 
May God equip you with every good thing, to do his will (Heb 13:20-21).

sth'te perizwsavmenoi th;n ὁsfu;n ὑμῶν ἐν a]lhqeiva/.
Stand fast, having girded your waist with truth (Eph 6:14).

 i]na dw'/ ὑμῖν dunavmei krataiwqh'nai dia; tou' pneuvmatoς au]tou',
that he might grant you to be strengthened with power by his Spirit (Eph 3:16).

i.e., the agent of the strengthening is the “Spirit,” the material used is “power”

18. Modal. 
This dative indicates the manner or way in which something is done.

parrhsiva/ lalei'.
He is speaking boldly (John 7:26).

ὁ θεός mou plhrwvsei pa'san creivan ὑμῶν ἐν dovxh/.
My God will gloriously meet your every need (Phil 4:19).

i.e., in a splendid way, in an amazing fashion

ei] e]gw; cavriti metevcw.
If I partake with thanks (1 Cor 10:30).

gunh; proseucomevnh h] profhteuvousa a]katakaluvptw/ th'/ kefalh'/.
A woman praying with an uncovered head (1 Cor 11:5).

to; eu]aggevlion ἡμῶν ou]k e]genhvqh ei]ς ὑμᾶς ἐν lovgw/ movnon a]lla; kai; ἐν dunavmei.
Our gospel did not come to you in word only but also in power (1 Thess 1:5).

19. Telic. 
The dative expresses the aim or purpose of the verb’s action.

Th'/ e]leuqeriva/ h]ma'ς Cristo;ς h]leuqevrwsen.
For liberty Christ freed us (Gal 5:1).

 au]tou' e]smen poivhma, ktisqevnteς ἐν Cristw'/ ἐπὶ e[rgoiς a]gaqoi'".
We are his workmanship, created by Christ for good works (Eph 2:10).

i.e., spiritually recreated [ = saved] that we might do good works

 ou] e]kavlesen h]ma'ς ὁ θεός ἐπὶ a]kaqarsiva/ a]ll᾽ ἐν a]giasmw'/.
God has not called us to impurity but to holiness (1 Thess 4:7).

i.e., God saved us, in order that we might
be pure (agiasmw`/) not impure (akaqarsiva/)

Ou]c o]ti h[dh e[labon, diwvkw de; ei] kai; katalavbw, 
e]f᾽ w|/ kai; katelhvmfqhn ὑπὸ; Cristou' Ἰησοῦ
Not that I have already attained, but I press on in order that I may lay hold of
that for which I was laid hold of by Christ Jesus (Phil 3:12).

i.e., “for which” ( e]f᾽ w) denotes the purpose why Jesus took hold of Paul’s life on the Damascus road

20. Cause. 
This dative denotes the cause or basis for the verb’s action. The dat. of “Meansς denotes the how something was done, the dat. of “Causeς denotes the reason. The purpose in the “Telicς dat. looks forward; the reason in the dat. of “Causeς looks backwards. To assist in translating this dative, use such expressions as because of, on account of, for, due to, owing to, etc. + the meaning of the dat. noun.

th'/ a]pistiva/ e]xeklavsqhsan.
Due to unbelief they were broken off (Rom 11:20).

 e]dovxazon ἐν e]moi; to;n qeovn.
They were glorifying God on account of me (Gal 1:24).

i]na tw'/ staurw'/ tou' Cristou' mh; diwvkwntai.
Lest they be persecuted because of the cross of Christ (Gal 6:14).

 Eu]caristw' tw'/ qew'/ . . . ἐπὶ th'/ koinwniva/ ὑμῶν ei]ς to; eu]aggevlion.
I thank God . . . for your participation in the gospel ministry (Phil 1:3, 5).

e]gw; limw'/ w|de a]povllumai.
I am perishing here owing to a famine (Luke 15:17).

h]mei'ς a]nakrinovmeqa ἐπὶ eu]ergesiva/ a]nqrwvpou a]sqenou'".
We are being Judged because of a good deed [ done] to a sick man (Acts 4:9).

21. Measure. 
The dative usually precedes a comparative adjective (adverb) specifying either the degree of difference in a comparison made or the extent to which a comparison is true.

pollw'/ oun ma'llon dikaiwqevnteς nu'n ἐν tw'/ ai{mati au]tou' swqhsovmeqa di᾽ αὐτοῦ .
Much more, then, having now been justified, we shall be saved (Rom 5:9).

 ei] ; to;n covrton ὁ θεός ou{twς a]mfievnnusin, ou] pollw'/ ma'llon ὑμᾶς.
If God thus dresses the grass, will he not much more do so for you? (Matt 6:30).

tosouvtw/ kreivttwn genovmenoς tw'n a]ggevlwn
 o]sw/ diaforwvteron par᾽ au]tou;ς keklhronovmhken o[noma.
Having become as much superior to the angels 
as he has inherited a more excellent name than they (Heb 1:4).

i.e., to the extent that he has a “much” (ὅσῳ) more excellent nameς than 
they, to this extent Jesus is “so much (tostouvtw/) greater” than angels

parakalou'nteς kai; tosouvtw/ ma'llon o]sw/ blevpete e]ggivzousan th;n ἡμέρᾳn.
Encouraging one another, and so much more as you see the day coming (Heb 10:25).

22. Direct Object. 
Rather than the accusative case, the dative is the object of certain verbs that denote a personal relationship: believing, disbelieving, envying, pleasing, serving, obeying, following, etc.

 levgei au]tw'/· a]kolouvqei moi.
He said to them, “Follow meς (Mark 2:14).

h[lqomen proskunh'sai au]tw'/.
We have come to worship him (Matt 2:2).

a]pekrivqh au]τοῖς ὁ ]Iwavnnh".
John answered them (John 1:26).

levgei au]th'/ ὁ ]Ihsou'"· pivsteue moi, guvnai.
Jesus said to her, “Believe me, womanς (John 4:21).

Eu]caristw' tw'/ qew'/ mou.
I thank my God (Phil 1:3).

23. Cognate. 
The dative noun is similar in spelling or meaning with the verb, thus creating an emphatic, forceful statement.

e]piqumiva/ e]pequvmhsa.
I desired with desire (Luke 22:15).

i.e., I strongly desired

a]koh'/ a]kouvsete,
With hearing you will hear (Matt 13:14).

i.e., you will certainly hear

qanavtw/ teleutavtw.
He must die with death (Matt 15:4).

i.e., let him by all means die!

proseuch'/ proshuvxato.
With prayer he prayed (James 5:17).
i.e., he earnestly prayed

24. Ethical. 
The dative identifies the person whose feelings, interests, opinion, or viewpoint are closely involved in the sentence. 

]Emoi; to; zh'n Cristo;ς kai; to; a]poqanei'n kevrdo".
To me to live is Christ and to die is gain (Phil 1:21).

i.e., this dat. gives Paul’s viewpoint on the believer’s
death, suggesting that not all share his perspective

e]gennhvqh Mwu>sh'ς kai; hn a]stei'oς tw'/ qew'/.
Moses was born, and he was beautiful to God (Acts 7:20).

i.e., he may have been an ugly baby to everyone else,
but to the Lord this child was attractive

ὁ  ]Ihsou'ς levgei tiv soi dokei', Sivmwn_
Jesus asked, “What does it seem to you, Simon? (Matt 17:25).

]O lovgoς ὁ tou' staurou' τοῖς me;n a]pollumevnoiς mwriva e]stivn,
 τοῖς de; sw/zomevnoiς h]mi'n duvnamiς qeou' e]stin.
The message of the cross is, in the opinion of those perishing, foolishness,
but in the assessment of us who are being saved, it’s God’s power! (1 Cor 1:18).

levgei au]th'/ ὁ ]Ihsou'ς tiv e]moi; kai; soiv, guvnai_ 
Jesus asked her, “What is that to me and to you, woman? (John 2:4).

i.e., how does the wedding party’s running out of wine
affect you and me? Of what interest or concern is it to us?

25. Norm (Rule). 
The dative designates the standard which one follows or the criterion (rule) to which he conforms.

o]soi tw'/ kanovni touvtw/ stoichvsousin, εἰρήνη e]p᾽ au]tou;ς
All who will conform to this principle, peace be upon them! (Gal 6:16).

e]a;n mh; peritmhqh'te tw'/ e[qei tw'/ Mwu>sevw", ou] duvnasqe swqh'nai.
Unless you are circumcised in accord with Moses’ law, you can’t be saved (Acts 15:1).

Ei] zw'men pneuvmati, pneuvmati kai; stoicw'men.
If we live by the Spirit, let’s stay in step with the Spirit (Gal 5:25).

i.e., with the Spirit’s leading and guiding in our life

ACCUSATIVE
(limitation)

1. Direct Object. The accusative directly receives and thereby limits the verb’s action.
ou]twς ga;r h]gavphsen ὁ θεός to;n kovsmon.
For God so loved the world (John 3:16).

o]soi e[labon au]tovn.
As many as received him (John 1:12).

mh; paraithvshsqe to;n lalou'nta.
Don’t reject the one who speaks (Heb 12:25).

 i]na a]kouvw ta; peri; ὑμῶν.
. . . that I may hear the things concerning you (Phil 1:27)

i.e., your affairs

θεός e]stin ὁ ἐνergw'n ἐν ὑμῖν kai; to; qevlein kai; to; ἐνergei'n u]pe;r τῆς eu]dokiva".
God is the one producing in you both the willing and the doing of his will (Phil 2:13).

2. Double. Certain verbs often take two accusatives: the direct object is the accusative of the person while the second (double) is the accusative of the thing.

e]kei'noς ὑμᾶς didavxei pavnta.
That one will teach you all things (John 14:27).

 }Oς a]n potivsh/ ὑμᾶς pothvrion u]dato".
Whoever gives you a cup of water (Mark 9:41).

e[crisen se ὁ θεός ὁ θεός sou e[laion 
God anointed you with oil (Heb 1:9).

 e]xevdusan au]to;n th;n clamuvda kai; ἐνevdusan au]to;n ta; i]mavtia αὐτοῦ 
They stripped him of his robe and dressed him in his garments (Matt 27:31).

e]rwthvsw ὑμᾶς kagw; lovgon e]na.
I will ask you a question (Matt 21:24).

3. Predicate. Because a more precise definition of the direct object is required, a second accusative (i.e., the predicate acc.) renames and/or further describes it. These two accusatives can be linked together in a variety of ways: by asyndeton (John 15:15), participle (Acts 7:10), infinitive (Rom 6:11), preposition (Matt 21:46), and by a conjunction (Matt 14:5).

 ou]kevti levgw ὑμᾶς douvlou".
I no longer call you slaves (John 15:15).

 ὁ poihvsaς me u]gih'.
He who made me well (John 5:11).

 katevsthsen au]to;n h]gouvmenon e]p᾽ [Aigupton.
He made him ruler over Egypt (Acts 7:10).

ei'den Sivmwna to;n legovmenon Pevtron.
He saw Simon the one called Peter (Matt 4:18).

 u]mei'ς logivzesqe e]autou;ς einai nekrou;ς th'/ a]martiva/.
Consider yourselves to be dead to sin (Rom 6:11).

 ei]ς profhvthn au]to;n eicon.
They held him as a prophet (Matt 21:46).

w]ς profhvthn au]to;n eicon.
They held him as a prophet (Matt 14:5).

4. Simple Apposition. Although a more precise definition is not really required, one accusative is placed near another accusative, with the second renaming and further describing the first. Both accusatives refer to the same person (thing) and have the same syntactical relation to the rest of the sentence. The first accusative can be any use of the accusative case, while the second is merely an unnecessary clarification of it.

 o]stiς poimanei' to;n laovn mou to;n ]Israhvl.
Who will shepherd my people, Israel (Matt 2:6).

Econteς a]rciereva mevgan, ]Ihsou'n to;n ui]o;n tou' qeou', . . . 
Having a great high priest, . . . Jesus, the Son of God . . . (Heb 4:14).

ἐν w|/ e[comen th;n a]poluvtrwsin, th;n a[fesin tw'n a]martiw'n·
In whom we have redemption, the forgiveness of sins (Col 1:14).

 a]forw'nteς ei]ς to;n τῆς pivstewς a]rchgo;n kai; teleiwth;n ]Ihsou'n.
Looking to the author and perfector of our faith, Jesus (Heb 12:2).

5. Cognate. Because the accusative is similar in spelling and/or meaning to the verb, it functions as an emphatic direct object.

h]/cmalwvteusen ai]cmalwsivan,
He led captivity captive (Eph 4:8).

 e]fobhvqhsan fovbon mevgan.
They feared a great fear (Luke 2:9).

i.e., they greatly feared

a]gwnivzou to;n kalo;n a]gw'na.
Fight the good fight (1 Tim 6:12).

au{th ἡ diaqhvkh, h}n diaqhvsomai tw'/ oi[kw/ ]Israh;l
This is the covenant which I will make (Heb 8:10).

i.e., the relative pronoun is cognate, 
because its antecedent is diaqhvkh

i]na ἡ a]gavph h}n h]gavphsaς me ἐν au]τοῖς h/ kagw; ἐν au]toi'".
 . . . that the love with which you loved me might be in them (John 17:26).

i.e., the relative pronoun is cognate,
because its antecedent is a*gavph

 pepoiqw;ς au]to; tou'to.
Being persuaded of this very thing (Phil 1:6).

i.e., tou`to is cognate because this pro-
noun stands for the noun poivqhsin

Cristo;ς ὑμᾶς ou]de;n w]felhvsei.
Christ will profit you nothing (Gal 5:2).

i.e., ou*devn is cognate because w*fevleian is understood

 o] a]pevqanen . . .  o] de; zh'/, zh'/ tw'/ qew'/.
That which he died, . . . and that which he lives (Rom 6:10).

i.e., if written out, the full text would be:
toVn qavnaton o$ a*pevqanen, . . . thVn zwhVn hn zh`

6. Subject of Infinitive. If an infinitive functions as the finite verb in a dependent clause, then its subject—if different from that of the main verb—is put in the accusative rather than the nominative case.

oi] levgousin au]to;n zh'n.
Who say that he lives (Luke 24:23).

a]poqevsqai ὑμᾶς to;n palaio;n a[nqrwpon.
. . . that you put off the old man (Eph 4:22).

e]xelevxato h]ma'ς . . .  einai h]ma'ς a]givouς
He chose us . . . that we might be holy (Eph 1:4).

dia; to; e[cein me ἐν th'/ kardiva/ ὑμᾶς.
. . . because I have you in my heart (Phil 1:7).

7. Subject of Participle. If a participle functions as the finite verb in a dependent clause (of indirect discourse), its subject is in the accusative rather than the nominative case.

]Ihsou'ς e]pignou;ς th;n ἐξ au]tou' duvnamin e]xelqou'san 
Jesus knew that power had gone out of him (Mark 5:30).

pa'n pneu'ma o} ὁmologei' 
 ]Ihsou'n Cristo;n ἐν sarki; e]lhluqovta ἐκ tou' qeou' ἐστιν
Every spirit who confesses
that Jesus Christ has come in the flesh is of God (1 John 4:2).

 ]Akouvomen tinaς peripatou'ntaς ἐν ὑμῖν a]tavktw".
We hear that some among you are walking disorderly (2 Thess 3:11).

 a]kouvsaς ]Iakw;b o[nta sitiva ei]ς [Aigupton.
When Jacob heard that there was grain in Egypt . . . (Acts 7:12).

8. Reference (Respect). The accusative restricts the application of the word modified to one certain thing, thus limiting its reference to that one thing. In translation, it can be helpful to use such expressions as about, concerning, regarding, with reference to, pertaining to, etc.

katenuvghsan th;n kardivan.
They were deeply troubled in heart (Acts 2:37).

pa'ς ὁ a]gwnizovmenoς pavnta e]gkrateuvetai.
Every athlete disciplines himself in regard to all things (1 Cor 9:25).

a]nevpesan oun oi] a[ndreς to;n a]riqmo;n w]ς pentakiscivlioi.
So the men, in number about 5000, sat down (John 6:10).

e]gw; de; levgw ei]ς Cristo;n kai; ei]ς th;n e]kklhsivan.
I’m speaking about Christ and about the church (Eph 5:32).

 Ina ei]dh'te kai; u]mei'ς ta; kat᾽ e]mev.
 . . . that you might know the things pertaining to me (Eph 6:21).

9. Modal. This accusative expresses the way or manner in which something occurs.

dwrea;n e]lavbete, dwrea;n dovte.
Freely you received, freely give (Matt 10;18).

 au]toi; perissovteron e]khvrusson.
They were proclaiming it more widely (Mark 7:36).

o] poiei'ς poivhson tavcion.
That which you do, do quickly (John 13:27).

 ei]ς keno;n e]kopivasa.
I did not labor in vain (Phil 2;16).

kataklivnate au]tou;ς klisivaς a]na; penthvkonta.
Have them sit in groups of fifty each (Luke 9:14).

10. Time. The accusative usually measures the extent (rarely, the point) of time, the emphasis being on the length or duration.

 eidon ta; e[rga mou tesseravkonta e[th·
They saw my works for forty years (Heb 3:10).

tiv w|de e]sthvkate o{lhn th;n ἡμέρᾳn a]rgoiv_
Why have you stood here idle the whole day? (Matt 20:6).

mevnei i]ereu;ς ei]ς to; dihnekev".
He remains a priest forever (Heb 7:3).

e]gw; meq᾽ ὑμῶν ei]mi pavsaς ta;ς ἡμέρᾳς ἕως τῆς sunteleivaς tou' ai]w'no".
I am with you all the days, until the end of the age (Matt 28:20).

ei] dunato;n ei[h au]tw'/ th;n ἡμέρᾳn τῆς penthkosτῆς genevsqai ei]ς ]Ierosovluma.
if possible for him to be in ]erusalem on the day of Pentecost (Acts 20:16).

11. Space. This accusative specifies the extent (measure) of space or distance.

 e]lhlakovteς w]ς stadivouς ei[kosi pevnte h] triavkonta qewrou'sin to;n ]Ihsou'n Having rowed about 25 or 30 furlongs, they saw Jesus (John 6:19).

 proelqw;n mikro;n e[pesen ἐπὶ provswpon au]tou' proseucovmeno".
Having gone ahead a little way, he fell on his face praying (Matt 26:39).

u]mei'ς oi{ pote o[nteς makra;n e]genhvqhte e]ggu;ς ἐν tw'/ ai{mati tou' Cristou'.
You who were far off were made near by the blood of Christ (Eph 2:13).

au]to;ς a]pespavsqh a]p᾽ au]tw'n w]sei; livqou bolh;n.
He withdrew from about a stone’s toss (Luke 22:41).

12. Adverbial. A loose use of the accusative, this is close to being employed like a pure adverb.
 kaq᾽ ἡμέρᾳn a]poqnhv/skw.
I die daily (1 Cor 15:31).

pa'ς a[nqrwpoς prw'ton to;n kalo;n oinon tivqhsin.
Every person first sets out the good wine (John 2:10).

To; de; tevloς pavnteς ὁmovfrone".
And lastly, all are to be of one mind (1 Pet 3:8).

 To; loipovn, a]delfoiv mou, caivrete ἐν kurivw/. 
Finally, brethren, re]oice in the Lord (Phil 3:1).

 e[rcetai to; trivton.
He came the third time (Mark 14:41).

o{pou hn to; provteron.
Where he was formerly (John 6:62).

ἐνekoptovmhn ta; polla; tou' e]lqei'n pro;ς ὑμᾶς·
Often I was hindered from coming to you (Rom 15:22).

a]nevbhn ei]ς ]Ierosovluma.
I went up to ]erusalem (Gal 2:1).

i.e., note that this denotes direction toward which movement is made

kata; skopo;n diwvkw ei]ς to; brabei'on τῆς a[nw klhvsewς tou' qeou'.
I press on toward the goal for the prize of the upward calling of God (Phil 3:14).

13. Oath. The accusative specifies the object by which one swears, implores, or affirms something.
 ὁrkivzw se to;n qeovn, mhv me basanivsh/".
I beg you by God, please don’t torture me (Mark 5:7).

 Diamartuvromai ἐνwvpion tou'; Cristou' kai; th;n e]pifavneian αὐτοῦ 
I charge you before Christ and by his appearing. (2 Tim 4:1).

mh; ὁmnuvete mhvte to;n ou]rano;n mhvte th;n gh'n mhvte a[llon tina; o{rkon.
Swear neither by heaven nor by earth nor with any other oath (James 5:12).

 ]Enorkivzw ὑμᾶς to;n kuvrion a]nagnwsqh'nai th;n e]pistolh;n pa'sin τοῖς a]delfoi'".
I plead with you by the Lord, to have this epistle read to all the brethren (1 Thes 5:27).

14. Retained Object. In a double accusative, when the active verb becomes passive, the direct object is put into the nominative case as the verb’s subject, while the case of the double accusative is retained.

kratei'te ta;ς paradovseiς a}ς e]didavcqhte..
Hold fast to the traditions which you were taught (2 Thes 2:15).

i.e., if the verb were active, two accusatives would be used:
“I taught (e᾽didaxa) you (uma`V) the traditionsς (taVV paradovseiV).
But since the verb is actually passive in 2 Thess 2:15, the direct 
object (um`aV) becomes the understood nom. subject (umei`).

pavnteς e}n pneu'ma e]potivsqhmen.
We all were made to drink one Spirit (1 Cor 12:13).

pepivsteumai to; eu]aggevlion.
I have been entrusted with the gospel (Gal 2:7).

i]na plhrwqh'te th;n e]pivgnwsin tou' qelhvmatoς αὐτοῦ 
that you may be filled with the knowledge of his will (Col 1:9).

th;n au]th;n ei]kovna metamorfouvmeqa.
We are being transformed into the same image (2 Cor 3:18).

Koinwneivtw ὁ kathcouvmenoς to;n lovgon tw'/ kathcou'nti ἐν pa'sin a]gaqoi'ς
He who is instructed in the Word must share with the instructor (Gal 6:6).

 neanivskoς . . .  peribeblhmevnoς sindovna.
A young man. . . . dressed in a linen sheet (Mark 14:51).

15. Hanging (Pendent). The accusative initially appears as though it will serve as the direct object of the verb; but this function is fulfilled instead by another accusative, thus leaving the first accusative grammatically suspended with no function to perform.

 pa'n klh'ma ἐν e]moi; mh; fevron karpo;n ai[rei au]tov.
Every branch in me not bearing fruit, he removes it (John 15:2).

o] e]a;n speivrh/ a[nqrwpo", tou'to kai; qerivsei·
Whatever a man sows, this he will also reap (Gal 6:7).

i.e., if tou`to were not in the second clause,
then the underlined clause of 6:7a would be
the acc. direct object. The force of this
hanging acc. is: “Whatever a man sows, this
and only this will he also reap!”

i]na mh; a] e]a;n qevlhte tau'ta poih'te.
 . . . that whatever things you desire these you do not do (Gal 5:17).

i.e., a$ e*aVn qevlhte was going to serve as the direct object,
but tau`ta assumes this function, thus leaving the underlined
clause suspended or hanging, with nothing to do

16. Absolute. The accusative, usually accompanied by an accusative participle, is set off in an explanatory way grammatically independent of the rest of the sentence.

 i]na dwvh/ ὑμῖν pneu'ma sofivaς kai; a]pokaluvyewς ἐν e]pignwvsei au]tou', 
pefwtismevnouς tou;ς ὁfqalmou;ς τῆς kardivaς ὑμῶν,
that God might grant you a spirit of wisdom and revelation in knowing him,
in that the eyes of your heart may be enlightened (Eph 1:17-18).

i.e., o*fqalmouvV should be nominative; but being accusative
it is grammatically unrelated to the rest of the sentence

h]ghmai e]mauto;n makavrion ἐπὶ sou' mevllwn shvmeron a]pologei'sqai
 mavlista gnwvsthn o[nta se pavntwn tw'n kata; ]Ioudaivouς e]qw'n 
I consider myself fortunate that I am about to defend myself today before you,
especially since you are an expert regarding Jewish customs (Acts 26:2-3).

i.e., se ought to be genitive to agree with the preceding sou,
so there is no reason it should be accusative.

THE DEFINITE ARTICLE

ARTICLE

Remark 1: the definite article points out one or more specific (hence, definite) objects of a class.
"I see the car that I want to buy."

Remark 2: the indefinite article denotes any object of that class.

"I want to buy a car."

Remark 3: unlike English, Greek has no formal indefinite article. However, it does use the indefinite pronoun (ti") and the numerical adjective (ei%") to sometimes function as an indefinite article.
nomikovς tiς a]nevsth.
A lawyer stood up (Luke 10:25).

ei|ς grammateu;ς eipen au]tw'/.
A scribe spoke to him (Matt 8:19).

1. Personal pronoun. The article functions as the third person pronoun  
   autovV, hv, ovn.
 o& deV eipen ·ei]ς tiv oun e]baptivsqhte_
 oi] de; eipan· ei]ς to; ]Iwavnnou bavptisma.
And he asked, “Unto what were you baptized?”
And they said, “Unto John’s baptismς (Acts 19:3).

 Oi] me;n sunelqovnteς h]rwvtwn au]to;n 
Upon coming together, they began questioning him (Acts 1:6).

 ἡ de; ἐπὶ tw'/ lovgw/ dietaravcqh 
And she was disturbed over this statement. (Luke 1:29).

 ai] de; proselqou'saie]kravthsan au]tou' tou;ς povda"
And they, arriving, grasped his feet (Matt 28:9).

 ὁ de; eipen au]toi'": 
And he spoke to them (John 4:32).

2. Relative pronoun. The article functions as a relative pronoun, which introduces a relative clause that more clearly describes a preceding noun, thus giving emphasis and greater prominence to it.

Sau'loς dev, ὁ kai; Pau'lo"
But Saul, who (was) also Paul . . . (Acts 13:9).

 tou'to e]stin to; ai|ma mou τῆς diaqhvkh"
 to; peri; pollw'n e]kcunnovmenon 
This is my blood of the covenant
which is shed for many (Matt 26:28).

 ἐν pivstei zw' th'/ tou' ui]ou' tou' qeou' 
I live by faith which is in the Son of God (Gal 2:20).

 ]O lovgoς ὁ tou' staurou' 
τοῖς me;n a]pollumevnoiς mwriva e]stivn
The message which concerns the cross
is foolishness to the lost (1 Cor 1:18).

3. Possessive pronoun. When the identity of ownership is clear and unlikely to be mistaken, the article can function as a possessive pronoun
.
 h[geiren au]th;n krathvsaς τῆς ceirov"·
He raised her up grasping her hand (Mark 1:31).

 a]fevnteς ta; divktua h]kolouvqhsan au]tw'/.
Leaving their nets, they followed him (Matt 4:20).

 a]pevsteilen ὁ θεός to;n ui]o;n ei]ς to;n kovsmon 
God sent his son into the world (John 3:17).

a]forw'nteς ei]ς to;n τῆς pivstewς a]rchgo;n ]Ihsou'n
Looking to Jesus, the author of our faith      (Heb 12:2).

4. Individualizing. The article points out a particular object or person.

 ὁ diavbolo"; e[sthsen au]to;n 
ἐπὶ to; pteruvgion tou' ἱεροῦ '
The devil stood him
on the wing of the temple (Matt 4:5).

ou]c ou|toς e]stin ὁ tou' tevktonoς ui]ov"
Is this not the son of the carpenter? (Matt 13:55).

Egraya ὑμῖν ἐν th'/ e]pistolh'/
 mh; sunanamivgnusqai povrnoi",
I wrote you in the letter
not to associate with fornicators (1 Cor 5:9).

; kaqw;ς Mwu>sh'ς u{ywsen to;n o[fin ἐν th'/ e]rhvmw/,
 ou{twς u]ywqh'nai dei' to;n ui]o;n tou' a]nqrwvpou,
As Moses lifted up the serpent in the desert,
so must the Son of man be lifted up (John 3:14).

5. Anaphoric. Denoting previous reference, the article affixed to the noun reminds the reader that this particular noun has already appeared earlier in the passage where it was defined.
 Th'/ ga;r cavriti e]ste sesw/smevnoi 
For by the aforementioned grace you are saved (Eph 2:8).

]Hrwv/dhς lavqra/ kalevsaς tou;ς mavgouς 
Herod secretly called the wise men (Matt 2:7).

 Nuni; mevnei pivsti", e]lpiv", a]gavph, ta; triva tau'ta
 meivzwn de; touvtwn ἡ a]gavph.
Now remain faith, hope, love—these three,
but the greatest of these is love (1 Cor 13:13).

 ]Emoi; to; zh'n Cristo;ς kai; to; a]poqanei'n kevrdo".
To me, to live is Christ and to die is gain (Phil 1:21).

6. Deitic (Demonstrative). Often with the force of a demonstrative pronoun, the article points out an object or person present either literally or in the writer’s mind.

levgei au]toi'"· i]dou; ὁ a[nqrwpo".
He said to them, “Behold, the man!ς (John 19:5).

 ]En sofiva/ peripatei'te pro;ς tou;ς e[xw 
Walk in wisdom toward those outside (Col 4:5).

 povqen oun e[ceiς to; u{dwr to; zw'n_
So from where do you have this living water? (John 4:11).

 prosh'lqon au]tw'/ oi] maqhtai; levgonte"·e[rhmoς e]stin ὁ tovpoς 
 His disciples came to him saying “This place is desolate!ς (Matt 14:15).

7. Par excellence. The article signifies that the noun modified is the chief—the best or worst—of its class.

 oida se tivς ei, ὁ a{gioς tou' qeou'.
I know who you are—the holy one of God    (Luke 4:34).

 ta; bevlh tou' ponhrou' ta; pepurwmevna sbevsai·
To quench the fiery darts of the evil one (Eph 6:16).

 ἐν touvtw/ e]sti;n ἡ a]gavph, 
ou]c o{ti h]mei'ς h]gaphvkamen to;n qeo;n
 a]ll᾽ o{ti au]to;ς h]gavphsen h]ma'ς 
In this is love:
not that we loved God,
but that he loved us (1 John 4:10).

ou|toς e]stin a]lhqw'ς profhvth"·
Truly this man is the prophet (John 7:40).

8. Monadic. Sometimes untranslated, this article identifies a "one-of-a-kind noun.ς 

 ὁ h{lioς skotisqhvsetai, 
kai; ἡ selhvnh ou] dwvsei to; fevggoς au]th'",
The sun will be darkened,
and the moon will not emit its light (Mark 13:24).

i[de ὁ a]mno;ς tou' qeou'
 ὁ ai[rwn th;n a]martivan tou' kovsmou.
Look! The lamb of God
who takes away the sin of the world (John 1:29).

e]xousivan e[cei ὁ ui]o;ς tou' a]nqrwvpou
 a]fievnai ἁμαρτίας ἐπὶ τῆς gh'"-
The son of man has authority
to forgive sins upon the earth (Mark 2:10).

 ἡ swthriva ἐκ tw'n ]Ioudaivwn e]stivn.
Salvation is from the Jews (John 4:22).

9. Well known ("Celebrity"). This use of the article points out an object or person well-known to others.

 tai'ς dwvdeka fulai'ς tai'ς ἐν th'/ diaspora'/
To the twelve tribes in the dispersion (James 1:1).

 ]Abraa;m duvo ui]ou;ς e[scen,
 e{na ἐκ τῆς paidivskhς 
kai; e{na ἐκ τῆς e]leuqevra".
Abraham had two sons:
one from the slave woman
and one from the free woman (Gal 4:22).

i.e., the former is Hagar, the latter, Sarah, as everyone knows

 e]a;n ;a]pokalufqh'/ ὁ a[nqrwpoς τῆς a]nomiva", 
Unless the man of sin is revealed (2 Thess 2:3).

i.e., that infamous Antichrist of scripture

10. Abstract. A noun non-literal in nature and focusing on a quality and capable of numerous applications, is accompanied by the article in attempt to make it 
less abstract and restrict its reference to one area. Often this use of the article is left untranslated.

 gnwvsesqe th;n a]lhvqeian
You shall know the truth (John 8:32).

i.e., not historical or mathematical truth,
but the truth of God

 e]rgazwvmeqa to; a]gaqo;n pro;ς pavnta"
Let’s do good to all people (Gal 6:10).

i.e., contextually “goodς is defined as
bearing one another’s burdens

 th'/ e]lpivdi caivronte", th'/ qlivyei ὑπὸmevnonte"
Re]oicing in hope, persevering in tribulation
(Rom 12:12).

11. Generic. This article with a noun does not refer to a specific object, but it represents a group as distinguished from other groups by certain characteristics. This article is sometimes translated as "theς or as an indefinite article, or left untranslated.

Makavrioi oi] ptwcoi; tw'/ pneuvmati,
Blessed are the poor in spirit (Matt 5:3).
 
 e[stw soi w{sper ὁ e]qniko;ς 
kai; ὁ telwvnh".
Let him be to you as the Gentile
 and the tax collector (Matt 18:17).

 dei' to;n e]pivskopon a]nepivlhmpton einai, 
An overseer must be blameless (1 Tim 3:2).

 ἡ o[ntwς chvra h[lpiken ἐπὶ qeo;n 
The true widow hopes in God (1 Tim 5:5).

 Oi] a[ndre", a]gapa'te ta;ς gunai'ka", 
Husbands, love your wives (Eph 5:25).

12. Substantiver. This article does one of two things: it turns other parts of speech into a substantive, or it functions itself like a substantive; in some instances the article can be precisely defined by context, in other instances it must be given some general meaning as “affair(s),ς “thing(s),ς “circumstance(s),ς etc.

; ru'sai h]ma'ς ἀπὸ tou' ponhrou'.
Deliver us from the evil one (Matt 6:13).

i.e., the article is both "substantiverς and "par excellence"

 ὁ ἐνergw'n ἐν ὑμῖν kai; to; qevlein
 kai; to; ἐνergei'n u]pe;r τῆς eu]dokiva".
He is working in you both the willing
and the doing of his good pleasure (Phil 2:13).

i.e., the articles make these infinitives into nouns

 peplhvrwmai dexavmenoς ta; par᾽ ὑμῶν
I’m well supplied, having received your gifts (Phil 4:18).

i.e., literally, "the things from you"

i{na a]kouvw ta; peri; ὑμῶν
That I may hear of your affairs (Phil 1:27).

i.e., literally, "the things concerning you"

13. Function marker. Possibly combining another usage simultaneously,
this use of the article blandly and idiomatically accompanies certain parts of speech and various constructions.
 ou|toς ὁ lovgoς 
This word (John 21:23)

i.e., the article is idiomatically used with demonstrative pronouns

 oi] maqhtai; au]tou'
His disciples (John 4:2).

i.e., the article idiomatically accompanies possessive pronouns

 ὁ ginwvskwn to;n qeo;n a]kouvei ἡμῶν 
He who knows God hears us (1 John 4:6).

i.e., the article idiomatically goes with substantival participles;
thus, this article is both "function markerς and "substantiver"

 ὁ θεός a]gavph e]stivn.
God is love (1 John 4:8).

i.e., this article points out which nominative is subject

 ]Egwv ei]mi ὁ poimh;n ὁ kalovς 
I am the good shepherd (John 10:11).

i.e., the second article helps express the second attributive adjective

 Eu]loghto;ς kuvrioς ὁ θεός tou' ]Israhvl,
 Blessed be the God of Israel (Luke 1:68).

i.e., the article helps identify the proper noun as genitive

14. Comprehensive. When consecutive nouns refer to one and the same object(s) or person(s), this oneness of identity is indicated by one article governing all these nouns. This is called "the Granville Sharp Rule."

o& noun kaiV noun

 ὁ a]kouvsaς kai; mh; poihvsaς 
He who heard but did not do (Luke 6:49)

i.e., the hearer and doer are the same person

ou]c ou|toς e]stin ὁ ui]o;ς τῆς Marivaς kai; a]delfo;ς ]Iakwvbou 
Is this not the son of Mary and brother of James? (Mark 6:3).

i.e., "sonς and "brotherς refer to the same individual

 pivstei zw' th'/ tou' ui]ou'' qeou' tou' a]gaphvsanto"
 me kai; paradovntoς e]auto;n u]pe;r e]mou'.
I live by faith in the Son of God
who loved me and gave himself for me (Gal 2:20).

 prosdecovmenoi 
th;n makarivan e]lpivda kai; e]pifavneian τῆς dovxh"
 tou' megavlou qeou' kai; swth'roς ἡμῶν 
 ]Ihsou' Cristou',
Awaiting
the glorious hope and appearing
of our great God and savior
Jesus Christ (Tit 2:13).

i.e., "the hopeς = "the appearing,"
and "our great Godς = our "savior Jesus Christ"

Sumew;n Pevtroς dou'loς kai; a]povstoloς Cristou' 
τοῖς i]sovtimon h]mi'n lacou'sin pivstin
 ἐν dikaiosuvnh/ 
tou' qeou' ἡμῶν kai; swth'roς ]Ihsou' Cristou',
Simon Peter a servant and apostle of Christ
to those who have obtained a like precious faith
by the rightheousness
of our God and savior, Jesus Christ
(2 Pet 1:1).

i.e., qeou~ = swth~ro"

15. Communal. Consecutive nouns referring to different objects or persons are nevertheless linked together by the same article, because they are viewed, for the moment, as having something in common or as representing different aspects of the same thing (group, community, etc).

o& noun kaiv noun

 ἐν th'/ a]pologiva/ kai; bebaiwvsei tou' eu]aggelivou 
in the defense and confirmation of the gospel(Phil 1:17).

i.e., these are two different types of ministry, but for the
moment they are linked as the are parts of Paul's ministry

 e]poikodomhqevnteς ἐπὶ tw'/ qemelivw/
 tw'n a]postovlwn kai; profhtw'n
Built upon the foundation
of the apostles and prophets (Eph 2:20).

i.e., "apostlesς and "prophetsς are two different groups of leaders
 but they are linked together as they compose the foundation

tou'to moi a]pobhvsetai ei]ς swthrivan
 dia; τῆς ὑμῶν dehvsewς kai; e]picorhgivaς tou' pneuvmato".
 This will lead to my release through
your prayers and the Spirit’s help (Phil 1:19).

i.e., though two different things, the readers' "prayers"
and the Spirit's "helpς are linked, being the means of freeing
Paul from ]ail

16. Separatistic. When two or more consecutive nouns denote separate objects (persons), this distinction is indicated by each noun having its own article.

o& noun kaiV o& noun

oi] grammatei'ς kai; oi] Farisai'oi.
The Scribes and the Pharisees (Matt 23:2).

i.e., each noun with its own article indicate two different groups

a[lloς e]sti;n ὁ speivrwn kai; a[lloς ὁ qerivzwn.
One is the sower and another is the reaper (John 4:37).
tivma to;n patevra sou kai; th;n mhtevra, 
Honor your father and mother (Eph 6:2).

17. With proper nouns. Though in English the article would usually be omitted, it often accompanies the names of persons, cities, countries, rivers, mountains, etc., because such nouns are definite. Rarely is the noun translated into English.

e[laben ὁ Pila'toς to;n ]Ihsou'n kai; e]mastivgwsen.
Pilate took Jesus and had him beaten (John 19:1).

peplhrwvkate th;n ]Ierousalh;m τῆς didach'ς ὑμῶν.
You have filled ]erusalem with your doctrine (Acts 5:28).

i]laro;n ga;r dovthn a]gapa'/ ὁ qeov".
God loves a cheerful giver (2 Cor 9:7).

18. Subjective. When two nominative nouns are connected by a being verb, the article indicates which of the two is the subject, unless the anarthrous nominative is a personal pronoun, demonstrative pronoun, relative pronoun, or a proper noun—in which case it is the subject.

o& + noun + being verb + noun

 ὁ θεός a]gavph e]stivn.
God is love (1 John 4:8).

i.e., the article is both "subjectiveς and "with proper nouns"

 ὁ novmoς a]martiva_
Is the Law sin? (Rom 7:7).

kai; θεός hn ὁ lovgo".
And the Word was God (John 1:1).

 ὁ lovgoς sa;rx e]gevneto.
The Word became flesh (John 1:14).

oi] qeristai; a[ggeloi ei]sin.
The reapers are angels (Matt 13:39).

19. Predicative. When both the subject nominative and the predicate nominative have the article, they are both definite and considered interchangeable—i.e., either is capable of being the subject or the predicate nominative. But if the subject is a personal pronoun, demonstrative pronoun, relative pronoun, or a proper name, and the predicate nominative has the article, then the predicate nominative is presented as something well known (e.g., John 3:10) or that which alone merits the designation (e.g., Gal 1:7).

 ὁ a]grovς e]stin ὁ kovsmo".
The field is the world (Matt 13:38).

to; kevntron tou' qanavtou ἡ a]martiva.
The sting of death is sin (1 Cor 15:56).

su; ei ὁ didavskaloς tou' ]Israh;l.
You are the teacher of Israel (John 3:10).

i.e., this article is both "predicativeς and "par excellence"

tinevς ei]sin oi] taravssonteς ὑμᾶς kai; qevlonteς metastrevyai; eu]aggevlion.
There are some who disturb you and want to pervert the gospel (Gal 1:7).

i.e., these heretics alone deserve such rebuke

20. Citation. This article serves as quotation marks (ς . . . ") when citing a particular word, phrase, or clause directly.

 to; de; a]nevbh tiv e]stin
Now what does the expression "He ascendedς signify? (Eph 4:9).

i.e., Paul is commenting on 4:8's "having ascendedς (a*nabav")

 ὁ pa'ς novmoς ἐν ἐνi; lovgw/ peplhvrwtai, 
ἐν tw'/: a]gaphvseiς to;n plhsivon sou w]ς seautovn.
The whole Law is fulfilled in one statement,
in "You shall love your neighbor as yourselfς (Gal 5:14).

i.e., the article cites Lev 19:18

 ὁ ]Ihsou'ς eipen au]tw'/: to; ei] duvnh/, pavnta dunata; tw'/ pisteuvonti.
Jesus replied to him, "If you are able,ς all is possible for the believer (Mark 9:23).

i.e., the article quotes the man's own words ei᾽ ti duvnh/

ADJECTIVES

ADJECTIVES

1. Definition. The adjective describes or modifies a noun.

"the angry woman"

o& divkaioς a*povstolo"

2. Nature. The adjective is a grammatical chameleon; that is, its gender, number, and case are derived from the noun it modifies or describes. An adjective must agree with its noun in these three respects.

a*gaqoVς a᾽nqrwpoς pisteuvei.
A good man believes.

blevpete a*gaqaVς e*kklhsiva".
You see good churches.

fevromen dw~ra a*gaqai~ς e*kklhsivai".
We bring gifts to good churches.

3. Usage. The adjective is used in the following four ways.

	(a). Attributive. The adjective assigns some quality to the anarthrous or articular noun which it modifies.

(1) First Attributive

o& + ad] + noun

 to;n kalo;n a]gw'na h]gwvnismai
I have fought the good fight (2 Tim 4:7)

a]gavph ἐκ kaqara'ς kardiva".
Love from a pure heart (1 Tim 1:5).

(2) Second Attributive

o& + noun + o& + ad]

 ]Egwv ei]mi ὁ poimh;n ὁ kalov"
I am the good shepherd (John 10:11).

hn a]nh;r a]gaqo;".
He was a good man (Acts 11:24).

(3) Third Attributive

noun + o& + ad]

 e]xenevgkate stolh;n th;n prwvthn 
Bring a robe—the best one (Luke 15:22).

(b). Predicate. The adjective makes a statement about the word modified, and this assertion is the main point. In the first and second predicate position, the being verb is either written in the text or omitted but implied to be present.

(1) First Predicate

art + noun + verb + ad]

 to; sw'ma cwri;ς pneuvmatoς nekrovn e]stin
The body without spirit is dead (James 2:26).

pa'sa grafh; qeovpneusto".
All scripture is inspired by God (2 Tim 3:16).

o{ti ai] ἡμέρᾳi ponhraiv ei]sin.
Because the days are evil (Eph 5:16).

(2) Second Predicate

ad] + verb + art + noun

 pisto;ς ὁ qeov"
God is faithful (1 Cor 1:9).

mevga e]sti;n to; τῆς eu]sebeivaς musthvrion:
Great is the mystery of godliness (1 Tim 3:16).

kalo;ς ὁ novmo". 
The law is good (1 Tim 1:8)

(3) Third Predicate

Sometimes called the "tertiary predicate,", the adjective describes a noun in an oblique manner, i.e., without any being verb expressed or implied.

noun + ad]

 i{na parasthvsh/ e]autw'/ e[ndoxon th;n e]kklhsivan
to present to himself the church glorious (Eph 5:27)

 ὁ poihvsaς me u]gih'.
He who made me well (John 5:11).

(c). Substantival. The adjective functions as a noun.

 oi] nekroi; e]gerqhvsontai 
The dead will be raised (1 Cor 15:52).

 su; ei ὁ a{gioς tou' qeou'.
You are the holy one of God (John 6:69).

 ἐν w|/ dunhvsesqe pavnta ta; bevlh 
tou' ponhrou' »ta;¼ pepurwmevna sbevsai·
By which you will be able to extinguish
all the fiery darts of the Evil one (Eph 6:16).

 th'/ dexia'/ oun tou' qeou' u]ywqeiv"
Exalted to the right hand of God (Acts 2:33).

 ta; pavnta ἐνergou'nto"
 kata; th;n boulh;n tou' qelhvmatoς au]tou'
 him who works 
all things according to his will (Eph 1:11).

(d). Adverbial. The adjective is sometimes used in the place of an adverb.

 eu]rivskei ou|toς prw'ton to;n a]delfo;n to;n i[dion 
He found first his own brother (John 1:41).

 h{tiς au]tomavth h]noivgh au]τοῖς 
Which opened automatically for them (Acts 12:10).

 To; loipovn, a]delfoiv mou, caivrete ἐν kurivw/.
Finally, my brethren, re]oice in the Lord (Phil 3:1).

4. Comparison. This is the name given to the change in the form (spelling) of adjectives when they are used to compare the degree (amount) of qualities they express. There are three degrees of comparison: positive, comparative, and superlative.

Bob is wise (positive).

John is wiser (comparative).

Ted is wisest (superlative).

	(a). Positive. This makes no comment about any other object than the one that it modifies.
o] o[fiς o] a]rcai'o".
The old serpent (Rev 20;2).

ἡ ἐνtolh; a]giva kai; dikaiva kai; a]gaqhv.
The command is holy and just and good (Rom 7:12).

	(b). Comparative. This compares two persons (objects) with one another, describing one as having a greater amount of a certain quality than does the other. The comparative degree is expressed in the following six ways:

		(1). By the comparative ending –tero", a, on

 e[comen bebaiovteron to;n profhtiko;n lovgon.
We have the prophetic word more certain (2 Pet 1:19).

		(2). By the positive ad]. + a preposition phrase

 ou|toi a]martwloi; para; pavntaς tou;ς Galilaivouς e]gevnonto.
These were greater sinners than all the Galileans (Luke 13:2).

		(3). By the positive ad]. + h᾽

kalovn soiv e]stin ei]selqei'n ei]ς th;n zwh;n kullo;n h] blhqh'nai ei]ς to; pu'r.
It is better for you to enter life lame than to be cast into the fire (Matt 18:8).

		(4). By the positive ad]. + ma~llon

 kalovn e]stin au]tw'/ ma'llon ei] perivkeitai; bevblhtai ei]ς th;n qavlassan.
It were better for him had he been cast into the sea (Mark 9:42).

		(5). By the comparative ad]. + h᾽

meivzwn ὁ profhteuvwn h] ὁ lalw'n glwvssai"h/.
Greater is the one prophesying than the one speaking in tongues (1 Cor 14:5).

		(6). By comparative ad]. + the ablative of comparison

su; meivzwn ei tou' patro;ς ἡμῶν ]Iakwvb.
Are you greater than our father Jacob (John 4:12)?

	(c). Superlative. This compares three or more persons (objects) with each other, describing one as having the greatest amount of a quality, than do the others. The superlative degree is expressed in the following four ways.

		(1). By the superlative endings –tato", h, on, or by --isto", h, on

]Egw; gavr ei]mi ὁ e]lavcistoς tw'n a]postovlwn.
I am the least of the apostles (1 Cor 15:9).

		(2). By the positive degree of the adjective

poiva ἐνtolh; megavlh ἐν tw'/ novmw/_
Which is the (lit., great) greatest commandment (Matt 22:36)?

		(3). By the comparative degree of the adjective

 mevnei pivsti", e]lpiv", a]gavph, ta; triva tau'ta:
 meivzwn de; touvtwn ἡ a]gavph.
Faith, hope, love—these three remain;
 but the greatest of these is love (1 Cor 13:13).

		(4). By the elative superlative, which has the sense of "veryς or "exceedingly."

ta; tivmia kai; mevgista h]mi'n e]paggevlmata dedwvrhtai.
He has given us the precious and exceeding great promises (2 Pet 1:4).

PRONOUNS

PRONOUNS

1. Occasionally Greek will repeat a noun when it should use a pronoun it its place, as in 

oida o{ti o{sa a]n ai]thvsh/ to;n qeo;n
 dwvsei soi ὁ qeov".
I know that whatever he asks of God,
God will give him (John 11:22)

	i.e., the last clause should read, "He (au*tov") will give him."

2. English can make a similar mistake:

Tom thought that Tom had left Tom’s money.

3. This sentence is more better and more smoothly stated as . . . 

Tom thought that he had left his money.

4. There are twelve kinds of pronouns in Koine Greek; they are as follows:
 
(a). personal pronouns

(b). demonstrative pronouns

(c). relative pronouns

(d). interrogative pronouns

(e). indefinite pronoun

(f). possessive pronouns

(g). intensive pronoun

(h). reflexive pronouns

(i). reciprocal pronouns

(]). negative pronouns

(k).alternative pronouns

(l). correlative pronouns

I. PERSONAL 
 PRONOUN

e*gwv . . . h&mei`V
suv . . . u&mei`V
au*tovV   au*toiv

This pronoun merely takes the place of a noun to avoid monotony or needless repetition.

The personal pronoun is used in the following five ways:

1. Emphasis. The pronoun expresses special force, often in contrast. At other 
  times the pronoun emphasizes the identity of the subject producing the verb's
  action, thereby focusing additional attention upon it.

 e]gw; e]bavptisa ὑμᾶς u{dati,
 au]to;ς de; baptivsei ὑμᾶς ἐν pneuvmati a]givw/.
I baptized you with water,
but he will baptize you with the Holy Spirit (Mark 1:8).

	i.e., since the subjects are expressed in verbal suffixes,
	    the personal pronouns are unnecessary, but forceful

au]to;ς swvsei to;n lao;n au]tou' ἀπὸ tw'n a]martiw'n au]tw'n.
He alone will save his people from their sins (Matt 1:21).

	i.e., the force of au*tovς = he and no other will do this

2. Redundant. The pronoun appears unnecessarily.

 Tw'/ nikw'nti
 dwvsw au]tw'/ fagei'n ἐκ tou' xuvlou τῆς zwh'"
To him who overcomes
I will grant him to eat of the tree of life (Rev 2:7).

	i.e., this is better rendered by not translating au*tw~/,
	    "To him who overcomes I will grant to eat . . ."

3. Anaphoric. It simply stands in place of a noun.

 u]mei'ς de; ou]c ou{twς e]mavqete to;n Cristovn,
 ei[ ge au]to;n h]kouvsate 
kai; ἐν au]tw'/ e]didavcqhte,
 kaqwvς e]stin a]lhvqeia ἐν tw'/ ]Ihsou',
But you did not so learn Christ,
since you have heard him
and you were taught by him,
as truth is in Jesus (Eph 4:20-21).

 e[rcetai gunh; ἐκ τῆς Samareivaς a]ntlh'sai u{dwr. levgei au]th'/ ὁ ]Ihsou'":
A woman came from Samaria to draw water. Jesus spoke to her (John 4:7).

4. Possessive. The genitive denotes ownership.

 levgei ἡ mhvthr αὐτοῦ 
His mother (John 2:5).

 baivnw pro;ς to;n patevra mou kai; patevra ὑμῶν
 kai; qeovn mou kai; qeo;n ὑμῶν.
I’m going to my Father and to your Father,
and to my God and to your God (John 20:17).

5. Reflexive. The personal pronoun is sometimes used with the force of the 
  reflexive pronoun

Mh; qhsaurivzete ὑμῖν qhsaurou;ς ἐπὶ τῆς gh'"
Don’t lay up for yourselves treasures on earth (Matt 6:19).

	i.e., u&mi`n = e&autoi`V

e]xavrate to;n ponhro;n ἐξ ὑμῶν au]tw'n.
Cast out the evil man from yourselves (1 Cor 5:13).

	i.e., u&mw~n = e&autw~n

II. DEMONSTRATIVE
PRONOUNS

ou%toV, au@th, tou~to
e*kei`noV, h, o
.o@de, h@de, tovde
au*tov", hv, ov
o@", h@, o@
o&, h&, tov

The demonstrative pronoun is used in the following eight ways:

1. Deitic. Functioning ad]ectivally or substantivally, this pronoun points something out, either near at hand or removed at a distance.

 ei]pe; i{na oi] livqoi ou|toi a[rtoi gevnwntai.
Command that these stones become bread (Matt 4:3).

ou|toς e]stin ὁ ui]ovς mou ὁ a]gaphtov".
This is my beloved son (Matt 3:17).

2. Personal Pronoun. The demonstrative force is weakened, serving as an equivalent of au*tovV.

 kaqw;ς e]kei'noς e]stin ;
 kai h]mei'ς e]smen ἐν tw'/ kovsmw/ touvtw/.
As (lit., that one) he is, 
so are we in this world (1 John 4:17).

	i.e., English translations often render a
	    demonstrative as a personal pron.

3. Redundant. The pronoun is used unnecessarily.

 ὁ mevnwn ἐν th'/ didach'/, ou|toς kai; to;n patevra 
He who abides in the doctrine, 
this one also has the Father (2 John 9).

	i.e., the demonstrative causes the ptc. to become nom. pendens

4. Conceptual. The neuter tou`to can refer to an entire phrase or clause.

 Th'/ cavriti e]ste sesw/smevnoi dia; pivstew"· 
kai; tou'to ou]k ἐξ ὑμῶν, 
qeou' to; dw'ron·
By grace are you saved through faith,
and that not of yourselves,
it is God’s gift (Eph 2:8).

	i.e., tou~to refers to the whole preceding clause in v.8a

gunai'ka e[ghma
 kai; dia; tou'to ou] duvnamai e]lqei'n.
I have just married a woman,
and for this reason I’m unable to come (Luke 14:20).

	i.e., "this reasonς = "I married a woman"

5.Contemptuous. The pronoun expresses disdain for someone or something.

su; maqhth;ς ei e]keivnou, h]mei'ς de; tou' Mwu>sevwς e]sme;n maqhtaiv:
You are a disciple of that man, but we are Moses' disciples (John 9:28).

6. Anaphoric. It refers to something immediately preceding and just mentioned.

a]gapw'men ἐν e[rgw/ kai; a]lhqeiva/. ἐν touvtw/ gnwsovmeqa o{ti ἐκ τῆς a]lhqeivaς e]smevn, Let's love in deed and truth. By this we will know we are of the truth (1 John 3:18-19)

	i.e., touvtw/ refers back to loving in deed and truth

7. Kataphoric. It refers to something following that defines the demonstrative.

tou'to kai; eu]covmeqa, th;n ὑμῶν katavrtisin.
We also pray for this, namely your perfection (2 Cor 13:9).

	i.e., "thisς = "your perfection

ἐν touvtw/ ginwvskomen o{ti e]gnwvkamen au]tovn, e]a;n ta;ς ἐνtola;ς au]tou' thrw'men.
By this we know that we know him: if we keep his commands (1 John 2:3).

8. Emphatic. The pronoun serves as a demonstrative, but with special force.

tou'ton me;n oun e]lpivzw pevmyai
So then, this one I hope to send (Phil 2:23).

	i.e., the demonstrative refers to Timothy, whom
          Paul just described in glowing terms (2:19-22)

Qeo;n ou]dei;ς e]wvraken pwvpote:
 monogenh;ς θεός ὁ w]n ei]ς to;n kovlpon tou' patro;"
 e]kei'noς e]xhghvsato.
No one has ever seen God.
Only begotten God who is in the father's bosom,
that one has revealed him (John 1:18).

	i.e., not just anybody has revealed God; but only "that one"
          (e*kei~no") who enjoys an intimate relation with Him.

III. RELATIVE PRONOUN

o@", h@, o@
o@sti", h@ti", o@ti
o&poi~o", a, on,
oi%o", a, on
o@so", h, on,
o&, h&, tov

This links a preceding noun (antecedent) with a clause, which further describes that noun.

The pastor, who is from France, preaches well.

The relative is employed in the following ways:

1. Ad]ectival. The pronoun introduces a simple relative clause that functions ad]ectivally

e]rrevqhsan ai] e]paggelivai tw'/ spevrmati sou, 
o{ς e]stin Cristov".
The promises were spoken to your seed,
 who is Christ (Gal 3:16).

	i.e., the "seedς is further identified by
	    description in this ad]ectival clause

2. Telic. The relative introduces a purpose clause.

 e]piskevyasqe a[ndraς ἐξ ὑμῶν plhvreiς pneuvmato",
 ou}ς katasthvsomen ἐπὶ τῆς creivaς tauvth",
Select seven men from among yourselves full of the Spirit,
that we may appoint them over this need (Acts 6:3).

	i.e., literally, "whom we will appoint";
	    but this becomes the aim of appointment

a]postevllw to;n a[ggelon mou pro; proswvpou sou,
ὃς kataskeuavsei th;n ὁdovn sou:
I send my messenger before your face,
(lit., who) in order that he may prepare your way (Mark 1:2).

3. Causal. The relative often introduces a causal clause.

Prosevcete ἀπὸ tw'n yeudoprofhtw'n, 
oi{tineς e[rcontai pro;ς ὑμᾶς ἐν ἐνduvmasin probavtwn, 
Beware of false prophets,
for they will come to you in sheep clothing (Matt 7:15).

	i.e., the relative clause gives the reason for v.15a

 kai; a]namevnein to;n ui]o;n au]tou' ἐκ tw'n ou]ranw'n,
 o}n h[geiren ἐκ nekrw'n.
And to await his son from heaven,
since he raised him from the dead (1 Thess 1:10).

	i.e., they expect Jesus' return, because he's been resurrected

4. Conditional. The relative can introduces a conditional clause.

ὃς a]n qevlh/ ἐν ὑμῖν einai prw'to"
 e[stai pavntwn dou'lo"·
(Lit., Whoever) If anyone wants to be first among you,
he must be servant of all (Mark 10:44).

kathrghvqhte ἀπὸ Cristou',
 oi{tineς ἐν novmw/ dikaiou'sqe.
You will be severed from Christ,
(lit., you who) if you try to be justified by the Law (Gal 5:4).

5. Concessive. The relative can introduce a concessive clause.

 oi] levgonte"· shvmeron kerdhvsomen·
 oi{tineς ou]k e]pivstasqe to; τῆς au[rion
Some say, “Tomorrow we will make a profit,”
although they know nothing about tomorrow (James 4:13-14).

 kwluovntwn a]pevcesqai brwmavtwn,
 a} ὁ θεός e[ktisen ei]ς metavlhmyin.
They demand that you abstain from certain foods,
although God created them to be enjoyed (1 Tim 4:3).

6. Consecutive. The relative can introduce a result clause.

tivς ou|toς e]stin
 ὃς kai; ἁμαρτίας a]fivhsin_
Who is this man,
 so that he forgives even sins (Luke 7:49)?

fw'ς oi]kw'n a]provsiton,
 o}n eiden ou]dei;ς a]nqrwvpwn ou]de; i]dei'n duvnatai.
He dwells in unapproachable light,
consequently, no one of men has seen nor can see him (1 Tim 6:16).

7. Temporal. With a preposition, the relative can introduce a temporal clause

a]f᾽ h|ς ἡμέρᾳς h]kouvsamen,
 ou] pauovmeqa u]pe;r ὑμῶν proseucovmenoi.
Since the day we heard, 
we have not ceased praying for you (Col 1:9).

8. Interrogative Pronoun. The relative is sometimes equivalent to tiv", tiv.

ou|toi oi[dasin 
a} eipon e]gwv.
These men know
what I said (John 18:21).

	i.e., a@ = tivna = "what things?"

o{ti meta; tw'n telwnw'n kai; a]martwlw'n e]sqivei_
Why does he eat with tax collectors and sinners? (Mark 2:16).

9. Distributive Pronoun. The relative can function like an alternative pronoun.

 a} me;n ei]ς timh;n a} de; ei]ς a]timivan:
Some for honor and some for dishonor (2 Tim 2:20).

	i.e., a@ = a᾽lloi

IV. INTERROGATIVE 
 PRONOUN

TivV, tiv Who?  What?  Which?
poi`oV, a, on What sort?  What kind?
povsoV, h, on How much?

This raises a question.

1. Direct. This asks a question in a straightforward manner.

 su; tivς ei_
Who are you? (John 1:19)

2. Indirect. This asks a question in an offhanded manner.

 oi[date tivnaς paraggelivaς e]dwvkamen ὑμῖν 
You know what commandments we gave you (1 Thess 4:2).

   i.e., the direct question lying behind this is:
       “what commandments did we give you?”

3. Adverbially. The neuter tiv functions as an adverb meaning “why?”

 tiv e]sthvkate e]mblevponteς ei]ς to;n ou]ranovn_ 
Why do you stand looking into heaven? (Acts 1:11).

tiv merimna'te_
Why do you worry? (Matt 6:28).

4. Qualitative.  Poi`oV, a, on, “what sort? “what kind?ς raises a question, stressing the character of some word.

 ἐν poiva/ e]xousiva/ tau'ta poiei'"_
By what kind of authority are you doing these things (Mark 11:28).

 Touvtwn ou{twς pavntwn luomevnwn 
 potapouς dei~ u&pavrcein ὑμᾶς ἐν a]givaiς a]nastrofai'ς kai; eu]sebeivai",
Since all these things will be destroyed in this way,
what sort of people ought you be in holy behavior! (2 Pet 3:11).

	i.e., the pronoun is both qualitative and exclamatory

5. Quantitative.  PovsoV, h, on, “how much?ς asks a query, emphasizing amount or number.

 h]rwvta au]touv"· povsouς e[cete a[rtou"_ 
oi] de; eipan· e]ptav.
He asked them, “How many loaves do you have?”
And they answered, “Seven.ς (Mark 8:5).

i[dete phlivkoiς ὑμῖν gravmmasin e[graya th'/ e]mh'/ ceiriv.
See with what large letters I write you (Gal 6:11).

6. Relative. The interrogative pronoun sometimes functions as a relative pronoun.

a]ll᾽ ou] tiv e]gw; qevlw a]lla; tiv suv.
Not what I desire but what you desire (Mark 14:36).

	i.e., tiv = o]

7. Exclamatory. The pronoun can have the force of an exclamation.

Pu'r hlqon balei'n ἐπὶ th;n gh'n,
 kai; tiv qevlw ei] h[dh a]nhvfqh.
I came to cast a fire upon the earth,
and how I wish it were already kindled! (Luke 12:49).

povsoi mivsqioi tou' patrovς mou perisseuvontai a[rtwn,
 e]gw; de; limw'/ w|de a]povllumai.
How many of my father's hired servants have plenty of food,
but I perish here with hunger! (Luke 15:17).

V. INDEFINITE 
 PRONOUN

TiV, ti
pa~", pa~sa, pa~n
ei%", miva, e@n
dei~na

"Someone  Somebody  Anyone  Anybody  Something  A certain one"

This makes a general (hence, indefinite) reference to a person or thing.

1 Substantively. When used independently it functions as an indefinite pronoun that makes a general reference; i.e., it usually refers to no specific individual or definite object. But if it does refer to a specific person, it does not precisely identify that individual.

 ou]de; to;n patevra tiς e]piginwvskei 
Nor does anyone know the Father (Matt 11:27).

 prosdokw'n ti par᾽ au]tw'n labei'n.
Expecting to receive something from them (Acts 3:5).

pa'ς ὃς a]n e]pikalevshtai to; o[noma kurivou swqhvsetai.
Anyone who calls on the Lord's name will be saved (Acts 2:21).

ei|ς e]phrwvta au]tovn.
Someone asked him (Mark 10:17).

ei]sivn tineς w|de tw'n e]sthkovtwn oi{tineς ou] mh; geuvswntai qanavtou.
There are some here, who will not taste death (Mark 9:1).

2. Ad]ectivally. When modifying a noun, the pronoun functions as an adjective.

 ]Egevneto i]ereuvς tiς 
There was a certain priest (Luke 1:5).

 ou]k ἐν timh'/ tini pro;ς plhsmonh;n τῆς sarkov".
It is not of any value against the indulgence of the flesh (Col 2:23).

3. Emphatic ("V.I.P."). The pronoun carries a sense of real or only imagined importance.
 levgwn einai tina e]autovn
Claiming that he was somebody (Acts 5:36).

 ]Apo; de; tw'n dokouvntwn einai ti,- 
e]moi; oi] dokou'nteς ou]de;n prosanevqento,
From those who seem to be something—
those of repute added nothing to me (Gal 2:6).

4. Alternative. TineV . . . tineV (e@teroi) are employed in an alternative sense of “some . . . others.”

 tine;ς ; dia; fqovnon,
 tine;ς de;; di᾽ eu]dokivan Cristo;n khruvssousin·
Some due to envy preach Christ,
 but others due to good will (Phil 1:15).

5. Numerical. Used with a number, it conveys the idea of approximation.

 proskalesavmenoς duvo tina;ς tw'n maqhtw'n au]tou' 
Summoning some [ = about] two of his disciples (Luke 7:18).

6. Rhetorical. The pronoun acts like an adverb intensifying an adjective.

fobera; tiς e]kdoch; krivsew".
A very fearful expectation of Judgment (Heb 10:27).

VI. POSSESSIVE 
 PRONOUN

e*movV (my) . . . h&mevteroV (our)
sovV (your) . . . u&mevteroV (your)
i᾽dioV (his own) . . . i᾽dioi (their own)

This denotes emphatic ownership.

1. Ad]ectivally. When modifying a noun, this word has the force of an adjective.

 i[dete phlivkoiς ὑμῖν gravmmasin e[graya th'/ e]mh'/ ceiriv.
Look with what large letters I write to you with my own hand (Gal 6:11).

2. Substantively. Used independently not modifying a noun, it functions like 
 pronoun.

 ei]ς ta; i[dia hlqen, 
kai; oi] i[dioi au]to;n ou] parevlabon.
He came to his own [creation],
 but his own [people] did not receive him (John 1:11).

3. Adverbial. Combined with a preposition, the third person pronoun has the force of an adverb.

kat᾽ i]divan e]punqavneto.
He inquired privately (Acts 23:19).

VII. INTENSIVE 
 PRONOUN

au*tovV, hv, ov
Himself, Herself, Itself

1. Intensive. Standing in the predicate position (i.e., occurring without the article) and usually translated by some form of “—self,ς the pronoun emphasizes the identity of the word which it modifies.

au]to; to; pneu'ma u]perentugcavnei.
The Spirit himself intercedes (Rom 8:26).

	i.e., the pronoun draws attention to who
	    it is praying for us

 au]tov to; biblivon kai; pavnta to;n lao;n e]rravntisen
He sprinkled the book itself and all the people (Heb 9:19).

 au]ta; ta; e[rga a} poiw' marturei' peri; e]mou' 
The works themselves, which I’m doing, testify about me (John 5:36).

2. Attributive. When preceded by the article, any case, gender, or number of au*tovV has the meaning of “the same.”

 [ Econteς de; to; au]to; pneu'ma τῆς pivstew"
Having the same spirit of faith (2 Cor 4:13).

 ἐκ tou' au]tou' stovmatoς e]xevrcetai eu]logiva kai; katavra.
From the same mouth come blessing and curse (James 3:10).

 ]Ihsou'ς Cristo;ς e]cqe;ς kai; shvmeron ὁ au]to;ς kai; ei]ς tou;ς ai]w'na".
Jesus Christ is yesterday and today the same and forever (Heb 13:8).

3. As a Personal Pronoun (Anaphoric). This merely takes the place of a noun 
to avoid repetition.

u]mei'ς ou]c ou{twς e]mavqete to;n Cristovn,
 ei[ ge au]to;n h]kouvsate kai; ἐν au]tw'/ e]didavcqhte, 
You did not so learn Christ,
since you’ve heard him and were taught by him (Eph 4:20-21).

4. Possession. The genitive case of the pronoun denotes ownership.

 ἐν th'/ oi]kiva/ au]tou'
in his house (Mark 2:15)

5. Adverbial. With the sense of "very,ς it strengthens a demonstrative pronoun.

 pepoiqw;ς au]to; tou'to.
Being confident of this very thing (Phil 1:6).

6. Demonstrative. It rarely acts as a demonstrative pronoun.

ἐν au]tw'/ tw'/ kairw'/.
At that time (Luke 13:1).

	i.e., au*tw`/ = e*keivnw/

7. Reflexive. Alongside a personal pronoun, it functions as a reflexive pronoun.

 tou'to pro;ς to; ὑμῶν au]tw'n suvmforon levgw.
I say this for your own profit (1 Cor 7:35).

	i.e., au*tw~n = e&autw~n

VIII. REFLEXIVE PRONOUN

e*mautou` (myself). . . e&autw`n (ourselves)
seautou` (yourself). . . e&autw`n (yourselves)
e&autou` (himself). . . e&autw`n (themselves)

This refers the verb’s action back upon itself.

1. Direct. This indicates that the subject is also the object of the action of the verb.

 e]auto;n e]kevnwsen
He emptied himself (Phil 2:7).

 spouvdason seauto;n dovkimon parasth'sai tw'/ qew'/.
Be eager to make yourself approved to God (2 Tim 2:15).

2. Indirect. The pronoun's force is somewhat weakened, so that it is used to 
highlight the participation of the subject in the verbal action in a roundabout manner, as indirect object, intensifier, etc.

 sunivsthsin th;n e]autou' a]gavphn ei]ς h]ma'ς ὁ qeov"
God demonstrates his own love toward us (Rom 5:8).

 i{na parasthvsh/ au]to;ς e]autw'/ e[ndoxon th;n e]kklhsivan
that he might present to himself the church glorious (Eph 5:27).

3. Possessive Pronoun. This is an emphatic way of denoting ownership.

a]nasta;ς hlqen pro;ς to;n patevra e]autou'.
He arose and went to his own father (Luke 15:20).

 kagw; pavnta pa'sin a]revskw mh; zhtw'n to; e]mautou' suvmforon.
I please all men in all things, not seeking my own profit (1 Cor 10;33).

4. Reciprocal Pronoun. When the reflexive has this function, it stresses the
corporate unity such as that, e.g., of a church or of some group.

 givnesqe ei]ς a]llhvlouς crhstoiv, carizovmenoi e]autoi'".
Be kind to one another, forgiving one another (Eph 4:32).

	i.e., e&autoi~ς = a*llhvloi"

 ]O lovgoς tou' Cristou' ἐνoikeivtw ἐν ὑμῖν plousivw",
 ἐν pavsh/ sofiva/ didavskonteς kai; nouqetou'nteς e]autou;",
 Let the word of Christ dwell in you richly,
with all wisdom teaching and admonishing one another (Col 3:16).

	i.e., e&autouvς = a*llhlouv"

5. Redundant. Occurring with the middle voice, the reflexive is really 
superfluous.

seauto;n parecovmenoς tuvpon kalw'n e[rgwn.
Showing yourself to be a pattern of good works (Titus 2:7).

	i.e., the nuance of "yourselfς can be
	    obtained from the middle ptc.

IX. RECIPROCAL PRONOUN

a*llhvlwn
a*llhvloiV
a*llhvlouV

This denotes a mutual interchange of action between the members of a plural verb. This reciprocal type action is expressed in the NT by the following three means:

1. Reciprocal Pronoun

 a]gapa'te a]llhvlou"
Love one another (John 13:34).

dia; τῆς a]gavphς douleuvete a]llhvloi".
Through love serve one another (Gal 5:13).

 e]sme;n a]llhvlwn mevlh.
We are members of one another (Eph 4:25).

2. Reflexive Pronoun

krivmata e[cete meq᾽ e]autw'n.
You have lawsuits with one another (1 Cor 6:7).

	i.e., e&autw~n = a*llhvlwn

lalou'nteς e]auτοῖς »ἐν¼ yalmoi'ς kai; u{mnoi".
Speaking to one another with psalms (Eph 5:19).

3. Reciprocal Middle Voice

sunebouleuvsanto.
They took counsel with one another (Matt 26:4).

dielogivzonto pro;ς a]llhvlou".
They began to argue with one another (Mark 8:16).

X. NEGATIVE
PRONOUN

ou*deiv", ou*demiva, ou*devn
mhdeiv", mhdemiva, mhdevn
ou*qeiv", ou*qemiva, ou*qevn
mhqeiv", mhqemiva, mhqevn
ei%", miva, e@n
ou* . . . pa~"
ou* pa~"

The negative pronoun presents the negative aspect of the indefinite pronoun, 
and it does this in three ways:

1. Substantively. Not modifying a noun, it functions like a pronoun.

ou]dei;ς e[rcetai pro;ς to;n patevra ei] mh; di᾽ e]mou'.
No one comes to the Father except through me (John 14:6).

kai; cwri;ς au]tou' e]gevneto ou]de; e{n. 
And apart from him, nothing was made (John 1:3).

mhqe;n proslabovmenoi.
Having received nothing (Acts 27:33).

Ou] pa'ς ὁ levgwn moi: kuvrie kuvrie, ei]seleuvsetai ei]ς th;n basileivan tw'n ou]ranw'n.
Not every one saying to me "Lord, Lord,ς will enter the kingdom (Matt 7:21).

2. Ad]ectivally. Modifying a noun, the pronoun functions like an adjective.

ou]dei;ς profhvthς dektovς e]stin ἐν th'/ patrivdi αὐτοῦ 
No prophet is welcome in his home town (Luke 4:24).

3. Adverbially. The pronoun expresses the nuance in a modal dative or accusative.

ἐν ou]deni; ai]scunqhvsomai
In no way will I be ashamed (Phil 1:20).

XI. ALTERNATIVE
PRONOUNS

a*mfovteroi, a, on
e@kasto", h, on,
e@tero", a, on
a᾽llo", h, on
ei%", miva, en
o&, h&, tov
o@", h@, tov
ti", ti

Sometimes called the "distributiveς pronoun, this functions ad]ectivally or substantively and distinguishes or separates one party from another.

1. Substantively. Not modifying a noun, this functions like a pronoun.

 di᾽ au]tou' e[comen th;n prosagwgh;n oi] a]mfovteroi pro;ς to;n patevra.
Through him we both have access to the Father (Eph 2:18).

	i.e., "bothς (a*mfovteroi) = the Christian Jew and Christian Gentile

a]podwvsei e]kavstw/ kata; th;n pra'xin αὐτοῦ 
He will recompense each person according to his deeds (Matt 16:27).

oi] me;n ]Iwavnnhn to;n baptisthvn, a[lloi de; ]Hlivan, e{teroi de; e{na tw'n profhtw'n.
Some say John the Baptist, others Eli]ah, others one of the prophets (Matt 16:14).

do;ς h]mi'n i{na ei|ς sou ἐκ dexiw'n kai; ei|ς ἐξ a]risterw'n kaqivswmen.
Grant us that one may sit at your right and one at your left hand (Mark 10:37).

2. Ad]ectivally. Modifying a noun, the pronoun functions like an adjective.

a]pekatestavqh u]gih;ς w]ς ἡ a[llh.
It was made whole like the other hand (Matt 12:13).

katevneusan τοῖς metovcoiς ἐν tw'/ e]tevrw/ ploivw/:
kai; hlqon kai; e[plhsan a]mfovtera ta; ploi'a
They signaled to their partners in the other boat;
and they came and filled both the boats (Luke 5:7)

XII. CORRELATIVE
PRONOUNS

oi%o", a, on
 o@so", h, on
o&poi~o", a, on
toiovsde, toiavde, toiovnde
tosou~to", tosauvth, tosou~ton
toiou~to", toiauvth, toiou~ton
thlikou~to", thlikou~th, thlikou~to

A correlative pronoun expresses some kind of reciprocal or mutual relation with another part of the sentence; i.e., it indicates that a type of correspondence, directed toward each other, exists between two parts of the same sentence. There are two types of correlative pronouns: relatives and demonstratives, and they function in five ways.

1. Qualitative. This emphasizes the character of someone or something.

 prosdevcesqe au]to;n, kai; tou;ς toiouvtouς ἐνtivmouς e[cete.
Welcome him, and hold such in esteem (Phil 2:29).

	i.e., there is a mutual relation between "himς (au*tovn = Epaphroditus)
	    and "suchς (toiouvtouς = other faithful servants like him)

oi|oς ὁ e]pouravnio", toiou'toi kai; oi] e]pouravnioi
As is the heavenly, such also are the heavenly ones (1 Cor 15:48).

tosauvthn pivstin ἐν tw'/ ]Israh;l eu|ron.
I have not found such great faith in Israel (Matt 8:10).

	i.e., tosauvthn refers back to the soldier's remark,
	   "just speak the word, and it'll be doneς (v.8)

2. Quantitative. This stresses number or amount of something.

o{son au]τοῖς diestevlleto, au]toi; ma'llon perissovteron e]khvrusson.
The more he ordered them, the more widely they proclaimed it (Mark 7:36).

mia'/ w{ra/ h]rhmwvqh ὁ tosou'toς plou'to".
In just one hour, so much wealth was laid waste (Rev 18:17).

3. Degree. The focus here is on the extent of something.

parakalou'nte", kai; tosouvtw/ ma'llon
 o{sw/ blevpete e]ggivzousan th;n ἡμέρᾳn.
Encourage one another, and all the more
as you see the day approaching (Heb 10:25).

 tosouvtw/ kreivttwn genovmenoς tw'n a]ggevlwn
 o{sw/ diaforwvteron par᾽ au]tou;ς keklhronovmhken o[noma.
Having become as much superior to the angels,
as he has inherited a more excellent name than they (Heb 1:4).

	i.e., to the extent that Jesus' name is better than
	the angels' name, to that degree he is better than they

4. Deitic. The use of the pronoun here points something or someone out.

fwnh'ς ἐνecqeivshς au]tw'/ toia'sde ὑπὸ; τῆς megaloprepou'ς dovxh":
 ὁ ui]ovς mou ὁ a]gaphtovς mou ou|toς e]stin ei]ς o}n e]gw; eu]dovkhsa,
Such a statement was directed to him as by the maJestic glory as
"This is my beloved Sonς (2 Pet 1:17).

	i.e., the correlative pronoun is both qualitative and, by 
	    pointing to the following remark, it is also deitic, 

5. Interrogative. This raises a question either directly or indirectly.

eu]xaivmhn pavntaς genevsqai toiouvtouς 
 ὁpoi'oς kai; e]gwv ei]mi.
I pray all men would become such
 as what I am

	i.e., the indirect query lying behind o&poi~oς is, "what kind of man am I?"

PREPOSITIONS

PREPOSITIONS

A preposition is a grammatical chain linking together a noun (pronoun) with some other word in the sentence, thus showing the noun’s relationship to that other word.

I ran into the house.

This part of speech is called “preposition,ς meaning placed before, since most prepositions precede their objects (i.e., the nouns they link to another word). Prepositions help nouns express their case function or strengthen it or even to alter their case function.

o& a*povstoloV didavskei e*n th`/ e*kklhsia`.
The apostle teaches in the church.

i.e., e*n signifies not “toς or “forς but “in”

*Anav

(a). Distributive

 livqinai u]drivai e}x cwrou'sai a]na; metrhta;ς duvo h] trei'".
Six stone waterpots holding each two or three measures (John 2:6).

	(b). Direction

  Hsan ἐν th'/ ὁdw'/ a]nabaivnonteς ei]ς ]Ierosovluma
They were on the road going up to ]erusalem (Mark 10:32).

	(c ) Spatial

 to; a]rnivon to; a]na; mevson tou' qrovnou poimanei' au]tou;"
The lamb shepherds them in the midst of the throne (Rev 7:17).

	(d). Adverbial:

 ei[te glwvssh/ tiς lalei', kata; duvo h] to; plei'ston trei'ς kai; a]na; mevro", 
If anyone speaks in a tongue, let it be two or three at most and in turn (1 Cor 14:27).

2. *Antiv

	(a). Exchange

 ]Arcevlaoς basileuvei τῆς ]Ioudaivaς a]nti; tou' patro;ς au]tou' ]Hrwv/dou 
Archelaus rules Judah in place of his father, Herod (Matt 2:22).

	(b). Equivalence

 ὁfqalmo;n a]nti; ὁfqalmou' kai; ὁdovnta a]nti; ὁdovnto".
An eye for an eye and a tooth for a tooth (Matt 5:38).

	(c).Substitution

 kai; ὁ ui]o;ς tou' a]nqrwvpou ou]k hlqen diakonhqh'nai a]lla; diakonh'sai
 kai; dou'nai th;n yuch;n au]tou' luvtron a]nti; pollw'n.
Even the son of man did not come to be served but to serve
and to give his life as a ransom for many (Mark 10:45).

3. *Apov

	(a). Separation

; o] a]polelumevnhn ἀπὸ a]ndro;ς gamw'n moiceuvei.
He who marries a woman divorced from her husband commits adultery (Luke 16:18).

	(b). Source

 rabbiv, oi[damen o{ti ἀπὸ qeou' e]lhvluqaς didavskalo"· 
Rabbi, we know that you are a teacher come from God (John 3:2).

	(c).Cause

 ὃς dehvseiς prosenevgkaς kai; ei]sakousqei;ς ἀπὸ τῆς eu]labeiva",
Who offered up prayers and was heard because of his godliness (Heb 5:7).

	(d). Partitive

 kai; ta; kunavria e]sqivei ἀπὸ tw'n yicivwn tw'n piptovntwn 
Even dogs eat (some) of the crumbs falling from the table (Matt 15:27).

	(e). Agency

 ἡ gunh; e[fugen ei]ς th;n e[rhmon, o{pou e[cei e]kei' tovpon h]toimasmevnon ἀπὸ tou' qeou'
The woman fled into the desert, where she had a place prepared by God (Rev 12:6).

4. Diav

	(a). Agency – with genitive

 pavnta di᾽ au]tou' e]gevneto
All things were created by him (John 1:3).

	(b). Means – with genitive

 ]En w|/ e[comen th;n a]poluvtrwsin dia; tou' ai{matoς au]tou'
In whom we have redemption through his blood (Eph 1:7).

	(c) Spatial – with genitive

 Cristo;ς paragenovmenoς a]rciereu;ς dia; τῆς meivzonoς skhnh'"
When Christ became high priest he entered through the greater tabernacle (Heb 9:7).

	(d). Temporal – with genitive

 e]gw; kataluvsw to;n nao;n kai; dia; triw'n h]merw'n a[llon oi]kodomhvsw.
I will destroy the Temple and after three days build another one (Mark 14:58).

	(e). Spatial – with accusative

; au]to;ς dihvrceto dia; mevson Samareiva"
He was passing through the midst of Samaria (Luke 17:11).

	(f). Cause – with accusative

 ὁ θεός dia; th;n pollh;n a]gavphn au]tou' h}n h]gavphsen h]ma'",
God, because of his profound love, with which he loved us . . . (Eph 2:4).

5. Ei"

	(a). Spatial
; e]gerqei;ς a]ph'lqen ei]ς to;n oikon αὐτοῦ 
He arose and departed to his house (Matt 9:7).

	(b). Temporal 

dunatovς e]stin th;n paraqhvkhn mou fulavxai ei]ς e]keivnhn th;n ἡμέρᾳn.
He is able to protect what I’ve entrusted to him until that day (2 Tim 1:12).

	(c). Purpose

 to; ai|ma mou τῆς diaqhvkhς to; e]kcunnovmenon ei]ς a[fesin a]martiw'n.
The blood of the new covenant poured out for the forgiveness of sins (Matt 26:28).

	(d). Result
 dwv/h au]τοῖς ὁ θεός metavnoian ei]ς e]pivgnwsin a]lhqeiva"
God will grant them repentance resulting in an acknowledging of truth (2 Tim 2:25).

	(e). Reference

 e]gw; levgw ei]ς Cristo;n kai; ei]ς th;n e]kklhsivan.
I’m speaking about Christ and about the church (Eph 5:32).

	(f). Advantage

 h]kouvsate th;n oi]konomivan τῆς cavritoς tou' qeou' τῆς doqeivshς moi ei]ς ὑμᾶς,
You’ve heard of God’s grace given me for your benefit (Eph 3:2).

	(g). Disadvantage

 ὃς a]n blasfhmhvsh/ ei]ς to; pneu'ma to; a{gion
But whoever blasphemes against the Holy Spirit (Mark 3:29).

	(h). In place of e*n

 o{sa h]kouvsamen genovmena ei]ς Kafarnaou;m poivhson kai; ἐν th'/ patrivdi sou.
What we heard happening in Capernaum, do also in your country (Luke 4:23).

6. *Ek

	(a). Source

ἐκ Nazare;t duvnatai ti a]gaqo;n einai_ 
Can anything good come from Nazareth? (John 1:46).

	(b). Separation

 ou] mh; e]xaleivyw to; o[noma au]tou' ἐκ τῆς bivblou τῆς zwh'ς 
His name will not be blotted out of the book of life (Rev 3:5).

	(c). Temporal

 povsoς crovnoς e]sti;n w]ς tou'to gevgonen au]tw'/_ ὁ de; eipen· ἐκ paidiovqen·
How long has this happened to him? He said, “Since childhoodς (Mark 9:21).

	(d). Cause 

 ]Ihsou'ς kekopiakw;ς ἐκ τῆς ὁdoiporivaς e]kaqevzeto ou{twς ἐπὶ th'/ phgh'/·
Jesus, weary from the trip, was sitting at the well (John 4:2).

	(e). Partitive

 eipan ἐκ tw'n maqhtw'n au]tou' pro;ς a]llhvlou"· 
(Some) of his disciples spoke with one another (John 16:17).

i.e., tineV, “some,ς must be supplied in thought

	(f). Agency

 eu]revqh ἐν gastri; e[cousa ἐκ pneuvmatoς a]givou.
She was found to be pregnant by the Holy Spirit (Matt 1:18).

7. *En

	(a). Spatial

 gunh; h{tiς hn ἐν th'/ povlei a]martwlov"
A certain sinful woman was in the city (Luke 7:37).

	(b). Sphere

 ]Emoi; mh; gevnoito kauca'sqai ei] mh; ἐν tw'/ staurw'/ 
God forbid my re]oicing, except in the cross (Gal 6:14).

	(c). Temporal

 a]nasthvsw au]to;n ἐν th'/ e]scavth/ ἡμέρᾳ/.
I will raise him up on the last day (John 6:44).

	(d). Association

 hlqen kuvrioς ἐν a]givaiς muriavsin au]tou'
The Lord will come with thousands of his saints (Jude 14).

	(e). Cause

; e]dovxazon ἐν e]moi; to;n qeovn.
They were glorifying God on account of me (Gal 1:24).

	(f). Instrumental

 a]poktei'nai ἐν romfaiva/ kai; ἐν limw'/ kai; ἐν qanavtw/ 
to kill with sword and with famine and with death (Rev 6:8).

	(g). Reference

 ἐν w|/ kai; τοῖς ἐν fulakh'/ pneuvmasin poreuqei;ς e]khvruxen,
In regards to which also to the spirits in prison he went and preached (1 Pet 3:19).

	(h). Manner

 ὁ θεός mou plhrwvsei pa'san creivan ὑμῶν ἐν dovxh/ 
My God will gloriously supply all your need (Phil 4:19).

	(i). Thing Possessed

 hn ἐν th'/ sunagwgh'/ au]tw'n a[nqrwpoς ἐν pneuvmati a]kaqavrtw/ 
There was a man in their synagogue with an unclean spirit (Mark 1:23).

	(]). Standard

 ἐν w|/ mevtrw/ metrei'te metrhqhvsetai ὑμῖν kai; prosteqhvsetai u]mi'n.
In proportion to the amount you give, it will be given you in return (Mark 4:24).

	(k). Equivalent for ei*V

 e]xh'lqen ὁ lovgoς ou|toς ἐν o{lh/ th'/ ]Ioudaiva/ peri; au]tou' 
This report about him went out into all Judea (Luke 7:17).

8. *Epiv

	(a). Spatial + genitive

; au]to;ς movnoς ἐπὶ τῆς gh'".
He alone was on land (Mark 6:47).

	(b). Temporal + genitive

 e]p᾽ e]scavtou tw'n h]merw'n touvtwn e]lavlhsen h]mi'n 
In the last of these days he spoke to us (Heb 1:2).

	(c). Cause + genitive

 kathgorivan mh; paradevcou, e]kto;ς ei] mh; ἐπὶ duvo h] triw'n martuvrwn.
Don’t accept an accusation, except on the basis of two or three witnesses (1 Tim 5:19).

	(d). Spatial + dative

 qevlw i{na dw'/ς moi ἐπὶ pivnaki th;n kefalh;n ]Iwavnnou tou' baptistou'.
I want you to give me on a platter the head of John the Baptist (Mark 6:25).

	(e). Temporal + dative 

 ὁ h{lioς mh; e]piduevtw ἐπὶ »tw'/¼ parorgismw'/ ὑμῶν,
Don’t let the sun set on [ = during] your anger (Eph 4:26).

	(f). Cause + dative

 Eu]caristw' tw'/ qew'/ mou ἐπὶ th'/ koinwniva/ ὑμῶν ei]ς to; eu]aggevlion 
I thank my God for your participation in the gospel (Phil 1:3, 5).

	(g). Spatial + accusative

 nukto;ς hlqen pro;ς au]tou;ς peripatw'n ἐπὶ th;n qavlassan.
At night he came to them walking on the sea (Matt 14:25).

	(h). Temporal + accusative

 ἐν tai'ς ἡμέρᾳiς ]Hlivou o{te e]kleivsqh ὁ ou]rano;ς ἐπὶ e[th triva kai; mh'na"
In Eli]ah’s time heaven was shut for three years and six months (Luke 4:25).

9. Katav

	(a). Spatial + genitive

 w{rmhsen ἡ a]gevlh kata; tou' krhmnou' ei]ς th;n qavlassan
The herd rushed down the cliff into the sea (Mark 5:13).

	(b). Opposition + genitive

 ai{tineς strateuvontai kata; τῆς yuch'"·
Which war against the soul (1 Pet 2:11).

	(c). Standard + accusative 

 e]tevlesan pavnta ta; kata; to;n novmon kurivou
They finished all things according to the Law of the Lord (Luke 2:39).

	(d). Temporal + accusative

su; kat᾽ a]rcav", kuvrie, th;n gh'n e]qemelivwsa",
You, O Lord, in the beginning did establish the earth (Heb 1:10).

	(e). Distributive + accusative 

 ei[te glwvssh/ tiς lalei', kata; duvo h] to; plei'ston trei'ς kai; a]na; mevro"
If any speaks in a tongue, it should be by two or three at most (1 Cor 14:27).

	(f). Purpose + accusative

Pau'loς a]povstoloς ]Ihsou' Cristou' kata; pivstin e]klektw'n qeou' 
Paul, an apostle of Jesus Christ for the faith of God’s elect (Tit 1:1).

	(g). Reference + accusative

 peri; tou' ui]ou' au]tou' tou' genomevnou ἐκ spevrmatoς Daui;d kata; savrka,
Concerning his son, born of David’s seed, in regards to the flesh (Rom 1:3).

	(h). Cause + accusative Titus 1:3
 ἐν khruvgmati, o} e]pisteuvqhn e]gw; kat᾽ e]pitagh;n tou' qeou',
I was entrusted with the gospel because of God’s command (Tit 1:3).

10. Metav

	(a). Association + genitive

 divwke dikaiosuvnhn pivstin a]gavphn ei]rhvnhn
 meta; tw'n e]pikaloumevnwn to;n kuvrion ἐκ kaqara'ς kardiva".
Pursue righteousness, faith, love, peace
with those calling on the Lord from a pure heart (2 Tim 2:22).

	(b). Spatial + genitive

 tiv zhtei'te to;n zw'nta meta; tw'n nekrw'n·
Why are you seeking the living among the dead? (Luke 24:5).

	(c). Manner + genitive

 w]ς ἐπὶ lh/sth;n e]xhvlqate meta; macairw'n kai; xuvlwn_
Have you come out with swords and clubs as to a thief? (Luke 22:52).

	(d). Temporal + accusative

 meq᾽ ἡμέρᾳς e}x paralambavnei ὁ ]Ihsou'ς to;n Pevtron ei]ς o[roς u]yhlo;n 
After six days Jesus took Peter to a high mountain (Matt 17:1).

	(e). Spatial + accusative

 meta; de; to; deuvteron katapevtasma skhnh; ἡ legomevnh { Agia ]Agivwn,
And behind the second curtain is the tent called “Holy of Holiesς (Heb 9:3).

11. Parav

	(a). Source + genitive

 ]Egevneto a[nqrwpo", a]pestalmevnoς para; qeou', o[noma au]tw'/ ]Iwavnnh"·
There was a man sent from God, his name was John (John 1:6).

	(b). Agency + genitive

 au{th au]τοῖς ἡ par᾽ e]mou' diaqhvkh,
 This is the covenant with them (made) by me (Rom 11:27).

	(c). Spatial + dative 

 Ei]sthvkeisan para; tw'/ staurw'/ tou' ]Ihsou' 
They stood by the cross of Jesus (John 19:25).

	(d). Sphere + dative

 tou'to cavriς para; qew'/.
This is commendable in the sight of God (1 Pet 2:20).

	(e). Association + dative

 hsan par᾽ h]mi'n e]pta; a]delfoiv·
Seven brothers were with us (Matt 22:25).

(f). Equivalent to dative

 para; a]nqrwvpoiς a]duvnaton, a]ll᾽ ou] para; qew'/· pavnta dunata; para; tw'/ qew'/.
With men it’s impossible, but not with God; all is possible with God (Mark 10:27).

	(g). Spatial + accusative 

 ὁ ]Ihsou'ς e]kavqhto para; th;n qavlassan·
Jesus was sitting along side the sea (Matt 13:1).

	(h). Comparison + accusative 
  ὁfeilevtai e]gevnonto para; tou;ς a]nqrwvpouς tou;ς katoikou'ntaς ]Ierousalhvm_
They were worse culprits than those living in ]erusalem (Luke 13:4).

	(i). Opposition + accusative 

 Parakalw' ; ὑμᾶς skopei'n tou;ς ta;ς dicostasivaς para; th;n didach;n 
I urge you to watch those causing dissensions contrary to docrine (Rom 16:17).

12. Periv

	(a). Reference + genitive

 Peri; de; tw'n pneumatikw'n, a]delfoiv, ou] qevlw ὑμᾶς a]gnoei'n.
Now concerning spiritual gifts, brethren, I don’t want you ignorant (1 Cor 12:1).

	(b). Advantage + gentive

 proseuch; hn e]ktenw'ς ginomevnh ὑπὸ; τῆς e]kklhsivaς pro;ς to;n qeo;n peri; αὐτοῦ 
Fervent prayer was made by the church to God for him (Acts 12:5).

	(c). Spatial + accusative 

 hn ὁ ]Iwavnnhς ἐνdedumevnoς zwvnhn dermativnhn peri; th;n ὁsfu;n au]tou' 
John wore a leather belt around his waist (Mark 1:6).

	(d). Temporal + accusative 

 peri; trivthn w{ran eiden a[llouς e]stw'taς ἐν th'/ a]gora'/ a]rgouv"
About the third hour he saw others standing idle in the fields (Matt 20:3).

	(e). Reference + accusative 

 oi{tineς peri; th;n a]lhvqeian h]stovchsan
Who, in regards to the truth, have gone astray (2 Tim 2:18).

13. Prov

	(a). Spatial 

 fuvlakeς pro; τῆς quvraς e]thvroun th;n fulakhvn.
Sentries in front of the door were guarding the prison (Acts 12:6).

	(b). Temporal

 Spouvdason pro; ceimw'noς e]lqei'n.
Hurry to come to be before winter (2 Tim 4:21).

	(c). Rank

 Pro; pavntwn dev, a]delfoiv mou, mh; ὁmnuvete
Above all, my brethren, don’t swear (James 5:12).

14. ProvV

	(a). Purpose 

 pa'sa grafh; qeovpneustoς kai; w]fevlimoς pro;ς didaskalivan, pro;ς e]legmovn
All scripture is divinely inspired and useful for teaching, for reproof (2 Tim 3:16).

	(b). Spatial 

 e]ggivzontoς ; au]tou' pro;ς th'/ katabavsei tou' o[rouς tw'n e]laiw'n 
He drew near to the slope of the mount of Olives (Luke 19:37).

	(c). Temporal 

 oi|ς ou]de; pro;ς w{ran ei[xamen th'/ ὑπὸtagh'/
To whom we did not yield in submission even for an hour (Gal 2:5).

	(d). Result 

 e[stin a]martiva pro;ς qavnaton· 
There is sin unto [ = resulting in] death (1 John 5:16).

	(e). Opposition

 ou]k e[stin h]mi'n ἡ pavlh pro;ς ai|ma kai; savrka 
Our struggle is not against flesh and blood (Eph 6:12).

	(f). Association 

 kai; ὁ lovgoς hn pro;ς to;n qeovn
And the Word was with God (John 1:1).

	(g). Reference 

 [ Elegen parabolh;n au]τοῖς pro;ς to; dei'n pavntote proseuvcesqai 
He spoke a parable to them regarding the need to always pray (Luke 18:1).

15. Suvn

	(a). Association

tovn a[nqrwpon blevponteς su;n au]τοῖς e]stw'ta to;n teqerapeumevnon 
They saw the man who had been healed standing with them (Acts 4:14).

	(b). Addition

 a]llav kai; su;n pa'sin touvtoiς trivthn tauvthn ἡμέρᾳn
 a[gei a]f᾽ ou| tau'ta e]gevneto.
But besides all these things, it is the third day
since these things happened (Luke 24:21).

	(c). Assistance 
 perissovteron au]tw'n pavntwn e]kopivasa,
 ou]k e]gw; de; a]lla; ἡ cavriς tou' qeou' »h]¼ su;n e]moiv.
I labored more abundantly than them all,
not I but the grace of God which was with me (1 Cor 15:10).

	(d). Equivalent to kaiv

 τοῖς a]givoiς τοῖς ousin ἐν Filivppoiς su;n e]piskovpoiς kai; diakovnoi",
To the saints in Philippi and to the elders and deacons (Phil 1:1).

16. &Upevr

	(a). Advantage + genitive 

ὃς e[dwken e]auto;n u]pe;r ἡμῶν , i{na lutrwvshtai h]ma'ς 
Who gave himself for us, that he might redeem us (Tit 2:14).

	(b). Reference + genitive

 ou|toς e]stin u]pe;r ou| e]gw; eipon
This is the one about whom I spoke (John 1:30).

	(c). Substitution + genitive 

 i{na u]pe;r sou' moi diakonh'/ ἐν τοῖς desmoi'ς 
that he might, in your place, minister to me in my bonds (Philemon 13).

	(d). Spatial + accusative

; pavnta u]pevtaxen ὑπὸ; tou;ς povdaς au]tou' 
kai; au]to;n e[dwken kefalh;n u]pe;r pavnta th'/ e]kklhsiva/,
He subjected all things beneath his feet,
and made him head over all things for the church (Eph 1:22).

	(e).Comparison + accusative 

 Ou]k e[stin maqhth;ς u]pe;r to;n didavskalon ou]de; dou'loς u]pe;r to;n kuvrion αὐτοῦ 
A disciple isn’t above his teacher nor a slave above his master (Matt 10:24).

17. &Upov

	(a). Agency + genitive

'/ to; rhqe;n ὑπὸ; kurivou
That which was spoken by the Lord (Matt 1:22).

	(b). Means + genitive

w{ste to; ploi'on kaluvptesqai ὑπὸ; tw'n kumavtwn
so that the boat was being battered by the waves (Matt 8:24).

	(c). Spatial + accusative 

 ou]de; ga;r o[noma e]stin e{teron ὑπὸ; to;n ou]rano;n
 to; dedomevnon ἐν a]nqrwvpoiς ἐν w|/ dei' swqh'nai h]ma'".
nor is there another name under heaven
given among men by which we must be saved (Acts 4:12).

	(d). Subordination + accusative

 kai; ga;r e]gw; a[nqrwpoς ei]mi ὑπὸ; e]xousivan 
tassovmenoς e[cwn u]p᾽ e]mauto;n stratiwvta"
I am also a man under authority
and have soldiers placed under myself (Luke 7:8).

PERSON

PERSON

This indicates the relation between the verb's subject and the speaker. There are six uses 

1. Regular. The overwhelming ma]ority of usage in the NT falls into this category.

	(a). 1st person – the subject of the verb is also the speaker of the sentence

 levgei au]tw'/ ]Ihsou'": e]gwv ei]mi ἡ ὁdo;".
Jesus said, "I am the wayς (John 14:6).

	(b). 2nd person – the subject of the verb is spoken to or addressed by someone.

Su; oun ἐνdunamou' ἐν th'/ cavriti th'/ ἐν Cristw'/,
You, therefore, be strong in the grace that is in Christ (2 Tim 2:1).

	(c). 3rd person – the subject of the verb is spoken about.

Dhma'ς me e]gkatevlipen.
Demas has forsaken me (2 Tim 4:10).

2. First Person for Third Person.  In this usage, "Iς = "someone, anyone."

ei] e]gw; cavriti metevcw, tiv blasfhmou'mai;
If I partake with thanks, why am I being criticized? (1 Cor 10;30)

	i.e., if anyone partakes gratefully,
          he must not be put down

3. Second Person for Third Person.  In this, "youς = "someone, anyone."

Qevleiς de; gnw'nai, w a[nqrwpe kenev,
 o{ti ἡ pivstiς cwri;ς tw'n e[rgwn a]rghv e]stin_
Are you willing to recognize, O foolish man,
that faith without works is dead? (James 2:20).

	i.e., "are you willingς = is anyone advocating salvation by
	     works willing to acknowledge the following proposition

4. Third Person for First Person. In this rare usage, "heς = "I."

oida to;n toiou'ton a[nqrwpon, o{ti h]rpavgh ei]ς to;n paravdeison.
I know such a man that he was caught up into paradise (2 Cor 12:3-4).

	i.e., I was caught up

5. Editorial First Person Plural.  In this usage, "weς = "I."

e]lavbomen cavrin kai; a]postolh;n.
We have received grace and apostleship (Rom 1:5).

	i.e., Paul received apostleship, not he and the Romans

h]qelhvsamen e]lqei'n pro;ς ὑμᾶς, e]gw; me;n Pau'lo".
We wanted to visit you, I Paul (1 Thess 2:18).

6. Inclusive First Person Plural.  In this, "weς = the author and his readers.

 polla; ptaivomen a{pante".
We all stumble in many ways (James 3:2).

7. Exclusive First Person Plural.  In this, "weς = the author and his co-writers or associates.

Pau'loς kai; Silouano;ς kai; Timovqeoς th'/ e]kklhsiva/ Qessalonikevwn.
 Eu]caristou'men tw'/ qew'/ pavntote peri; pavntwn ὑμῶν.
Paul and Silvanus and Timothy to the church of the Thessalonians.
We thank God always for all of you (1 Thess 1:1-2).

 h]mei'ς mwroi; dia; Cristovn.
We are fools for Christ's sake (1 Cor 4:10).

	i.e., "weς = we the apostles

NUMBER

NUMBER

This indicates whether a word refers to one or more than one.

I. NUMBER IN VERBS

1. Regular. 

	(a). A singular verb means the subject is a party of one.

au]tovς e]stin ἡ kefalh; tou' swvmatoς τῆς e]kklhsiva".
He is the head of the body, the church (Col 1:18).

	(b). A plural verb means the subject is composed of two or more persons or things

 u]mei'ς ἐκ tou' qeou' e]ste tekniva.
You are children of God (1 John 4:4).

2. Neuter Plural Subject + Singular Verb. Usually a neuter plural subject that has a personal or collective meaning has a plural verb (James 2:19). But when the neuter plural subject refers to impersonal things (John 9:3), the singular verb views this subject as a mass.
kai; ta; daimovnia pisteuvousin kai; frivssousin.
Even the demons believe and tremble (James 2:19).

i{na fanerwqh'/ ta; e[rga tou' qeou' ἐν au]tw'/.
that the works of God may be manifest in him (John 9:3).

3. Multiple Subject + Singular Verb ("Pindaric"). Multiple subjects in the singular are joined by a conjunction usually take a plural verb (Acts 15:35). But when emphasis falls on one of these multiple subjects, the verb is singular. 

 e]klhvqh de; kai; ὁ ]Ihsou'ς kai; oi] maqhtai; au]tou' ei]ς to;n gavmon.
And also Jesus and his disciples were invited to the wedding (John 2:2).

4. Indefinite Plural. This uses the third person plural to stand for no one in particular, but rather just for the general "someoneς (ti").

mhvti sullevgousin ἀπὸ a]kanqw'n stafula;"_
They do not gather grapes from thorn bushes, do they? (Matt 7:16).

	i.e., "no oneς gathers grapes from thorn bushes

II. NUMBER IN SUBSTANTIVES

The following usages depart from the "regularς use of number in the NT.

1. Abstract Nouns. Nouns that are less concrete and literal, dealing more with a quality, are sometimes put into the plural.

h[ggiken ga;r ἡ basileiva tw'n ou]ranw'n.
The kingdom of heaven is near (Matt 3:2).

 ]Adelfoiv mou, mh; ἐν proswpolhmyivaiς e[cete th;n pivstin tou' kurivou.
My brethren, don't maintain faith in the Lord, with a spirit of partiality (James 2:1).

2. Collective Singular. A singular noun that is viewed as composed of numerous elements may appear in the singular (John 6:2) or in the plural (Matt 21:8), or both (Mark 3:32).
 h]kolouvqei de; au]tw'/ o[cloς poluv".
A large crowd was following (John 6:2).

 ὁ o[cloς e[strwsan e]autw'n ta; i]mavtia ἐν th'/ ὁdw'/.
The crowd spread their own garments in the road (Matt 21:8).

e]kavqhto peri; au]to;n o[clo", kai; levgousin au]tw'/.
A crowd was sitting around him, and they spoke to him (Mark 3:32).

	i.e., the "crowdς (o᾽clo") is singular and its first 
	    verb (e*kavqhto) is also singular, but its second
 	    verb (levgousi) is plural

3. Generic Singular. A singular noun, though representing not one person or one object, but numerous members within a particular class, takes a singular verb.

ei] ὁ divkaioς movliς swv/zetai,
 ὁ a]sebh;ς kai; a]martwlo;ς pou' fanei'tai_
If the righteous is barely saved,
where will the ungodly and sinner appear? (1 Pet 4:18).

	i.e., o& divkaioς refers not to one righteous person,
	    but to many such individuals

4. Distributive Singular. A singular noun is understood to be applied to each member of a plural subject.
 oi] maqhtai; e[pesan ἐπὶ provswpon au]tw'n.
The disciples fell on their face (Matt 17:6).

	i.e., each disciple fell on his own face

5. Qualitative Singular. A neuter singular emphasizes the character or a quality of a person (thing) or a group.

 hlqen ὁ ui]o;ς tou' a]nqrwvpou zhth'sai kai; sw'sai to; a]polwlov".
The Son of man came to seek and save the lost (Luke 19:10).

	i.e., this neuter ptc. stresses the lost
	    condition of the unsaved

6. Heterosis. A singular is used for a plural, or a plural is used for a singular.

 e]fanevrwse kairoi'ς i]divoiς to;n lovgon αὐτοῦ 
He made known his Word in his own time (Titus 1:3).

7. Categorical Plural. A generalized plural ("they") stands for just one person.

teqnhvkasin oi] zhtou'nteς th;n yuch;n tou' paidivou.
They who were seeking the child's life are dead (Matt 2:20).

	i.e., "theyς = Herod

VOICE

VOICE

Voice indicates the relation between the verb’s subject and action.

(a). Active – the subject produces the verb’s action.

The boy hits the girl.

o& a*povstoloV didavskei thVn e*kklhsivan.
The apostle is teaching the church.

(b). Passive – the subject receives the verb’s action.

The boy is being hit by the girl.

h& e*kklhsiva didavsketai.
The church is being taught.

(c). Middle – the subject is both producing and, in some way, participating in the
    verb’s action, either directly or indirectly.

The boy hits himself.

o& ponhroVV a*povstoloV doxavzetai.
The evil apostle glorifies himself.

I. ACTIVE VOICE

1. Simple Active. This describes the subject as producing the action expressed by the verb.
 ou{twς ga;r h]gavphsen ὁ θεός to;n kovsmon
For God so loved the world (John 3:16).

2. Causative (Ergative) Active. This pictures the subject as making someone (something) else to produce the verb’s action, the subject being only indirectly involved in the action.
 brevcei ἐπὶ dikaivouς kai; a]divkou".
He makes it rain upon the just and unjust (Matt 5:45).

 e[laben ὁ Pila'toς to;n ]Ihsou'n kai; e]mastivgwsen.
Pilate took Jesus and had him beaten (John 19:1

 ὁ θεός h]uvxanen.
God was making (it) grow (1 Cor 3:6).

perievtemen au]to;n.
He had him circumcised (Acts 16:3).

3. Stative Active. The subject exists in the state indicated by the verb. This includes both equative verbs and verbs that are translated with an adjective in the predicate (e.g., ploutevw, I am rich).
 ὁ θεός fw'ς e]stin 
God is light (1 John 1:5).

 ]H a]gavph makroqumei', crhsteuvetai ἡ a]gavph
Love is patient, love is kind (1 Cor 13:4).

hte tw'/ kairw'/ e]keivnw/ cwri;ς Cristou'.
You were at that time without Christ (Eph 2:12).

4. Reflexive Active. The subject acts upon itself by producing the verb’s action and, by having a reflexive pronoun, it also receives this action as a direct object.

 e]auto;n e]kevnwsen 
He emptied himself (Phil 2:7).

 ]Eautou;ς peiravzete, . . . e]autou;ς dokimavzete.
Test yourselves, . . . examine yourselves (2 Cor 13:5).

II. MIDDLE VOICE

1. Direct (Reflexive) Middle. This describes the subject as both producing and receiving the verb’s action.
a]phvgxato.
He hanged himself (Matt 27:5).

 fulavssesqe ἀπὸ pavshς pleonexiva"
Guard yourselves from every kind of greed (Luke 12:15).

ἐνduvsasqe th;n panoplivan tou' qeou'.
Dress yourselves with the whole armor of God (Eph 6:11).

h{ghmai e]mauto;n makavrion ἐπὶ sou' mevllwn shvmeron a]pologei'sqai.
I consider myself fortunate to defend myself before you today (Acts 26:2).

 i]dou'sa to;n Pevtron qermainovmenon.
She saw Peter warming himself (Mark 14:67).

2. Indirect (Intensive, Benefactive) Middle. This describes the subject as producing the verb’s action, and in some way, participating in it. The indirect middle provides for the subject sharing in the action in four ways:

	(a). "By Oneself.ς This aspect of the indirect middle stresses that the subject
	    alone—he rather than anyone else—produces the verb's action.

o{pwς e]xevlhtai h]ma'"
that he himself might rescue us (Gal 1:4).

	i.e., only Jesus rescues us from sin, not Jesus and the Law

ai]wnivan luvtrwsin eu]ravmeno".
Having by himself secured eternal redemption (Heb 9:12).

	i.e., Jesus by himself, and not animal sacrifices, redeemed us

kaqarismo;n tw'n a]martiw'n poihsavmeno".
Having himself made purification of our sins (Heb 1:3).

	i.e., Jesus alone, and none of the OT prophets
	   mentioned in the context, purified our sins

	(b). "For Oneself.ς This aspect of the indirect middle emphasizes the subject
	    acting in his own interest or for his own benefit.

 ta;ς prwtoklisivaς e]xelevgonto
They were picking out the best seats for themselves (Luke 14:7).

 ἐνosfivsato ἀπὸ τῆς timh'"
He kept back some of the profit for himself (Acts 5:2).

e]xelevxato h]ma'".
He chose us for himself (Eph 1:4).

to;n kairo;n e]xagorazovmenoi.
Seizing the opportunity for your own advantage (Col 4:5).

	(c). "To Oneself.ς This aspect of the indirect middle signifies the action to 	
           be directed in some way "toς the subject.

 proskalesavmenoς tou;ς dwvdeka maqhta;ς αὐτοῦ 
Summoning his twelve disciples to himself (Matt 10:1).

proslabovmenoς au]to;n ὁ Pevtroς h[rxato e]pitima'n au]tw'/.
Peter, taking him aside to himself, began to rebuke him (Matt 16:22).

	(d). "From Oneself.ς This aspect of the indirect middle expresses the notion
	    of removal from the subject, though the idea of "from oneselfς isn't rendered.

a]poqevmenoi to; yeu'doς lalei'te a]lhvqeian
Laying aside lying from yourselves speak truth (Eph 4:25).

mh; paraithvshsqe to;n lalou'nta.
Do not reject from yourselves him who speaks (Heb 12:25).

a]pwqei'sqe au]to;n.
You repudiate it from yourselves (Acts 13:46).

3. Permissive Middle. This describes the subject as allowing something to be done to it or as submitting to, and being affected by, the verb’s action.

 dia; tiv ou]ci; ma'llon a]dikei'sqe_ 
Why not rather let yourselves be wronged? (1 Cor 6:7).

 ]O nikw'n peribalei'tai ἐν i]mativoiς leukoi'ς 
He who overcomes will be clothed with white clothes (Rev 3:5).

	i.e., note that the verb is not passive in 
         form though it is rendered passively

 ei] ou] katakaluvptetai gunhv, kai; keiravsqw: 
If a woman is not covered, then let her be shaved (1 Cor 11:6).

4. Causative. The subject becomes the recipient of the verb's action by "causingς or having someone else perform that action upon him.

bavptisai kai; a]povlousai ta;ς ἁμαρτίας sou 
Get yourself baptized and get your sins washed away (Acts 22:16).

	i.e., have someone baptize you and
	    have the Lord remove your sins

ou|toi a]nagkavzousin ὑμᾶς peritevmnesqai.
These try and compel you to get circumcised (Gal 6:12).

	i.e., to have you get some-
	    one to circumcise you

[ Ofelon kai; a]pokovyontai oi] a]nastatou'nteς ὑμᾶς.
I wish those disturbing you would actually have themselves castrated (Gal 5:12).

5. Reciprocal. This indicates reciprocal action or interchange of activity among the acting agents—that is, among the members that make up the subject of a plural verb.

sunebouleuvsanto 
They plotted together (Matt 26:4).

 sunetevqeinto oi] ]Ioudai'oi.
The Jews had agreed with one one another (John 9:22).

 Tolma'/ tiς ὑμῶν pro;ς to;n e{teron krivnesqai
Does any of you dare take legal action one against the other? (1 Cor 6:1).

	6. Redundant. Both the middle voice and the reflexive (or, reciprocal) pronoun occur together, attempting to bring out more clearly the middle's reflexive force.

seauto;n parecovmenoς tuvpon kalw'n e[rgwn.
Showing yourself a pattern of good works (Titus 2:7).

	i.e., the ptc. alone = "showing yourself"

 ]Emavconto pro;ς a]llhvlouς oi] ]Ioudai'oi.
The Jews began arguing with one another (John 6:52).

 oi] kalw'ς diakonhvsanteς baqmo;n e]auτοῖς kalo;n peripoiou'ntai.
Those who served well obtain for themselves a good standing (1 Tim 3:13).

7. Deponent (Dynamic) Middle. This is a wolf in sheep’s clothing in that some verbs are middle in form (spelling) but active in meaning.

 e[rcesqe kai; o[yesqe.
Come and you will see (John 1:39).

Kai; ὁ lovgoς sa;rx e]gevneto
And the Word became flesh (John 1:14).

III. PASSIVE VOICE

1. Simple Passive. This depicts the subject as the recipient of the verb’s action.

 pa'ς oikoς kataskeuavzetai ὑπὸv tino"
Every house is built by someone (Heb 3:4).

 o{soi pneuvmati qeou' a[gontai
As many as are being led by God’s Spirit (Rom 8:14).

2. Impersonal Passive. The verb is put in the passive voice in an attempt to make the subject involved in the verb’s action as producing it.

 kardiva/ ga;r pisteuvetai ei]ς dikaiosuvnhn, 
stovmati de; ὁmologei'tai ei]ς swthrivan.
With the heart one believes unto righteousness,
and with the mouth he confesses unto salvation (Rom 10:10).

	Lit., with the heart it is believed ,
	    and with the mouth it is confessed

3. Deponent Passive. This, too, is a wolf in sheep’s clothing: some verb’s are passive in form but active in meaning.

 e]fobhvqhsan fovbon mevgan.
They feared greatly (Luke 2:9).

 ou] mhv se a]parnhvsomai. 
I will never deny you (Mark 14:31).

 a]pekrivqhsan 
They answered (Matt 25:9).

MOOD

This tells how real a verb’s action is.

There are four moods in Greek:

(a). Indicative: reality

(b). Subjunctive: probability

(c). Optative: possibility

(d). Imperative: intention

INDICATIVE
MOOD

(Reality)

1. Declarative Indicative. While not guaranteeing the truthfulness of the statement, this makes a straightforward statement and expresses it as fact. Whether the speaker is correct, is in error, or is lying, in any case the statement is presented from his point of view as true.

 ]O θεός a]gavph e]stivn
God is love (1 John 4:16).

 h]rnhvsato meta; o{rkou o{ti ou]k oida to;n a[nqrwpon.
He denied it with an oath, “I know not the manς (Matt 26:72).

 e]divdaskon o{ti,
 e]a;n mh; peritmhqh'te, ou] duvnasqe swqh'nai.
They were teaching that
unless you are circumcised, you can’t be saved (Acts 15:1).

2. Interrogative Indicative. With or without interrogative pronouns and adverbs, this asks a simple question—direct or indirect. Reality is implied in a fact inquired about when the indicative is used in asking a question; the interrogative indicative assumes there is an actual fact which may be stated in answer to a question.

 pisteuveiς tou'to_ 
levgei au]tw'/· nai; kuvrie, e]gw; pepivsteuka 
Do you believe this?
She replied, “Yes, Lord; I have believedς (John 11:26-27).

 e]phrwvthsen ei] ὁ a[nqrwpoς Galilai'oς ἐστιν
He asked whether the man was Galilean (Luke 23:6).

3. Conditional Indicative. This is the use of the indicative in the protasis of first and second class conditional sentences. First class condition indicates the assumption of reality for the sake of argument, while the second class condition indicates the assumption of unreality for the sake of argument.

 ei] Cristo;ς ou]k e]ghvgertai,
 keno;n a[ra to; khvrugma ἡμῶν ,
If Christ has not been raised,
then our preaching is empty (1 Cor 15:14).

ei] ga;r e[gnwsan,
 ou]k a]n to;n kuvrion τῆς dovxhς e]stauvrwsan.
If they had known,
they would not have crucified the Lord of glory (1 Cor 2:8).

4. Potential Indicative. Coming from either a᾽n, the nature of the verbal idea, or from the context, contingency accompanies this indicative. This often occurs with verbs of obligation, wish, or desire; the idea of some of these verbs will be completed by an infinitive.

 e]gw; ga;r w[feilon u]f᾽ ὑμῶν sunivstasqai· 
I ought to be commended by you (2 Cor 12:11).

 [ Ofelon kai; a]pokovyontai oi] a]nastatou'nteς ὑμᾶς.
Would that they would castrate themselves (Gal 5:12).

 a]poleluvsqai e]duvnato ὁ a[nqrwpoς ou|to"
 ei] mh; e]pekevklhto Kaivsara.
This man could have been released,
had he not appealed to Caesar (Acts 26:32).

5. Cohortative (Volitive) Indicative. The future indicative can express an emphatic command.
 ou] foneuvsei"
You shall not commit murder (Matt 19:18).

 a{gioi e[sesqe, 
o{ti e]gw; a{gioς ei]mi
You shall be holy,
because I am holy (1 Pet 1:16).

 a]gaphvseiς to;n plhsivon sou w]ς seautovn
You shall love your neighbor (James 2:8).

SUBJUNCTIVE MOOD

(Probability)

1. Hortatory (Volitive). The first person plural exhorts others to join the speaker in an action or condition.

 levgei τοῖς maqhtai'"· a[gwmen ei]ς th;n ]Ioudaivan pavlin.
He said to his disciples, “Let us go again to Judea (John 11:7).

 kratw'men τῆς ὁmologiva".
Let’s hold fast our profession (Heb 4:14).

2. Deliberative. This asks either a real or unreal question.

	(a). Contemplative (Dubitative). This reflects uncertainty of mind and asks a real 
         question seeking information.

tiv ai]thvswmai_ 
What shall I ask? (Mark 6:24).

 e[xestin dou'nai kh'nson Kaivsari h] ou[_
 dw'men h] mh; dw'men_
Is it lawful to pay tax to Caesar or not?
Shall we pay or shall we not? (Mark 12:14).

	(b). Rhetorical. This expresses an unreal question to either emphatically assert 
          something or to raise an issue for discussion.

 e]pimevnwmen th'/ a]martiva/;
Shall we continue in sin? (Rom 6:1).

 ὁ θεός ou] mh; poihvsh/ th;n e]kdivkhsin tw'n e]klektw'n au]tou';
Will not God execute justice for his elect? (Luke 18:7).

3. Emphatic Negation. The double negative ou* mhv + subjunctive places special stress on the negative proposition.

 kagw; divdwmi au]τοῖς zwh;n ai]wvnion kai; ou] mh; a]povlwntai
I give them eternal life, and they will in no way perish (John 10:28).

 to;n e]rcovmenon pro;ς e]me; ou] mh; e]kbavlw e[xw,
Him who comes to me I will in no case cast out (John 6:37).

4. Prohibitive. Mhv + the aorist subjunctive express a negative command prohibiting the commencement of an act.
 mh; merimnhvshte ei]ς th;n au[rion.
Don’t worry about tomorrow (Matt 6:34).

 mh; fobou', a]lla; lavlei kai; mh; siwphvsh/",
Stop fearing, but speak and do not be silent (Acts 18:9).

5. Conditional. *Eavn(per) + the subjunctive introduce a third class conditional clause (protasis), the fulfillment of which is assumed to secure the realization of the accompanying conclusion (apodosis).

 kai; tou'to poihvsomen, e]avnper e]pitrevph/ ὁ qeov".
And we will do this, if God permits (Heb 6:3).

 e]a;n ta;ς ἐνtolavς mou thrhvshte, menei'te ἐν th'/ a]gavph/ mou
If you obey my commands, you will remain in my love (John 15:10).

6. Final (Telic). This indicates the purpose of the main verb, on which the subjunctive depends.

	(a). Positive purpose is expressed by i@na or o@pwV + subjunctive

e]gw; hlqon i{na zwh;n e[cwsin kai; perisso;n e[cwsin.
I came, that they might have life and have it abundantly (John 10;10).

 e]pa;n eu{rhte, a]paggeivlate moi, o{pwς kagw; e]lqw;n proskunhvsw au]tw'/.
When you find him, tell me, that I, too, may worship him (Matt 2:8).

	(b). Negative purpose is expressed by i@na mhv or o@pwV mhv or mhvpote or mhv pw`V 
         or by i@na + a negative pronoun + subjunctive.

 Mh; krivnete, i{na mh; kriqh'te·
Judge not, so you won’t be Judged (Matt 7:1).

 kekrivkei ὁ Pau'loς parapleu'sai th;n [ Efeson,
 o{pwς mh; gevnhtai au]tw'/ cronotribh'sai ἐν th'/ ]Asiva/·
Paul had decided to sail past Ephesus,
so he would not have to spend time in Asia (Acts 20:16).

 katartivzete to;n toiou'ton . . . , skopw'n seauto;n mh; kai; su; peirasqh'/".
Restore such a one, . . . watching yourself, lest you, too, be tempted (Gal 6:1).

7. Consecutive (Ecbatic).  @Ina + the subjunctive denotes the result or consequence of the verb to which they are related.

 rabbiv, tivς h{marten, . . . i{na tuflo;ς gennhqh'/_
Rabbi, who sinned, . . . so that he was born blind? (John 9:2).

 tau'ta a]llhvloiς a]ntivkeitai, i{na mh; a} e]a;n qevlhte tau'ta poih'te.
These are contrary to one another, so you cannot do whatever you please (Gal 5:17).

8. Temporal. Certain adverbs (h&vnivka, o&savkiV, w&V), conjunctions (e@wV, mevcriV ou%, a᾽criV ou%, o@tan, e*pavn), and prepositions (privn, a*f’ ou%) + subjunctive form a temporal or time clause, expressing a future contingency from the perspective of the time of the main verb. 
 e]kei' mevnete ἕως a]n e]xevlqhte e]kei'qen.
Stay there until you depart from there (Mark 6:10).

 tou'to poiei'te, ὁsavkiς e]a;n pivnhte, ei]ς th;n e]mh;n a]navmnhsin.
Do this, as oft as you drink it, in remembrance of me (1 Cor 11:25).

9.Local. The adverbs o@pou or ou% +(e*)a᾽n (“wherever”) + subjunctive form an indefinite local clause denoting place.
 a]kolouqhvsw soi o{pou e]a;n a]pevrch/.
I will follow you, wherever you go (Luke 9:57).

pro;ς ὑμᾶς paramenw', i{na u]mei'ς me propevmyhte
 ou| e]a;n poreuvwmai.
I will stay with you, that you may send me on my journey
wherever I may go (1 Cor 16:6).

10. Concessive. EaVn kaiv or kaiV eavn or ka᾽n + the subjunctive introduce a concessive clause.
 ὁ pisteuvwn ei]ς e]me; ka;n a]poqavnh/ zhvsetai,
He who believes in me, though he die, shall live (John 11:25).

e]a;n kai; prolhmfqh'/ a[nqrwpoς e[n tini paraptwvmati,
 katartivzete to;n toiou'ton 
Even though a man be overtaken by some transgression,
restore such a one (Gal 6:1).

 kai; e]a;n h]mei'ς h] a[ggeloς ἐξ ou]ranou' eu]aggelivzhtai
 »u]mi'n¼ par᾽ o} eu]hggelisavmeqa u]mi'n, a]navqema e[stw.
Even if we or an angel from heaven should preach contrary to the gospel,
let him be accursed (Gal 1:8).

11. Indefinite Relative. A relative pronoun + (e*)a᾽n + subjunctive is used to express an indefinite relative clause; i.e., a clause which does not refer to a specific antecedent.

 o{stiς a]n poihvsh/ to; qevlhma tou' patrovς mou a]delfo;ς e]stivn.
Whoever does my Father’s will is my brother (Matt 12:50).

 o{ ti e]a;n poih'te ἐν lovgw/ h] ἐν e[rgw/, pavnta ἐν ὁnovmati kurivou 
Whatever you may do in word or deed, do all in the Lord’s name (Col 3:17).

 ὃς a]n pivh/ ἐκ tou' u{datoς ou| e]gw; dwvsw au]tw'/, ou] mh; diyhvsei, 
Whoever drinks of the water, which I will give him shall never thirst (John 4:14).

12. Indirect Question (Oblique). This use of the subjunctive occurs in an indirect question.
ou]k e[cousin tiv favgwsin·
They don’t have (lit., what?) anything to eat (Matt 15:32).

	i.e., the direct question lying behind this is:
          “what might they eat?”

 ὁ de; ui]o;ς tou' a]nqrwvpou ou]k e[cei pou' th;n kefalh;n klivnh/.
The son of man has no place where he may lay his head (Luke 9:58).

	i.e., the direct question lying behind this is
          “where may he lay his head?”

 ὑπὸdeivxw de; ὑμῖν tivna fobhqh'te
I will show you whom you should fear (Luke 12:5).

	i.e., the direct question lying behind this is:
          “whom should you fear?”

13.Oratio Variata. As a stylistic variation for emphasis, i@na + subjunctive are employed to express a thought n a manner grammatically different from the construction which would ordinarily be used.

 e{kastoς th;n e]autou' gunai'ka ou{twς a]gapavtw w]ς e]autovn,
 ἡ de; gunh; i{na fobh'tai to;n a[ndra.
Each one must love his own wife as himself,
and the wife must respect her husband (Eph 5:33).

	i.e., since the first clause uses the imperative a*gapavtw,
	    one naturally expects the imperative fobeivtw in the 
	    last clause, but i@na fobh`tai stands in place of it

 i{na parasthvsh/ au]to;ς e]autw'/ e[ndoxon th;n e]kklhsivan, 
mh; e[cousan spivlon h] rutivda, a]ll᾽ i{na h/ a]giva kai; a[mwmo".
That he might present to himself the church glorious,
not having spot or wrinkle, but that she may be holy and blameless (Eph 5:27).

	i.e., because of the preceding mhV e᾽cousan spivlon, 
	    one naturally expects to read a*ll’ ou^san a@gia,
	    but this same thought is expressed instead by the
	    i@na h^/ a@gia.

14. Substantival. A number of conjunctions (viz., i@na or o@pwV or mhv or mhv pwV or mhvpote + subjunctive) introduce a clause that has the normal noun functions of subject, predicate nominative, apposition, and direct object.

	(a). Subject.

 zhtei'tai ἐν τοῖς oi]konovmoi", i{na pistovς tiς eu]reqh'/.
That a man be found faithful is sought in stewards (1 Cor 4:2).

 ou]k e[stin qevlhma e[mprosqen tou' patro;ς ὑμῶν
 i{na a]povlhtai e}n tw'n mikrw'n touvtwn.
That one of these little should perish
is not the will of your Father (Matt 18:14).

	(b). Predicate Nominative.

 e]mo;n brw'ma e]stin i{na poihvsw to; qevlhma tou' pevmyantoς me
My food is that I may do the will of him who sent me (John 4:34).

 e[stin sunhvqeia ὑμῖν i{na e{na a]poluvsw ὑμῖν ἐν tw'/ pavsca·
Your custom is that I release a prisoner to you at Passover (John 18:39).

	(c). Apposition (Definitive, Epexegetical, Complimentary).

 au{th e]stin ἡ ai]wvnioς zwh; i{na ginwvskwsin se; 
This is eternal life, that they may know you (John 17:3).

 ἐν touvtw/ e]doxavsqh ὁ pathvr mou, i{na karpo;n polu;n fevrhte 
In this is my Father glorified: that you bear much fruit (John 15:8).

 meivzona tauvthς a]gavphn ou]dei;ς e[cei,
 i{na tiς th;n yuch;n au]tou' qh'/ u]pe;r tw'n fivlwn αὐτοῦ 
No one has greater love than this,
that one lay down his life for his friends (John 15:13).

 ἡ povliς ou] creivan e[cei tou' h]livou ou]de; τῆς selhvnh"
 i{na faivnwsin au]th'/
The city has no need of the sun or moon,
that they should shine on it (Rev 21:23).

 ei[pate ]Arcivppw/· Blevpe th;n diakonivan/,
 i{na au]th;n plhroi'".
Tell Archipus, “Take heed to your ministry,
that you finish itς (Col 4:17).

 sunetevqeinto oi] ]Ioudai'oi
 i{na 
e]avn tiς au]to;n ὁmologhvsh/ cristovn, 
a]posunavgwgoς gevnhtai.
The Jews had taken counsel with one another,
to the effect that,
if any should confess him to be Messiah,
he would be ex-communicated (John 9:22).

 dexia;ς e[dwkan e]moi; kai; Barnaba'/ koinwniva", 
i{na h]mei'ς ei]ς ta; e[qnh, au]toi; de; ei]ς th;n peritomhvn·
They gave to us the right hand of fellowship,
i.e., it was agreed that we would go to the Gentiles and they to the Jews (Gal 2:9).

 kuvrie, ou]k ei]mi; i]kano;ς i{na mou ὑπὸ; th;n stevghn ei]sevlqh/"
Lord, I’m not worthy that you should come under my roof (Matt 8:8).

 ἐν touvtw/ ginwvskomen o{ti e]gnwvkamen au]tovn,
 e]a;n ta;ς ἐνtola;ς au]tou' thrw'men.
By this we know that we know him:
if we obey his commandments (1 John 2:3).

	(d). Direct Object.

 au]to;n parekavlesan o{pwς metabh'/ ἀπὸ tw'n ὁrivwn au]tw'n.
They asked him to leave their region (Matt 8:34).

 ou] pauovmeqa u]pe;r ὑμῶν proseucovmenoi
 i{na plhrwqh'te th;n e]pivgnwsin tou' qelhvmatoς au]tou' 
We have not ceased praying
that you would be filled with a knowledge of his will (Col 1:9).

 qevlw
 i{na e]xauτῆς dw'/ς moi ἐπὶ pivnaki th;n kefalh;n ]Iwavnnou tou' baptistou'.
I want
that you give me on a platter the head of John the Baptist (Mark 6:25).
IMPERATIVE MOOD (Intention)

In the NT, the imperative is the most common way to express a command.

2. The imperative mood occurs in three tenses:

	(a). present – this expresses continuous action as an ongoing process.

 Oi] a[ndre", a]gapa'te ta;ς gunai'ka"
Husbands, keep on loving your wives (Eph 5:25).

	(b). aorist – this usually views the action as a whole, in its entirety.

 khvruxon to;n lovgon
Preach the word (2 Tim 4:2).

	(c). perfect (rarely) – this calls for action to occur, with results that are to continue

 e]petivmhsen tw'/ a]nevmw/ kai; eipen th'/ qalavssh/·
 siwvpa, pefivmwso. 
He rebuked the wind and said to the sea,
“Silence! Be quiet! (Mark 4:39).

	i.e., get quiet and remain that way

3. Sometimes the aorist imperative is ingressive; this conveys a sense of urgency and calls for immediate action.

 kai; a]rxavmenoς katapontivzesqai e[kraxen levgwn· 
kuvrie, sw'son me.
And beginning to sink he cried out,
“Lord, save me!” (Matt 14:30).

 a]nalavbete th;n panoplivan tou' qeou', 
i{na dunhqh'te a]ntisth'nai ἐν th'/ ἡμέρᾳ/ th'/ ponhra'/ 
Right now! Take up the whole armor of God,
that you might be able to withstand in the evil day (Eph 6:13).

4. Sometimes the present imperative denotes action not now in progress, but is to start:

 eiden Leui;n kai; levgei au]tw'/· a]kolouvqei moi. ;a]nasta;ς h]kolouvqhsen au]tw'/.
He saw Levi and said to him, “Follow me.ς He arose and followed him (Mark 2:14).
5. Sometimes the present imperative refers to action that is already in progress, and that is to continue.
parakalei'te a]llhvlouς kai; oi]kodomei'te ei|ς to;n e{na,
 kaqw;ς kai; poiei'te.
Encourage and edify each one the other,
just as you are [already] doing (1 Thess 5:11).

6. Note the difference in kinds of action when the aorist and present imperatives are put side by side:
 eipen ὁ a[ggeloς pro;ς au]tovn 
peribalou' to; i]mavtion sou kai; a]kolouvqei moi.
The angel said to him,
“Put on your clothes and follow me (Acts 12:8).

7. The imperative mood is used in the following ways:

	(a). Command (Cohortative). This expresses a positive command.

 ἐν panti; eu]caristei'te
In everything give thanks (1 Thess 5:18).

 ei[ tiς qevlei ὁpivsw mou e]lqei'n,
 a]parnhsavsqw e]auto;n
 kai; a]ravtw to;n stauro;n au]tou' kai; a]kolouqeivtw moi.
If anyone wants to come after me,
he must deny himself
 and take up his cross and follow me (Matt 16:24).

 Su; oun, tevknon mou, ἐνdunamou' ἐν th'/ cavriti th'/ ἐν Cristw'/.
You, then, my child, be strong in the grace that is in Christ (2 Tim 2:1).

	(b). Prohibition. Some form of mhv + the present active imperative expresses a negative command, usually demanding action already in progress to cease.

 mhkevti a]mavrtane.
Sin no more (John 5:14).

 a[fete ta; paidiva e[rcesqai provς me,
 mh; kwluvete au]tav,
Permit the little children to come to me,
stop hindering them (Mark 10:14).

 mh; yeuvdesqe ei]ς a]llhvlou"
Don’t lie to one another (Col 3:9).
	(c). Request (Entreaty). This expresses either a polite or urgent request.

 pisteuvw· bohvqei mou th'/ a]pistiva/.
I believe; please, help my unbelief (Mark 9:24).

 eipan oi] a]povstoloi tw'/ kurivw/· provsqeς h]mi'n pivstin.
The apostles said to the Lord, “Increase our faithς (Luke 17:5).

 pavter a{gie, thvrhson au]tou;ς ἐν tw'/ ὁnovmati sou 
Holy Father, keep them in your name (John 17:11).

	(d). Conditional. 
Usually occurring in the construction of imperative + kaiv + future indicative, this is the equivalent to a condition (protasis), the fulfillment of which is assumed to secure the realization of the accompanying conclusion (apodosis).

 e[rcesqe kai; o[yesqe.
If you come, then you will see (John 1:39).

 tou'to poivei kai; zhvsh/.
Do ( = if you do) this, you will live (Luke 10:28).

 a]ntivsthte de; tw'/ diabovlw/ kai; feuvxetai a]f᾽ ὑμῶν,
Resist ( = if you resist) the Devil, then he will flee from you (James 4:7).

 e]perwthvsw ὑμᾶς e{na lovgon, kai; a]pokrivqhte moi
 kai; e]rw' ὑμῖν ἐν poiva/ e]xousiva/ tau'ta poiw'·
I will ask you a question, and if you answer me,
then I’ll tell you by what authority I am doing these things (Mark 11:29).

 a]poluvete, kai; a]poluqhvsesqe·
Forgive ( = if you forgive), then you will be forgiven (Luke 6:37).

	(e). Permissive. 
This grants consent, authorizing someone to do what he wants is is allowed to do.
 ei]  ὁ a[pistoς cwrivzetai, cwrizevsqw·
If the unbeliever leaves, let him leave (1 Cor 7:15).

 ὁrgivzesqe kai; mh; a]martavnete,
You are permitted to periodically be angry, but don’t sin (Eph 4:26).

 oi] daivmoneς parekavloun au]to;n levgonte"· ei] e]kbavlleiς h]ma'",
a]povsteilon h]ma'ς ei]ς th;n a]gevlhn tw'n coivrwn. kai; eipen au]toi'"· u]pavgete.
The demons begged him, “If you are expelling us,
send us into the herd of pigs.ς And he said, “You may goς (Matt 8:31-32).

OPTATIVE MOOD (Possibility)

1. Voluntative. This expresses a positive wish or desire.

 Au]to;ς ὁ θεός τῆς ei]rhvnhς a]giavsai ὑμᾶς ὁlotelei'".
May the God of peace sanctify you completely (1 Thess 5:23).

v a]delfev, e]gwv sou ὁnaivmhn ἐν kurivw/
Brother, I would like to benefit from you in the Lord (Phm 20).

Prohibitive. This expresses a negative wish.

 e]pimevnwmen th'/ a]martiva/, i{na ἡ cavriς pleonavsh/_ mh; gevnoito.
Shall we continue in sin, that grace may abound? May it never be (Rom 6:1-2).

 mhkevti ei]ς to;n ai]w'na ἐκ sou' mhdei;ς karpo;n favgoi.
May no one ever again eat fruit from you (Mark 11:14).

3. Deliberative (Oblique). 
This expresses indirect questions which usually reflect contemplation and uncertainty of mind.

 dielavloun pro;ς a]llhvlouς tiv a]n poihvsaien tw'/ Ἰησοῦ
They were discussing with one another what might be done to Jesus (Luke 6:11).

 e]punqavneto tiv a]n ei[h tau'ta.
He began to inquire what these things might be (Luke 15:26).

 dihpovroun peri; au]tw'n tiv a]n gevnoito tou'to.
They were puzzled about them as to what would become of this (Acts 5:24).

4. Potential (Futuristic). 
The idea of contingency is dominant here, expressing what might or what could happen.

 ei] kai; pavscoite dia; dikaiosuvnhn, makavrioi. 
Even if you suffer for righteousness, happy are you (1 Pet 3:14).

 zhtei'n to;n qeovn, ei] a[ra ge yhlafhvseian au]to;n kai; eu{roien.
They should seek God, perhaps they will reach out for him and he be found (Acts 17:27).

TENSES
Tense concerns action, indicating both when and what kind of action occurs.

(1). When? past or present or future

o& a᾽nqrwpoς e᾽luse dou`lon.
The man loosed a slave.

o& a᾽nqrwpoς luvei dou`lon.
The man is loosing a servant.

o& a᾽nqrwpoς luvsei dou`lon.
The man will loose a slave.

		(2). Kind? linear ( = continuous), punctiliar ( = point), perfected ( = both)

pnw~.
I am breathing.

 a*pevqanen.
He died.

*Ihsou`ς e*ghvgertai e*k tw`n nekrw`n.
Jesus has been raised from the dead.

Present Tense
1. Progressive (Descriptive). 
The present signifies continuous action in progress, or state in persistence.
 a]gaphtoiv, nu'n tevkna qeou' e]smen.
Beloved, now we are the children of God (1 John 3:2).

	i.e., the adverb "nowς (nu~n) makes
	   clear that this is the current state

ou]k e[cw a[ndra.
I have no husband (John 4:17).

	i.e., currently, I'm unmarried

 didavskale, ou] mevlei soi o{ti a]polluvmeqa_
Teacher, do you not care that we are perishing? (Mark 4:38).

	i.e., right now, we are in process of dying

2. Duration. 
Usually accompanied by an adverbial expression referring to past time, this is retroactive, describing an action (state) begun in the past but still in progress at the time of speaking. This is often translated as an English present perfect.

 a]p᾽ a]rch'ς ὁ diavboloς a]martavnei.
The devil has sinned since the beginning (1 John 3:8).

	i.e., Satan began sinning at the out-
          set of history and has kept it up

 triva e[th a]f᾽ ou| e[rcomai zhtw'n karpo;n ἐν th'/ sukh'/ tauvth/ 
For three years I have come seeking fruit on this tree (Luke 13:7).

 a]f᾽ h|ς ἡμέρᾳς h]kouvsamen, ou] pauovmeqa u]pe;r ὑμῶν proseucovmenoi 
Since the day we heard, we have not ceased praying for you (Col 1:9).

	i.e., upon learning of your conversion, we
          started praying for you and still do

3. Consequence. 
This refers to a past event that either is being stressed as a present reality or is emphasizing that the result of a past act is still continuing.

 a]kouvw scivsmata ἐν ὑμῖν u]pavrcein 
I hear that there are divisions among you (1 Cor 11:18).
     i.e., this report he received in the past         
         is being stressed as a current action

 peiqovmeqa o{ti kalh;n suneivdhsin e[comen.
We are persuaded that we have a good conscience (Heb 13:18).

     i.e., this conviction was reached in the past, but is 
         stressed as a current effect, being now maintained

 e]gw; ἐκ tou' qeou' e]xh'lqon kai; h{kw· 
I have come from God and am present (John 8:42).

     i.e., the aorist refers to Jesus’ departure from heaven; 
         and while he had arrived on earth prior to this
         conversation, the present emphasizes his past 
         arrival as a current result

4. Historical (Dramatic, Pictorial). 
 A writer utilizes this as a literary device to vividly describe a past event like a present occurrence, hoping his readers can picture it unfolding before their eyes as though happening now.

kai; givnetai lai'lay megavlh a]nevmou 
And a great storm of wind arose (Mark 4:37).

 Tovte paragivnetai ὁ ]Ihsou'ς ἀπὸ τῆς Galilaivaς ἐπὶ to;n ]Iordavnhn 
Then Jesus came from Galilee to the ]ordan (Matt 3:13).

 levgei pro;ς au]to;n » ὁ¼ Nikovdhmo".
Nicodemus said to him (John 3:4).

 Kai; e]xh'lqen e]kei'qen kai; e[rcetai ei]ς th;n patrivda αὐτοῦ 
And he departed from there, and came into his home town (Mark 6:11).

	i.e., note that the first verb is aorist (e*xh~lqen)
	   while the second one is present (e*rcetai),
	   the latter receiving the emphasis

5. Aoristic (Instantaneous). 
The present expresses punctiliar action that occurs and is completed at the time of speaking.

 Levgw dev, pneuvmati peripatei'te 
Now I say, walk by the Spirit (Gal 5:16).

 ]Aineva, i]a'tai se ]Ihsou'ς Cristov"· 
Aeneas, Jesus Christ heals you (Acts 9:34).

 prosdevcesqe oun au]to;n ἐν kurivw/ 
So welcome him in the Lord (Phil 2:29).

	i.e., Epaphroditus' welcome home is a
	    one time affair, not a continuous one

6. Iterative (Distributive). 
The present describes not ongoing, unbroken or continuous action (------------), but that which occurs repeatedly at successive intervals ( . . . . . . . . . ).
To assist in translating this, such expressions as "periodicallyς or "regularlyς or "from time to timeς may be used.

 kaq᾽ ἡμέρᾳn a]poqnhv/skw.
I die daily (1 Cor 15:31).

To; pothvrion o} eu]logou'men, to;n a[rton o}n klw'men, 
 oi] pavnteς ἐκ tou' ἐνo;ς a[rtou metevcomen.
The cup which we bless, . . . the bread which we break,
we all partake of the same bread (1 Cor 10:16-17).

	i.e., the action of these verbs occur
	    whenever communion is observed

 nhsteuvw di;ς tou' sabbavtou.
I fast twice a week (Luke 18:12).

 to; ai|ma ]Ihsou' . . . kaqarivzei h]ma'ς ἀπὸ pavshς ἁμαρτίας 
The blood of Jesus . . . cleanses us from every sin (1 John 1:7).

	i.e., the believer needs periodic, not constant cleansing

 e]gw; u{dati baptivzw ὑμᾶς.
I baptize you with water (Luke 3:16).

     i.e., John baptizes each person only once, but the action is repeated.

7. Gnomic (Customary, General). 
The present denotes not what is actually happening, but what customarily and universally happens as a general rule.

 pa'n devndron a]gaqo;n karpou;ς kalou;ς poiei', 
to; de; sapro;n devndron karpou;ς ponhrou;ς poiei'.
Every good tree bears good fruit,
and every bad tree bears bad fruit (Matt 7:17).

 ou] sugcrw'ntai ]Ioudai'oi Samarivtai".
Jews do not associate with Samaritans (John 4:9).

	i.e., this, customarily, was the case

 ou] dikaiou'tai a[nqrwpoς ἐξ e[rgwn novmou 
A person is not justified by the works of the Law (Gal 2:16).

 i]laro;n dovthn a]gapa'/ ὁ qeov".
God loves a cheerful giver (2 Cor 9:7).

 ἡ kata; qeo;n luvph metavnoian ei]ς swthrivan a]metamevlhton e]rgavzetai.
Godly sorrow produces repentance that leads to salvation (2 Cor 7:10).

8. Tendential (Conative, Voluntative). 
The present denotes action planned or attempted at the time of speaking, but not actually taking place. To help translate this usage, employ such expressions as "planningς or "tryingς or "attemptingς + the verb's meaning.

 dia; poi'on au]tw'n e[rgon e]me; liqavzete_
For which work do you plan to stone me (John 10:32).

 ἐν novmw/ dikaiou'sqe
You are trying to be justified by the Law (Gal 5:4).

ἐν ὁlivgw/ me peivqeiς Cristiano;n poih'sai.
In a short time are you attempting to make me a Christian? (Acts 26:28).

 ou|toi a]nagkavzousin ὑμᾶς peritevmnesqai.
These are trying to get you circumcised (Gal 6:12).

	i.e., the attempt is being made, but so far, unsuccessfully

 o} poiei'ς poivhson tavcion.
That which you are planning to do, do quickly (John 13:27).

9. Deliberative. 
The present either reflects deliberation of mind or expresses obligation.
The auxiliaries "should, ought, mustς often accompany the verb's meaning.

 tiv me dei' poiei'n i{na swqw'_
What must I do to be saved? (Acts 16:30).

	i.e., this denotes obligation
 i{na ei]dh'/ς pw'ς dei' ἐν oi[kw/ qeou' a]nastrevfesqai.
That you may know how one ought to behave in God’s house (1 Tim 3:15).

	i.e., this speaks of duty

 kai; h]mei'ς ὁfeivlomen u]pe;r tw'n a]delfw'n ta;ς yuca;ς qei'nai.
We, too, should lay down our lives for our brethren (1 John 3:16).

 oi] Farisai'oi sunevdrion kai; e[legon·
 tiv poiou'men 
o{ti ou|toς ὁ a[nqrwpoς polla; poiei' shmei'a_
The Pharisees convened a council and asked,
“What should we do?
For this man performs many miracles.ς (John 11:47).

	i.e., this reflects deliberation of mind

10. Inceptive. 
This signals the beginning of linear action. To aid in bringing out the force of this usage, you may use such expressions as "began toς or "startedς or "commencedς + the meaning of the verb.

 Ei]sercovmeqa ei]ς th;n katavpausin oi] pisteuvsante".
We who have believed are beginning to enter into this rest (Heb 4:3).

	i.e., a believer enters now into
	   God's life, and fully so later

 pisteuvh/ o{ti o} lalei' givnetai,
 e[stai au]tw'/.
If he believes that what he requests is starting to happen, 
it will be done for him (Mark 11:23).

 deleavzousin ἐν e]piqumivaiς sarko;ς tou;ς ὁlivgwς a]pofeuvgontaς 
tou;ς ἐν plavnh/ a]nastrefomevnou",
By fleshly lusts they entice those who are barely beginning to escape
from those who live in error (2 Pet 2:18).

 ἕως a[rti ou]k h]/thvsate ou]de;n ἐν tw'/ ὁnovmati mou·
 ai]tei'te kai; lhvmyesqe,
i{na ἡ cara; ὑμῶν h/ peplhrwmevnh.
Until now you have asked for nothing in my name;
start asking and keep it up and you will receive,
that your joy may be made full (John 16:24).

11. Futuristic. 
Regarded as imminent and certain to happen, the present speaks of a future event as in the very process of happening. These are usually translated into English as a future tense, but it is much stronger than a future tense.

naiv, e[rcomai tacuv. 
Yes, I (lit., am coming) will come quickly (Rev 22:20).

 ὁ ui]o;ς tou' a]nqrwvpou paradivdotai ei]ς to; staurwqh'nai.
The Son of man will be betrayed to be crucified (Matt 26:2).

 favgwmen kai; pivwmen,
 au[rion ga;r a]poqnhv/skomen.
Let us eat and drink,
for tomorrow we die (1 Cor 15:32).

 oida o{ti Messivaς e[rcetai
I know that the Messiah will come (John 4:25).

	i.e., his coming is certain

 ]Eleuvsomai pro;ς ὑμᾶς 
o{tan Makedonivan dievlqw·
 Makedonivan ga;r dievrcomai,
I will visit you,
whenever I pass through Macedonia,
for I will pass through Macedonia (1 Cor 16:5).

	i.e., this reveals Paul's determination

12. Static. 
 The present represents an action or state that not only occurs at the time of speaking, but exists forever. Only sometimes is the verb accompanied by some kind of adverbial phrase, which makes it clear that the present's action (state) persists forever.

 ]Egwv ei]mi to; a[lfa kai; to; w, levgei kuvrioς ὁ qeov".
I am the Alpha and the Omega, declares the Lord God (Rev 1:8).

 ὁ de; θεός plouvsioς w]n ἐν e]levei . . . 
But God, being rich in mercy . . . (Eph 2:4).

	i.e., he is eternally merciful

 ὃς ἐν morfh'/ qeou' u]pavrcwn 
ou]c a]rpagmo;n h]ghvsato to; einai i[sa qew'/,
Who, eternally possessing the divine nature,
did not regard his existing-in-a-manner-equal to God a thing to be maintained (Phil 2:6).

 kai; e]a;n h]mei'ς h] a[ggeloς ἐξ ou]ranou' eu]aggelivzhtai
 »u]mi'n¼ par᾽ o} eu]hggelisavmeqa u]mi'n,
 a]navqema e[stw.
Though we or an angel from heaven should preach
to you a gospel contrary to what we have preached,
let him be accursed (Gal 1:8).

	i.e., cursed forever

 su; de; diamevnei", su; de; ὁ au]to;ς ei
kai; ta; e[th sou ou]k e]kleivyousin.
You remain, you are the same,
and your years will not end (Heb 1:11-12).

 e]genovmhn nekro;ς kai; i]dou; zw'n ei]mi ei]ς tou;ς ai]w'naς tw'n ai]wvnwn 
I died but behold I am alive forever and ever (Rev 1:18).

The Imperfect Tense

1. Progressive (Descriptive). The movie camera tense, this is a moving panorama vividly picturing linear, ongoing action or state in persistence, in past time.

 ὁ lovgoς hn pro;ς to;n qeovn, kai; θεός hn ὁ lovgo".
The Word was with God, and the Word was God (John 1:1).

 seismo;ς mevgaς e]gevneto ἐν th'/ qalavssh/, au]to;ς de; e]kavqeuden.
There arose a great storm on the lake, but he was sleeping (Matt 8:24).

 tiς a]nh;r cwlo;ς ἐκ koilivaς mhtro;ς au]tou' u]pavrcwn e]bastavzeto.
A certain man lame from birth was being carried (Acts 3:2).

 hte tw'/ kairw'/ e]keivnw/ cwri;ς Cristou'. ] 
At that time you were without Christ (Eph 2:12).

 h[sqion, e[pinon, e]gavmoun, e]gamivzonto,
 a[cri h|ς ἡμέρᾳς ei]sh'lqen Nw'e ei]ς th;n kibwto;n 
They were eating, drinking, marrying, being given in marriage,
until the day Noah entered the ark (Luke 17:27).

2. Duration. This refers to action not separated from the (present or past) moment of speaking by any recognized interval of time; the imperfect is translated by a perfect if the time of speaking [i.e., the main verb] is present, and usually by a pluperfect if the time of speaking is past.

 ou]k ἐνtolh;n kainh;n gravfw ὑμῖν a]ll᾽ ἐνtolh;n palaia;n
 h}n ei[cete a]p᾽ a]rch'"·
I’m not writing a new command to you, but an old command,
which you have had from the beginning (1 John 2:7).

 ἐνekoptovmhn; tou' e]lqei'n pro;ς ὑμᾶς·
I have been hindered from coming to you (Rom 15:27).

 e]davkrusen ὁ ]Ihsou'".
 e[legon oun oi] ]Ioudai'oi· i[de pw'ς e]fivlei au]tovn.
Jesus burst into tears.
Then they said, “Look how he has loved him!” (John 11:35-36).

 ]O ]Hrwv/dhς i]dw;n to;n ]Ihsou'n e]cavrh livan, 
hn ga;r ἐξ i]kanw'n crovnwn qevlwn i]dei'n au]to;n 
kai; h[lpizen ti shmei'on i]dei'n u]p᾽ au]tou' ginovmenon.
When Herod saw Jesus, he re]oiced greatly.
For he had been wanting to see him
and he had hoped to see some miracle performed by him (Luke 23:8).

3. Ingressive (Inchoative, Inceptive). The imperfect stresses the commencement of an act (state) that began and continued in the past time. To assist in translating this, you may use such expressions as "beganς or "startedς or "commencedς + the meaning of the verb.
 pesw;n ἐπὶ τῆς γῆς e]kuliveto. 
Falling upon the ground, he began rolling around (Mark 9:20).

 e]xh'lqon ἐκ τῆς povlewς kai; h[rconto pro;ς au]tovn.
He left the city and they started coming to him (John 4:30).

kaqivsaς de; ἐκ tou' ploivou e]divdasken tou;ς o[clou".
After sitting down, he commenced teaching the crowds (Luke 5:3).

 a[ggeloi prosh'lqon kai; dihkovnoun au]tw'/.
Angels arrived and began ministering to him (Matt 4:11).

4. Iterative (Distributive). The imperfect describes not continuous action (--------),
but action that happened repeatedly ( . . . . . ) at successive intervals in the past. To help render this, you may use "periodicallyς or "regularlyς or "from time to time,ς etc., + the verb's meaning. Often a word in the sentence aids the verb in denoting periodic activity.

 e[luen to; savbbaton, a]lla; kai; patevra i[dion e[legen to;n qeo;n 
He kept breaking their Sabbath tradition,
and he kept calling God his own Father (John 5:18).

 ὁ kuvrioς prosetivqei tou;ς sw/zomevnouς kaq᾽ ἡμέρᾳn ἐπὶ to; au]tov.
The Lord was daily adding to the church those being saved (Acts 2:47). 
 e]baptivzonto ἐν tw'/ ]Iordavnh/ potamw'/.
They were being baptized in the ]ordan River (Matt 3:6).

a]kouvonteς hsan
 o{ti ὁ diwvkwn h]ma'ς pote nu'n eu]aggelivzetai th;n pivstin, 
kai; e]dovxazon ἐν e]moi; to;n qeovn.
They periodicaly heard,
“He who used to persecute us now preaches the faith;”
consequently, they were regularly glorifying God (Gal 1:23-24).

5.Customary (General, Habitual). This expresses action occurring at regular but distant intervals over a long period of time, as in habits, traditions, fixed celebrations, etc. Bringing out the nuance of this usage are such expressions as "used toς or "wouldς or "accustomed to,ς etc., + the verb's meaning.

 e]poreuvonto oi] gonei'ς au]tou' kat᾽ e[toς ei]ς ]Ierousalh;m th'/ e]orth'/ tou' pavsca.
His parents would go yearly to ]erusalem at the feast of Passover (Luke 2:41).

 Kata; e]orth;n a]pevluen au]τοῖς e{na devsmion 
At the feast he used to release to them one prisoner (Mark 15:6).

 th'/ prwvth/ ἡμέρᾳ/ tw'n a]zuvmwn,
 o{te to; pavsca e[quon,
On the first day of Unleavened bread,
 when they would sacrifice the Passover (Mk 14:12)

 e]phrwvtwn au]to;n oi] o[cloi. 
The crowds were accustomed to quizzing him (Luke 3:10).

 ta;ς nuvktaς h]ulivzeto ei]ς to; o[roς to; kalouvmenon ]Elaiw'n·
He was in the habit of spending the night on Mount Olivet (Luke 21:38).

6. Tendential (Conative). This indicates past action planned or desired or attempted, but not actually accomplished. Helpful are accompanying expressions like "triedς or "attemptedς or "plannedς or "going to,ς etc., + the definition of the verb.

 ὁ ]Iwavnnhς diekwvluen au]to;n levgwn·
 e]gw; creivan e[cw ὑπὸ; sou' baptisqh'nai.
John tried to prevent him saying,
 “I have need to be baptized by youς (Matt 3:14).

 e]divdoun au]tw'/ e]smurnismevnon oinon· ὃς de; ou]k e[laben.
They attempted to give him wine mixed with myrrh, but he did not take it (Mark 15:23).

 e]divwkon th;n e]kklhsivan tou' qeou' kai; e]povrqoun au]thvn,
I used to persecute the church of God and tried to destroy it (Gal 1:13).

 e]kavloun au]to; ἐπὶ tw'/ ὁnovmati tou' patro;ς au]tou' Zacarivan.
They were going to call by the name of his father, Zacharias (Luke 1:59).

 au]tou;ς h]navgkazon blasfhmei'n 
I tried to force them to blaspheme (Acts 26:11).

7. Desiderative. This expresses an attainable or unattainable wish contemplated in present time. This use of the imperfect is usually found in verbs having the lexical meaning of "wishing, wanting, desire,ς etc., such as qevlw, bouvlomai, eu*comai, and the 2nd aorist ptc. o᾽felon, "would that . . ."

 ]Agrivppaς pro;ς to;n Fh'ston· 
e]boulovmhn kai; au]to;ς tou' a]nqrwvpou a]kou'sai.
Agrippa said to Festus,
"I would also myself like to hear the manς (Acts 25:22).

 h[qelon parei'nai pro;ς ὑμᾶς a[rti.
I wish I could be present with you now (Gal 4:20).

 h]ucovmhn a]navqema einai au]to;ς e]gw; ἀπὸ tou' Cristou' u]pe;r tw'n a]delfw'n mou.
I could wish that I myself were accursed from Christ, for my brethren (Rom 9:3).

 [ Ofelon kai; a]pokovyontai oi] a]nastatou'nteς ὑμᾶς.
Would that those troubling you would castrate themselves (Gal 5:120.

 oida sou ta; e[rga o{ti ou[te yucro;ς ei ou[te zestov".
 o[felon yucro;ς hς h] zestov".
I know your works that you are neither cold nor hot.
I wish that you were cold or hot (Rev 3:15).

8. Obligatory. This imperfect states a requirement or prerequisite fulfilled or unfulfilled in past time. The ideas of "necessaryς and "ought,ς etc. often accompany this usage.
 w[feilen kata; pavnta τοῖς a]delfoi'ς o]moiwqh'nai,
He was obligated to be made like his brethren in all things (Heb 2:17).

[ Edei au]to;n dievrcesqai dia; τῆς Samareiva".
It was necessary for him to pass through Samaria (John 4:4).

 tine;ς ἀπὸ τῆς ]Asivaς ]Ioudai'oi, ou}ς e[dei ἐπὶ sou' parei'nai
 kai; kathgorei'n ei[ ti e[coien pro;ς e]mev.
Certain Jews from Asia, who ought to have been present before you
to accuse me, if they have anything against me (Acts 24:19). 

 e[prepen au]tw'/ to;n a]rchgo;n τῆς swthrivaς au]tw'n dia; paqhmavtwn teleiw'sai.
It was fitting for him to perfect the author of their salvation by sufferings (Heb 2:10).

9. Potential. This expresses what could have taken place in past time, but did not. The nuances of "couldς and "wouldς attend this use of the imperfect.

  a]poleluvsqai e]duvnato ὁ a[nqrwpoς ou|toς ei] mh; e]pekevklhto Kaivsara.
This man could have been released had he not appealed to Caeasar (Acts 26:32).

 ou]k e]duvnato ou|toς poih'sai i{na kai; ou|toς mh; a]poqavnh/_
Could not this man kept him from dying? (John 11:37).

 kalo;n hn au]tw'/ ei] ou]k e]gennhvqh ὁ a[nqrwpoς e]kei'no".
It would have been better for that man if he had not been born (Matt 26:24).

 krei'tton hn au]τοῖς mh; e]pegnwkevnai th;n ὁdo;n τῆς dikaiosuvnhς 
It would have been better for them not to have known the righteous way (2 Pet 2:21).

10. Propriety. The imperfect specifies that which occurs at the present time in accord with the rules of decorum, which is conformity to the established standards of conduct.

 pleonexiva mhde; ὁnomazevsqw ἐν u]mi'n, kaqw;ς prevpei a]givoi",
 kai; mwrologiva h] eu]trapeliva, a} ou]k a]nh'ken.
Greed must not be named among you, as is fitting for saints,
nor foolish talk nor Jesting, which are not proper (Eph 5:3-4).

 aire ἀπὸ τῆς γῆς to;n toiou'ton,
 ou] ga;r kaqh'ken au]to;n zh'n.
Away from the earth with such a man,
for it is not fitting for him to live (Acts 22:22).

 Ai] gunai'ke", ὑπὸtavssesqe τοῖς a]ndravsin
 w]ς a]nh'ken ἐν kurivw/.
Wives, be submissive to your husbands,
 as it is proper in the Lord (Col 3:18).

11. Historical (Aoristic). The imperfect sometimes has punctiliar action in certain instances of verbs of speaking.

kai; e[legen au]toi'"·
 ὑμῖν to; musthvrion devdotai τῆς basileivaς tou' qeou'· 
And he said to them,
“To you it is given to know the mystery of the Kingdom of Godς (Mark 4:11).

	i.e., Luke expresses a similar thought with the aorist: “And he said (ei^pen), “To	
	    you it is given to know the mysteries of the Kingdom of God,ς there 
          apparently being no difference between the imperfect e᾽legen and the aorist 
.         ei^pen in this situation

[ Elegon oun tineς ἐκ tw'n ]Ierosolumitw'n·
 ou]c ou|toς e]stin o}n zhtou'sin a]poktei'nai_
Then some of the ]erusalemites said,
“Is this not the one whom they seek to kill?ς (John 7:25).

The Aorist Tense

“Aoristς comes from the alpha privative a* (“not”) + the adjective o@ristoV (“defined”) thus meaning “undefined.ς That is, action undefined in that the aorist says nothing about either its progress (as does the present tense) or its result (as does the perfect tense). The aorist, then, simply denotes the occurrence of an event. It presents the action (event) or state (condition) merely as a point (.) and, so, is called “punctiliar,ς since the action took place at some point in time, but the action did not keep on continuing to take place. As such, the aorist indicative portrays an action finished (attained) or a state completed. The aorist indicative usually refers to an event that occurred in past time. But an aorist in the subjunctive, optative, and imperative moods, as well as an aorist in infinitives and participles, can refer to an action that occurs in the past, present, or future.

1. Momentary (Constative). This denotes punctiliar action occurring instan-
 taneously or for a brief period of time.

 Lavzaroς a]pevqanen,
Lazarus died (John 11:14).

 oi|ς ou]de; pro;ς w{ran ei[xamen th'/ ὑπὸtagh'/.
To whom we did not yield even for a moment (Gal 2:5).

 e]kteivnaς th;n cei'ra h{yato au]tou' levgwn· qevlw, kaqarivsqhti·
 kai; eu]qevwς e]kaqarivsqh au]tou' ἡ levpra.
Stretching forth his hand he touched him saying, “Be cleansed!”
And immediately he was cleansed from his leprosy (Matt 8:3).

 e]a;n mhv tiς gennhqh'/ a[nwqen, ou] duvnatai i]dei'n th;n basileivan tou' qeou'.
Unless one is born again, he can’t see the kingdom of God (John 3:3).

2. Ingressive (Inceptive, Inchoative). This stresses the beginning of an action or the entrance into a new state or condition.

 Kai; ὁ lovgoς sa;rx e]gevneto.
And the Word became flesh (John 1:14).

 Cristo;ς a]pevqanen kai; e[zhsen.
Christ died and came alive (Rom 14:9).

 e]puvqeto th;n w{ran par᾽ au]tw'n ἐν h|/ komyovteron e[scen.
He enquired from them the hour in which he got better (John 4:52).

 mh; sklhruvnhte ta;ς kardivaς ὑμῶν 
Do not ever harden your hearts (Heb 3:8).

 ἐνduvsasqe th;n panoplivan tou' qeou' 
Put on the whole armor of God (Eph 6:11).

	i.e., the ingressive aorist of an imperative often 
	    possesses a sense of urgency—immediate
	    action is to be taken.

 e]xh'lqon ei]ς Makedonivan.
I set out for Macedonia (2 Cor 2:13).

3. Collective. This denotes a series or aggregate of acts viewed as constituting a single fact.
 tri;ς e]rrabdivsqhn, a{pax e]liqavsqhn, tri;ς ἐνauavghsa.
Thrice I was beaten, once I was stoned, thrice I suffered shipwreck (2 Cor 11:25).

 ἐν th'/ a]nastavsei oun tivnoς tw'n e]pta; e[stai gunhv_
 pavnteς ga;r e[scon au]thvn·
So in the resurrection whose wife of the seven will she be?
For all had her (Matt 22:28).

 sunepevmyamen au]τοῖς to;n a]delfo;n ἡμῶν 
 o}n e]dokimavsamen ἐν polloi'ς pollavkiς 
We send them our brother
whom we have often tested in many things (2 Cor 8:22).

 kai; e]a;n e]ptavkiς τῆς ἡμέρᾳς a]marthvsh/ ei]ς se; 
And if he sins against you seven times a day (Luke 17:4).

 ]Egevnonto de; kai; yeudoprofh'tai ἐν tw'/ law'/, 
w]ς kai; ἐν ὑμῖν e[sontai yeudodidavskaloi.
And there arose also false prophets among the people,
as also there will be false teachers among you (2 Pet 2:1).

4. Effective (Culminative, Consummative). Stressing the end of an action (state), this aorist emphasizes the cessation and/or the culmination (attainment) of that action.
 e]pauvsanto tuvptonteς to;n Pau'lon.
They ceased beating Paul (Acts 21:32).

 u]pevstreyan ei]ς ]Ierousalh;m plhrwvsanteς th;n diakonivan.
They returned to ]erusalem, having finished their ministry (Acts 12:25).

 a[lla pevnte tavlanta e]kevrdhsa.
I have gained five other talents (Matt 25:20).

 tevkna mou, ou}ς pavlin w]divnw mevcriς ou| morfwqh'/ Cristo;ς ἐν u]mi'n·
My children, with whom I’m again in travail, till Christ is formed in you (Gal 4:19).

 e]gw; ga;r e[maqon ἐν oi|ς ei]mi au]tavrkhς einai.
I have (finally) learned to be content whatever my circumstances (Phil 4:11).

 i{na plhrwqh'te ei]ς pa'n to; plhvrwma tou' qeou'.
That you may be filled with all God’s fullness (Eph 3:19).

5. Comprehensive. This embraces an extended act or state, however prolonged in time, viewed as constituting a single fact without reference to its progress. 

 ]Enevmeinen; dietivan o{lhn ἐν i]divw/ misqwvmati.
He abode two whole years in his own rented dwelling (Acts 28:20).

 Kai; ὁ lovgoς sa;rx e]gevneto kai; e]skhvnwsen ἐν h]mi'n.
And the Word became flesh and dwelt among us (John 1:14).

	i.e., this aorist embraces Jesus’ 33 years of earthly life

 e]gw; dia; novmou novmw/ a]pevqanon, i{na qew'/ zhvsw.
Through the Law I died to the Law, that I might live for God (Gal 2:19).

	i.e., the aorist gathers up Paul’s whole Christian life

 e]basivleusan meta; tou' Cristou' civlia e[th.
They ruled with Christ for a thousand years (Rev 20:4).

	i.e., this sums up the whole millennium

 i{na ἐνdeivxhtai ἐν τοῖς ai]w'sin τοῖς e]percomevnoiς plou'toς τῆς cavritoς au]tou' 
That he might show in the coming ages the riches of his grace (Eph 2:7).

	i.e., this aorist gathers up all of eternity

6. Epistolary. The aorist is sometimes used in epistles (hence, “epistolary”) instead of a present tense when the writer, putting himself at the standpoint of the readers, refers to an event which is present to himself, but which will eventually be past when they read the letter. Render these as a present tense.

 nu'n e[graya u]mi'n. 
Now I am writing to you (1 Cor 5:11).

 spoudaiotevrwς oun e[pemya au]to;n.
So I am sending him the more quickly (Phil 2:28).

 ]Anagkai'on h]ghsavmhn ]Epafrovditon pevmyai pro;ς ὑμᾶς,
I consider it necessary to send Epaphroditus to you (Phil 2:25).

 e]xh'lqen pro;ς ὑμᾶς. sunepevmyamen de; met᾽ au]tou' to;n a]delfo;n.
He is coming to you. And we are sending him with a brother (2 Cor 8:17-18).

7. Dramatic. More vivid than the present tense, this aorist is a rhetorical device used to graphically describe a present happening as a past event. Translate this as a present.

 nu'n e]doxavsqh ὁ ui]o;ς tou' a]nqrwvpou.
Now the Son of man is glorified (John 13:31).

 ou|toς e]stin ὁ ui]ovς mou ὁ a]gaphtov", ἐν w|/ eu]dovkhsa.
This is my beloved son, with whom I am well pleased (Matt 3:17).

 pavter divkaie, kai; ὁ kovsmoς se ou]k e[gnw, 
e]gw; dev se e[gnwn.
Righteous father, certainly the world does not know you,
but I know you (John 17:25).

 h]gallivasen to; pneu'ma mou ἐπὶ tw'/ qew'/.
My spirit re]oices in God (Luke 1:47).

 e[gnwn tiv poihvsw.
I know what I will do (Luke 16:4).

 e]mnhvsqhmen o{ti eipen,· meta; trei'ς ἡμέρᾳς e]geivromai.
We remember that he said, “After three days I will be raisedς (Matt 27:63).

8. Proleptic. Speaking of the action as though it has already taken place, this aorist describes a future event with the certitude of a past act.

ou}ς de; e]dikaivwsen, touvtouς kai; e]dovxasen.
And whom he justified, these he also glorified (Rom 8:30).

kathrghvqhte ἀπὸ Cristou',
 oi{tineς ἐν novmw/ dikaiou'sqe, 
τῆς cavritoς e]xepevsate.
You will be severed from Christ,
if you try to be justified by Law,
you will fall from grace (Gal 5:4).
ei] mh; e]kolovbwsen kuvrioς ta;ς ἡμέρᾳ", ou]k a]n e]swvqh pa'sa savrx·
 a]lla; dia; tou;ς e]klektou;ς e]kolovbwsen ta;ς ἡμέρᾳ".
Were the Lord not to short those days, no flesh would be saved;
but for the sake of the elect he will shorten those days (Mark 13:20).

 e]avn sou a]kouvsh/, e]kevrdhsaς to;n a]delfovn sou·
If he hears you, you have won your brother (Matt 18:15).

o{tan mevllh/ salpivzein,
 kai; e]televsqh to; musthvrion tou' qeou'.
Whenever he is about to blow the trumpet, 
then God’s mystery will be completed (Rev 10:7).

 e]a;n mhv tiς mevnh/ ἐν e]moiv,
 e]blhvqh e[xw w]ς to; klh'ma kai; e]xhravnqh 
kai; sunavgousin au]ta; kai; ei]ς to; pu'r bavllousin kai; kaivetai.
If anyone does not remain in me, 
he will be cast forth as a branch and will be withered,
and they gather them and cast them into a fire and they are burned (John 15:6).

9. Gnomic. The aorist denotes not what actually did happen but, describing generally accepted facts or truths axiomatic in character, it indicates what usually occurs. 

e]xhravnqh ὁ covrtoς kai; to; a[nqoς e]xevpesen·
The grass withers and the flower fades (1 Pet 1:24).

	i.e., note the punctiliar action in these verbs

 w]moiwvqh ἡ basileiva tw'n ou]ranw'n a]nqrwvpw/ basilei'.
The kingdom is likened to a king (Matt 18:23).

ἐπὶ τῆς Mwu>sevwς kaqevdraς e]kavqisan oi] grammatei'ς kai; oi] Farisai'oi.
The scribes and Pharisees sit in Moses’ seat (Matt 23:2).

 e]dikaiwvqh ἡ sofiva ἀπὸ pavntwn tw'n tevknwn au]th'".
Wisdom is justified by her children (Luke 7:35).

 a]nevteilen ὁ h{lioς su;n tw'/ kauvswni kai; e]xhvranen to;n covrton,
 kai; to; a[nqoς au]tou' e]xevpesen kai; ἡ eu]prevpeia tou' proswvpou au]tou' a]pwvleto.
The sun rises with its searing heat and withers the grass,
and the flower fades and the beauty of its appearance perishes (James 1:11).

 pavnteς ga;r h{marton kai; u]sterou'ntai τῆς dovxhς tou' qeou'
For all sin and come short of God’s glory (Rom 3:23).

The Future Tense

1. Predictive. This affirms punctiliar action (state) that will occur in future time, saying nothing about the continuance or results of the event. The future event is viewed as a whole in its entirety, the action occurring instantaneously or briefly.

 ἐν a]tovmw/, ἐν riph'/ ὁfqalmou' h]mei'ς a]llaghsovmeqa.
In a moment, in the twinkling of an eye we shall be changed (1 Cor 15:52).

 doqhvsetai ὑμῖν ἐν e]keivnh/ th'/ w{ra/ tiv lalhvshte·
It will be given you in that hour what you must say (Matt 10;19).

 pivsteuson ἐπὶ to;n kuvrion ]Ihsou'n kai; swqhvsh/.
Believe on the Lord Jesus, and you will be saved (Acts 16:31).

 ou] mhv se a]parnhvsomai.
I will never deny you (Mark 14:31).

2. Ingressive. This stresses the beginning of the future action.

 w[mosen mh; ei]seleuvsesqai ei]ς th;n katavpausin au]tou' 
He swore that they would not enter his rest (Heb 3:18).

ἡ luvph ὑμῶν ei]ς cara;n genhvsetai.
Your grief shall be turned into joy (John 16:20).

pavnteς ou] koimhqhsovmeqa.
We shall not all fall asleep (1 Cor 15:51).

 o{tan u]ywvshte to;n ui]o;n tou' a]nqrwvpou,
 tovte gnwvsesqe o{ti e]gwv ei]mi.
When you lift up the Son of man,
then you will know that I am He (John 8:28).

3. Collective. This refers to a series or aggregate of future acts viewed as constituting a single event.
 e]kei'noς ὑμᾶς didavxei pavnta.
That one will teach you all things (John 14:26).

 ὁ θεός mou plhrwvsei pa'san creivan ὑμῶν.
My God will supply your every need (Phil 4:19).

 Blevpete mhv tiς ὑμᾶς e[stai ὁ sulagwgw'n dia; τῆς filosofiva".
Beware lest any shall take you captive through philosophy (Col 2:8).

Egevnonto de; kai; yeudoprofh'tai ἐν tw'/ law'/,
 w]ς kai; ἐν ὑμῖν e[sontai yeudodidavskaloi, 
And there also arose false prophets among the people,
as also there will be false teachers among you (2 Pet 2:1).

4. Comprehensive. This denotes a future event occurring over an extended period of time, however prolonged, but views the event as a whole.

 basileuvsei ἐπὶ to;n oikon ]Iakw;b ei]ς tou;ς ai]w'na". 
He will rule over the house of Jacob forever (Luke 1:33).

kai; basileuvsousin ἐπὶ τῆς gh'".
And he will rule upon the earth (Rev 5:10).

e[sontai oi] a[nqrwpoi fivlautoi filavrguroi a]lazovneς u]perhvfanoi.
People will be lovers of self, lovers of money, boastful, arrogant (2 Tim 3:2).

 kai; ou{twς pavntote su;n kurivw/ e]sovmeqa.
And thus we will always be with the Lord (1 Thess 4:17).

5. Effective. This stresses the culmination of a future event or the attainment of a future process.
 au]toi; cortasqhvsontai.
They will be filled (Matt 5:6).

 eu]rhvsete a]navpausin tai'ς yucai'ς ὑμῶν·
You will find rest for your souls (Matt 11:29).

 ou]d᾽ e]avn tiς ἐκ nekrw'n a]nasth'/ peisqhvsontai.
Neither will they be persuaded if one rise from the dead (Luke 16:31).

 ὁ ἐνarxavmenoς ἐν ὑμῖν e[rgon a]gaqo;n e]pitelevsei.
He who began in you a good work will finish it (Phil 1:6).

6. Progressive. This affirms that an action or state will be in progress (durative, linear) in future time.
 kai; ἐν touvtw/ caivrw. ]Alla; kai; carhvsomai,
In this I re]oice, and I will continue to re]oice (Phil 1:18).

 a} paraggevllomen kai; poiei'te kai; poihvsete.
You are doing and will continue to do those things we command (2 Thess 3:4).

 ἀπὸ tou' nu'n a]nqrwvpouς e[sh/ zwgrw'n.
From no now you will be catching men (Luke 5:1`0).

 carhvsetai ὑμῶν ἡ kardiva,
 kai; th;n cara;n ὑμῶν ou]dei;ς ai[rei a]f᾽ ὑμῶν.
Your heart shall re]oice,
and no one takes your joy from you (John 16:22).

7. Volitive. This expresses a command.

 a]gaphvseiς to;n plhsivon sou w]ς seautovn,
You shall love your neighbor (James 2:8).

 tevxetai de; ui]ovn,
 kai; kalevseiς to; o[noma au]tou' ]Ihsou'n· 
You will bear a son,
 and you will call his name Jesus (Matt 1:21).

 ὃς e]a;n qevlh/ ἐν ὑμῖν mevgaς genevsqai e[stai ὑμῶν diavkono",
Whoever among you wants to be great must be your servant (Matt 20;26).

 gevgraptai ga;r
 o{ti a[rconta tou' laou' sou ou]k e]rei'ς kakw'".
For it is written,
“You will not speak evil of a ruler of your peopleς (Acts 23:5).

8. Gnomic. This future states what will normally and customarily happen when occasion offers; the action can be either punctiliar or linear.

 e{kastoς to; i[dion fortivon bastavsei.
Each man will bear his own burden (Gal 6:5).

 ἐξ e[rgwn novmou ou] dikaiwqhvsetai pa'sa savrx.
No flesh shall be justified by meritorious works (Gal 2:16).

 kataleivyei a[nqrwpoς to;n patevra kai; th;n mhtevra
 kai; proskollhqhvsetai pro;ς th;n gunai'ka αὐτοῦ 
A man will leave his father
and will cleave to his wife (Eph 5:31).

	note: the first future (kataleivyei) in punctiliar in
	force but the second (proskollhqhvsetai) is linear 

 zw'ntoς tou' a]ndro;ς moicali;ς crhmativsei
 e]a;n gevnhtai a]ndri; e]tevrw/.
While her husband lives she will be called an adulteress,
if she marries another man (Rom 7:3).

9. Deliberative. This raises either a rhetorical question or a question of uncertainty.

	(a). Contemplative. This reflects uncertainty of mind and raises a real question seeking information; it asks not what will happen but inquires about the possibility, desirability, or necessity of a proposed course of action.

kuvrie, pro;ς tivna a]peleusovmeqa_ rhvmata zwh'ς ai]wnivou e[cei",
Lord, to whom shall we go? You have the words of life (John 6:68).

 kuvrie, ei] patavxomen ἐν macaivrh/_
Lord, shall we smite with a sword? (Luke 22:49).

 posavkiς a]marthvsei ei]ς e]me; ὁ a]delfovς mou
 kai; a]fhvsw au]tw'/_
How often shall my brother sin against me
and how often must I forgive him? (Matt 18:21).

 a]goravswmen dhnarivwn diakosivwn a[rtouς kai; dwvsomen au]τοῖς fagei'n_
Shall we buy 200 denaria of bread and give them to eat? (Mark 6:37).

	(b). Rhetorical. This asks an unreal question that does not seek information; instead, it either makes an assertion or raises an issue for discussion.

 Tiv oun e]rou'men_ 
e]pimevnwmen th'/ a]martiva/,
 i{na ἡ cavriς pleonavsh/_
What, then, shall we say?
Shall we remain in sin,
that grace may abound? (Rom 6:1).

 oi{tineς a]peqavnomen th'/ a]martiva/, pw'ς e[ti zhvsomen ἐν au]th'/_
How shall we, who died to sin, live any longer in it? (Rom 6:2).

 pw'ς h]mei'ς e]kfeuxovmeqa thlikauvthς a]melhvsanteς swthriva".
How shall we escape if we neglect so great a salvation? (Heb 2:3).

Kalo;n oun to; a{la"·
 e]a;n de; kai; to; a{laς mwranqh'/, ἐν tivni a]rtuqhvsetai_
Salt is good;
but if salt loses its flavor, with what will it be seasoned? (Luke 14:34).

The Perfect Tense

The perfect tense is composed of linear (---------------) and punctiliar (o) action. It refers to an event finished or state completed which has an existing result that carries over and continues to exist up to the present time of speaking (o-----------------).

1. Consummative (Extensive). Although possessing the double reference of completed action (punctiliar) and existing result (linear), emphasis here is on the former: attention is directed mainly to a past event as fully completed.

 peplhrwvkate th;n ]Ierousalh;m τῆς didach'ς ὑμῶν.
You have filled ]erusalem with your teaching (Acts 5:28).

 ἡ a]gavph tou' qeou' e]kkevcutai ἐν tai'ς kardivaiς ἡμῶν .
God’s love has been poured out in our heart (Rom 5:5).

 mia'/ prosfora'/ teteleivwken ei]ς to; dihneke;ς tou;ς a]giazomevnou".
By one offering he has perfected forever those being sanctified (Heb 10:14).

 to;n kalo;n a]gw'na h]gwvnismai,
 to;n drovmon tetevleka,
 th;n pivstin tethvrhka·
I have fought the good fight,
I have finished the course,
I have kept the faith (2 Tim 4:7).

Intensive (Resultative). Although possessing the double reference of finished action and existing result, emphasis here is on the latter: attention is directed mainly to the continuing result of the past event. This is usually translated as an English present or present perfect.

Nu'n ἡ yuchv mou tetavraktai.
Now my soul is troubled ( John 12:27).

 metaxu; ἡμῶν kai; ὑμῶν cavsma mevga e]sthvriktai.
A great chasm is fixed between us and you (Luke 16:26).

 pepisteuvkamen kai; e]gnwvkamen o{ti su; ei ὁ a{gioς tou' qeou'.
We have believed and know that you are the Holy one of God (John 6:69).

 Nuni; Cristo;ς e]ghvgertai ἐκ nekrw'n.
Now Christ is risen from the dead (1 Cor 15:20).

3. Iterative. The perfect denotes completed events which occurred repeatedly at successive intervals in the past, the recurring instances having established a certain result.

 mhv tina w|n a]pevstalka pro;ς ὑμᾶς,
 di᾽ au]tou' e]pleonevkthsa ὑμᾶς_
Did I cheat you through any of the men 
whom I have sent you? (2 Cor 12:17).

 ὁ pevmyaς me path;r e]kei'noς memartuvrhken peri; e]mou'.
The Father who sent me has borne witness of me (John 5:37).

 prosei'con de; au]tw'/ dia; to; i]kanw'/ crovnw/
 tai'ς mageivaiς e]xestakevnai au]touv".
They were paying him attention because for a long time
he had amazed them with his magical tricks (Acts 8:11).

} O hn a]p᾽ a]rch'",
 o} a]khkovamen,
 o} e]wravkamen τοῖς ὁfqalmoi'ς ἡμῶν .
That which was from the beginning,
which we have heard, 
which we have seen with our eyes (1 John 1:1).

4. Dramatic (Historical). The perfect describes a completed past event in an unusually vivid and realistic manner, the result of which the speaker conceives himself to be witnessing. This is the weakest of all the perfects and can be rendered like an simple past
 ]Iwavnnhς marturei' peri; au]tou' kai; kevkragen levgwn· 
John bore testimony about him and cried saying (John 1:15).

 tri;ς e]rrabdivsqhn, a{pax e]liqavsqhn, tri;ς ἐνauavghsa,
 nucqhvmeron ἐν tw'/ buqw'/ pepoivhka·
Thrice I was beaten, once I was stoned, thrice I suffered shipwreck,
a night and a day I spent in the ocean (2 Cor 11:25).

 kai; hlqen kai; ei[lhfen ἐκ τῆς dexia'ς tou' kaqhmevnou ἐπὶ tou' qrovnou.
And he came and took it from the right hand of him sitting on the throne (Rev 5:7).

 teqevamai to; pneu'ma katabai'non w]ς peristera;n ἐξ ou]ranou' 
I saw the Spirit descending as a dove from heaven (John 1:32).

Pivstei prosenhvnocen ]Abraa;m to;n ]Isaa;k.
By faith Abram offered up Isaac (Heb 11:17).

 tw'/ ]Abraa;m di᾽ e]paggelivaς kecavristai ὁ qeov".
God gave it to Abraham by promise (Gal 3:18).

5. Gnomic. The perfect denotes what customarily and generally happens; the gnomic present expresses linear action, the gnomic aorist punctiliar action, and the gnomic perfect expresses both of these together.

 Gunh; devdetai e]f᾽ o{son crovnon zh'/ ὁ a]nh;r au]th'"· 
A woman is bound as long as her husband lives (1 Cor 7:39).

	i.e., she becomes bound (punctiliar) at marriage,
	    and then remains (linear) that way

 ὃς d᾽ a]n thrh'/ au]tou' to;n lovgon,
 a]lhqw'ς ἐν touvtw/ ἡ a]gavph tou' qeou' teteleivwtai.
Whoever obeys his word,
truly in this one the love for God is fully developed (1 John 2:5).

 o{stiς o{lon to;n novmon thrhvsh/ ptaivsh/ de; ἐν ἐνiv,
 gevgonen pavntwn e[noco".
Whoever keeps the whole Law but stumbles in one part
 is guilty of breaking it all (James 2:10).

 ὁ diakrinovmenoς e[oiken kluvdwni qalavssh".
He who doubts is like a wave of the sea (James 1:6).

6. Proleptic (Prohetico). This graphically describes a future event which, when it does occur, will have a result that continues to exist. Translate as a future.

 ὁ plou'toς ὑμῶν sevshpen
 kai; ta; i]mavtia ὑμῶν shtovbrwta gevgonen,
  ὁ cruso;ς ὑμῶν kai; ὁ a[rguroς kativwtai 
kai; ὁ i]o;ς au]tw'n ei]ς martuvrion ὑμῖν e[stai
 kai; favgetai ta;ς savrkaς ὑμῶν w]ς pu'r.
 e]qhsaurivsate ἐν e]scavtaiς ἡμέρᾳi".
Your riches have rotted
and your garments have become moth-eaten,
your gold has rusted.
And their rust will be a testimony against you
and will consume your flesh as fire.
You have stored up wrath for the last days (James 5:2-3).

	i.e., according to James 5:1, these calamities
	    were about to fall on the rich

 ὁ diakrinovmenoς e]a;n favgh/ katakevkritai.
He who doubts, if he eats, is condemned (Rom 14:23).

The Pluperfect Tense

The perfect tense is viewed from the present time. The pluperfect is merely the perfect tense viewed from past time. That is, an event occurs in the remote past with a result that continues up to the more immediate past, which is the time of speaking (reference).

1. Consummative. (Extensive). Although possessing the double reference of an action completed prior to a point of past time with a continuing result existing up to that subsequent past time, emphasis here is on the former: attention is directed mainly to a previous past event standing at the past time of speaking as fully completed.

 ou]k e[pesen, teqemelivwto ga;r ἐπὶ th;n pevtran.
It did not fall, for it had been founded upon the rock (Matt 7:25).

parevqento au]tou;ς tw'/ kurivw/ ei]ς o}n pepisteuvkeisan.
He entrusted them to the Lord in whom they had believed (Acts 14:23).

 levgei au]th'/ ὁ ]Ihsou'"· dovς moi pei'n·
 oi] ga;r maqhtai; au]tou' a]pelhluvqeisan ei]ς th;n povlin 
Jesus said to her, “Please give me a drink.”
For his disciples had gone away into a city (John 4:7-8).

 h[lqomen ei]ς Mivlhton. 
kekrivkei ga;r ὁ Pau'lo"
 parapleu'sai th;n [ Efeson
We came to Miletus;
for Paul had determined 
to sail past Ephesus (Acts 20:15-16).

2. Intensive (Resultative). Although possessing the double reference of an action completed prior to a point of past time with a continuing result existing up to that past time, emphasis here is on the latter: attention is directed mainly to the resulting effect existing at the past time of speaking.

 nikhvsh/ au]tovn, th;n panoplivan au]tou' ai[rei 
e]f᾽ h|/ e]pepoivqei.
He overpowers him and takes away his armor
in which he trusted (Luke 11:22).

 eu|ren au]tou;ς kaqeuvdonta", hsan ga;r au]tw'n oi] ὁfqalmoi; bebarhmevnoi.
He found them sleeping, for their eyes were heavy (Matt 26:43).

 h[gagon au]to;n ἕως ὁfruvoς tou' o[rouς e]f᾽ ou| ἡ povliς w]/kodovmhto au]tw'n
They led him to the brow of the hill, on which their city was built (Luke 4:29).

 w]ς a]tenivzonteς hsan ei]ς to;n ou]rano;n 
poreuomevnou au]tou',
 kai; i]dou; a[ndreς duvo pareisthvkeisan au]τοῖς 
 oi} kai; eipan·
As they were looking into heaven 
as he was departing,
two men stood by them,
 and they said . . . (Acts 1:10-11).

3. Interative. The pluperfect denotes completed events which occurred repeatedly at successive intervals prior to a point of past time, the recurring instances having established a certain existing result continuing to exist up to that past time of speaking.

 parhvggeilen ga;r tw'/ pneuvmati tw'/ a]kaqavrtw/ 
e]xelqei'n ἀπὸ tou' a]nqrwvpou. 
polloi'ς ga;r crovnoiς sunhrpavkei au]to;n 
He commanded the unclean spirit 
to come out of the man,
for many times it had sized him (Luke 8:29).

4. As Simple Past. Certain verbs occur in the pluperfect tense without its usual force; i.e., it functions as the equivalent of an aorist
 ou]k h[fien lalei'n ta; daimovnia,
 o{ti h[/deisan au]tovn.
He did not permit the demons to speak,
because they knew him (Mark 1:34).

 pavnteς oi] a[ggeloi ei]sthvkeisan kuvklw/ tou' qrovnou
 kai; tw'n presbutevrwn ; e[pesan ἐνwvpion tou' qrovnou ἐπὶ ta; provswpa au]tw'n
 kai; prosekuvnhsan tw'/ qew'/
All the angels stood around the throne,
and some of the elders fell on their faces before the throne
and they worshipped God (Rev 7:11).

INFINITIVE

The Infinitive

The infinitive is a verbal-noun or a grammatical incarnation; i.e., while retaining its substantival character and functions, it also adopts verbal character and functions as well.
The infinitive is used in the following ways:

1. Subject. The infinitive acts substantivally as the subject of an expressed or unexpressed verb.

 to;; kaqivsai ἐκ dexiw'n mou h] ἐξ eu]wnuvmwn ou]k e[stin e]mo;n dou'nai.
To sit on my right or left hand is not mine to grant (Mark 10:40).

  to; zh'n Cristo;ς kai; to; a]poqanei'n kevrdo".
 To live (is) Christ and to die (is) gain (Phil 1:21).

2. Predicate Nominative. The infinitive rarely renames and further describes the subject
 tou'to e]stin sumparaklhqh'nai ἐν u]mi'n.
That is to be comforted by you (Rom 1:12).

3. Apposition. The infinitive functions as nominative, genitive, or accusative simple apposition to some kind of preceding substantive (noun, pronoun, substantival ad], etc). The appositional infinitive provides a more specific example that falls within the broader category denoted by the word modified.

 Tou'to e]stin qevlhma tou' qeou', 
 ὁ a]giasmo;ς ὑμῶν, 
a]pevcesqai ὑμᾶς ἀπὸ τῆς porneiva",
This is God’s will,
your sanctification:
that you abstain from immorality (1 Thess 4:3).

e[dwken au]τοῖς ὁ θεός pneu'ma katanuvxew",
 ὁfqalmou;ς tou' mh; blevpein
 kai; wta tou' mh; a]kouvein,
 God gave them a spirit of stupor,
namely, eyes that don’t see
and ears that don’t hear (Rom 11:8).

 Tou'to levgw mhkevti ὑμᾶς peripatei'n,
 kaqw;ς kai; ta; e[qnh peripatei'

I say this: you should no longer live
as the Gentiles live (Eph 4:17).

4. Direct Object. The infinitive receives the action of a verbal form.

 nuni; de; kai; to; poih'sai e]pitelevsate.
And now, finish also the doing (2 Cor 8:11).

 zhlou'te to; profhteuvein
 kai; to; lalei'n mh; kwluvete glwvssai"·
Seek to prophesy
and stop hindering the speaking in tongues (1 Cor 14:39).

 θεός e]stin ὁ ἐνergw'n ἐν u]mi'n
 kai; to; qevlein kai; to; ἐνergei'n u]pe;r τῆς eu]dokiva".
God is the one who is working in you
both the willing and the doing of his will (Phil 2:13).

5. Indirect Discourse. Occurring in two different constructions, after verbs of saying, thinking, perceiving, showing, etc., the infinitive serves as the principal verb of the dependent clause containing the indirect assertion of a statement. This infinitive is the object of a verb of mental perception or communication and expresses the content or the substance of the thought or of the communication.

	(a). simple infinitive

 e[rcontai Saddoukai'oi pro;ς au]tovn,
 oi{tineς levgousin a]navstasin mh; einai.
Sadducees came to him,
who say that there is no resurrection (Mark 12:18).

	(b). tou` + infinitive

  e]krivqh tou' a]poplei'n h]ma'ς ei]ς th;n ]Italivan.
It was determined that we would sail to Italy (Acts 27:1).

6. Instrumental. Occurring in two different constructions, the infinitive expresses the means by which the action of a verb is accomplished.

	(a). simple infinitive
 tiv peiravzete to;n qeo;n e]piqei'nai zugo;n ἐπὶ to;n travchlon tw'n maqhtw'n.
Why tempt God by putting a yoke on the disciples’ neck? (Acts 15:10).

	(b). e᾽n + tw`/ + infinitive

 a]pevsteilen au]to;n eu]logou'nta ὑμᾶς ἐν tw'/ a]postrevfein e{kaston ἀπὸ ponhriw'n 
He sent him blessing you by turning you from evil (Acts 3:26).

7. Object of Preposition. The infinitive functions as the object of a preposition when one of the standard substantival uses is not in view.

 ἐν tw'/ ὑπὸtavxai »au]tw'/¼ ta; pavnta ou]de;n a]fh'ken au]tw'/ a]nupovtakton.
In subjecting all things to him, he left nothing independent of him (Heb 2:8).

 a]nti; tou' levgein ὑμᾶς· e]a;n ὁ kuvrioς qelhvsh/.
Instead you should say, “If the Lord willsς (James 4:15).

 kaqavper ἡ proqumiva tou' qevlein,
 ou{twς kai; to; e]pitelevsai ἐκ tou' e[cein.
As there is the readiness to will, 
so there may be the completion from your substance (2 Cor 8:11).

8. Purpose (Telic, Final). This begins the infinitive’s verbal uses. Appearing with or without the article, it serves in a variety of ways as would a finite verb of the appropriate mood in an independent or dependent clause. The first of these verbal uses is purpose: occurring in seven different constructions, the infinitive expresses the aim of the verb’s action or state.

	(a). simple infinitive

 Cristo;ς ]Ihsou'ς hlqen ei]ς to;n kovsmon a]martwlou;ς sw'sai.
Christ Jesus came into the world to save sinners (1 Tim 1:15).

	(b). ei*V tov + infinitive

 metanohvsate kai; e]pistrevyate ei]ς to; e]xaleifqh'nai ὑμῶν ta;ς a]martiva",
Repent and turn that your sins may be wiped out (Acts 3:19).

	(c). tou` + infinitive

 e]xh'lqen ὁ speivrwn tou' speivrein.
The sower went out to sow (Matt 13:3).

	(d). provV + tov + infinitive

 ὁ blevpwn gunai'ka pro;ς to; e]piqumh'sai au]th;n.
He who looks at a woman in order to lust after her (Matt 5:28).

	(e). eneken + tou` + infinitive

 e[graya e{neken tou' fanerwqh'nai th;n spoudh;n ὑμῶν.
I wrote that your earnestness might be manifested (2 Cor 7:12).

	(f). w@ste + infinitive

 a]pevsteilan e]gkaqevtouς 
i{na e]pilavbwntai au]tou' lovgou,
 w{ste paradou'nai au]to;n th'/ e]xousiva/ tou' h]gemovno".
They sent spies,
to catch him in a statement,
in order to deliver him to the authority of the ruler (Luke 20:20).

	(g). w&V + infinitive

 ou]deno;ς lovgou poiou'mai th;n yuch;n timivan e]mautw'/ 
w]ς teleiw'sai to;n drovmon mou 
I do not count my life dear to myself,
so I may finish my course (Acts 20:24).

9. Consecutive (Result). Occurring in four different constructions, the infinitive expresses either the actual or the conceived outcome of the finite verb to which it is related.

	(a). simple infinitive

 e]plhvrwsen ὁ satana'ς th;n kardivan sou,
 yeuvsasqai se to; pneu'ma to; a{gion.
Satan filled your 
so that you lied (Acts 5:3).

	(b). w@ste + infinitive

 e]qeravpeusen au]tovn, w{ste to;n kwfo;n lalei'n.
He healed him, so that the mute spoke (Matt 12:22).

	(c). tou` + infinitive

 oi] ὁfqalmoi; au]tw'n e]kratou'nto 
tou' mh; e]pignw'nai au]tovn.
Their eyes were restrained 
so as not to recognize him (Luke 24:16).

	(d). ei*V + tov + infinitive

 Mh; basileuevtw ἡ a]martiva ἐν tw'/ qnhtw'/ ὑμῶν swvmati
 ei]ς to; u]pakouvein tai'ς e]piqumivaiς au]tou',
Do not let sin rule in your mortal body,
so that you obey its lusts (Rom 6:12).

10. Temporal. The action of the main verb occurs before, at the same time as, or after the action of the infinitive which, following a preposition, is equivalent to a temporal clause.

	(a). Antecedent. priVn (h#) or prov + tou` or ewV + tou` + infinitive

 pri;n h] di;ς a]levktora fwnh'sai
 trivς me a]parnhvsh/.
Before the rooster crows twice, 
you will deny me three times (Mark 14:30).

	(b). Contemporaneous. e*n + tov + infinitive

 ]En tw'/ poreuvesqai au]tou;ς au]to;ς ei]sh'lqen ei]ς kwvmhn tinav·
As they were traveling, he entered a village (Luke 10:38).

	(c). Subsequent. metav + tov + infinitive

 meta;; to; e]gerqh'nai me proavxw ὑμᾶς ei]ς th;n Galilaivan.
After I have arisen, I will go before you (Matt 26:32).

11. Causal. Occurring in three different constructions, the articular infinitive (usually after a preposition) expresses the reason for the verb’s action, and is equivalent to a causal clause. Unlike the infinitive of purpose, the causal infinitive gives a retrospective answer, looking back to the ground or reason, while the purpose infinitive gives a prospective answer, looking forward to the intended aim.

	(a). diav + tov + infinitive

 ou]k e[cete dia; to; mh; ai]tei'sqai ὑμᾶς,
You don’t have, because you don’t ask (James 4:2).

	(b). e@neken + tou` + infinitive

 ou]k a]postrafhvsomai au]touv", 
e{neken tou' ai]cmalwteu'sai au]tou;ς ai]cmalwsivan.
I will not revoke their punishment,
because they exiled to entire population (Amos 1:6).

	(c). tw`/ + infinitive

 ou]k e[schka a[nesin tw'/ pneuvmati mou 
tw'/ mh; eu]rei'n me Tivton.
I had no rest in my spirit, 
because I did not find Titus (2 Cor 2:13).

12. Complimentary. This infinitive completes or finishes the idea that has only just begun to be expressed in certain verbs, such as a᾽rcomai, duvnamai, mevllw, o*feivlw.

 Tovte h[rxato ὁneidivzein ta;ς povlei".
Then he began to rebuke the cities (Matt 11:20).

 h[mellen a]poqnhv/skein.
He was about to die (John 4:47).

 Ou]dei;ς duvnatai dusi; kurivoiς douleuvein· 
No one can serve two masters (Matt 6:24).

 u]mei'ς ὁfeivlete a]llhvlwn nivptein tou;ς povda"·
You ought to wash one another’s feet (John 13:14).

13. Epexegetical. The infinitive further clarifies or qualifies a noun, verb, or adjective.

	(a). With nouns of time, desire, fitness, authority, need, hope,etc.

 e[dwken au]τοῖς e]xousivan tevkna qeou' genevsqai.
He gave them authority to become God’s children (John 1:12).

 th;n e]piqumivan e[cwn ei]ς to; a]nalu'sai kai; su;n Cristw'/ einai.
Having the desire to depart and to be with Christ (Phil 1:23).

	(b). With adjectives denoting ability, fitness, readiness, quickness, etc.

 tau'ta paravqou pisτοῖς a]nqrwvpoi",
 oi{tineς i]kanoi; e[sontai kai; e]tevrouς didavxai.
Entrust these to faithful men,
who will be able to teach others also (2 Tim 2:2).

e[stw; pa'ς a[nqrwpoς tacu;ς ei]ς to; a]kou'sai, bradu;ς ei]ς to; lalh'sai.
Every person must be quick to hear, slow to speak (James 1:19).

	(c). With verbs

 a]ntelavbeto ]Israh;l paido;ς au]tou', mnhsqh'nai e]levou",
He helped Israel his servant, in that he remembered his mercies (Luke 1:54).

 e]pikatavratoς pa'ς ὃς ou]k e]mmevnei pa'sin gegrammevnoiς ἐν / biblivw/ tou' novmou 
tou' poih'sai au]tav.
Cursed is everyone who does not continue in all things written in the book of the Law
to obey them (Gal 3:10).

14. Imperatival. The infinitive carries the force of an emphatic command.

 mhde;n ai[rete ei]ς th;n ὁdovn,
 mhvte a]na; duvo citw'naς e[cein.
Take nothing for the journey,
 nor have two tunics apiece (Luke 9;3).

 caivrein meta; cairovntwn, 
klaivein meta; klaiovntwn.
Re]oice with those re]oicing, 
weep with those weeping (Rom 12:15).

 plh;n ei]ς o} e]fqavsamen, 
tw'/ au]tw'/ stoicei'n.
Nevertheless live in accord with the same standard 
unto which we have attained

15. Epistolary. This infinitive is idiomatically used in the salutation of a letter as a greeting to the recipient(s).

 ]Iavkwboς qeou' kai; kurivou ]Ihsou' Cristou' dou'lo"
 tai'ς dwvdeka fulai'ς tai'ς ἐν th'/ diaspora'/ 
caivrein.
James, a servant of God and of the Lord Jesus Christ,
to the twelve tribes in the dispersion,
greetings (James 1:1).

 gravyaς e]pistolh;n e[cousan to;n tuvpon tou'ton·
 Klauvdioς Lusivaς tw'/ krativstw/ h]gemovni Fhvliki
 caivrein.
He wrote a letter having this form:
Claudios Lysias, to the most excellent govenor Felix,
 greetings (Acts 23:25-26).

16. Absolute. Appearing after w&V, the infinitive stands absolutely or independently (i.e., almost like a finite verb) in a parenthetical-type statement.

kai; w]ς e[poς ei]pei'n,
 di᾽ ]Abraa;m kai; Leui; ὁ dekavtaς lambavnwn dedekavtwtai·
And, so to speak,
through Abraham also Levi paid a tithe (Heb 7:9).

PARTICIPLE

PARTICIPLES

 A participle is a verbal-adjective or grammatical half-breed; i.e., it participates (hence, “participle”) in some of the characteristics and functions of both the verb and adjective.
The participle is used in the following ways.

1. Ad]ectival. The participle modifies or describes a noun, agreeing with this noun in gender, number, and case.

	(a). Attributive. With or without the article, the participle attributes a quality or characteristic to the word modified.

 ti e{teron th'/ u]giainouvsh/ didaskaliva/ a]ntivkeitai
Whatever is contrary to sound doctrine (1 Tim 1:10).

 a]posth'nai ἀπὸ qeou' zw'nto",
To fall away from the living God (Heb 3:12).

	(b). Predicate. The participle, like the predicate adjective, makes a statement or assertion about the word which it modifies. This is always anarthrous.

h[mhn a]gnoouvmenoς tw'/ proswvpw/ tai'ς e]kklhsivaiς τῆς ]Ioudaiva".
I was unknown to the churches of Judea (Gal 1:22).

 Zw'n  ὁ lovgoς tou' qeou' kai; ἐνergh;".
The Word of God is alive and effective (Heb 4:12).

 eu]rivskei au]tou;ς kaqeuvdonta".
He found them sleeping (Mark 14:37).

2. Substantival. This participle serves with or without the article as a noun, its case and case-function being determined by its use in the sentence; the substantival participle appears in all five cases and can assume almost any case function.

	(a). Nominative
 ὁ pisteuvwn ei]ς au]to;n ou] krivnetai.
He who believes in him is not condemned (John 3:18).

 e]kei'nai ei]sin ai] marturou'sai peri; e]mou'·
Those are the ones which testify of me (John 5:39).

 ὁ pisteuvwn ei]ς e]mev,
 potamoi; ἐκ τῆς koilivaς au]tou' reuvsousin u{datoς zw'nto".
He who believes in me,
rivers of living water shall flow from his belly (John 7:38).

	(b). Genitive. 

 polloi;; tw'n a]kousavntwn to;n lovgon e]pivsteusan.
Many of those who heard the word believed (Acts 4:4).

 divwke; ei]rhvnhn meta; tw'n e]pikaloumevnwn to;n kuvrion.
Pursue peace with those calling on the Lord (2 Tim 2:22).

 metativqesqe ἀπὸ tou' kalevsantoς ὑμᾶς ἐν cavriti.
You are deserting him who called you by grace (Gal 1:6).

	(c).Dative.
 tw'/ krouvonti a]noighvsetai.
To him who knocks it will be opened (Matt 7:8).

 th'/ e]kklhsiva/ tou' qeou' th'/ ou[sh/ ἐν Korivnqw/.
To the church of God which is in Corinth (1 Cor 1:2).

 pavnta i]scuvw ἐν tw'/ ἐνdunamou'nti me.
I can do all things by him who enables me (Phil 4:13).

	(d). Accusative.

 Diamartuvromai ἐνwvpion Cristou' tou' mevllontoς krivnein zw'ntaς kai; nekrouv", 
I charge you before Christ who is about to Judge the living and the dead (2 Tim 4:1).

 katevsthsen au]to;n h]gouvmenon e]p᾽ [Aigupton.
He appointed him ruler (Acts 7:10).

e]lavtreusan th'/ ktivsei para; to;n ktivsanta.
They served the creature rather than the Creator (Rom 1:25).

	(e). Vocative.

 a]napolovghtoς ei, w a[nqrwpe pa'ς ὁ krivnwn· 
You are without excuse, O man, everyone who Judges (Rom 2:1).

eu]fravnqhti, stei'ra ἡ ou] tivktousa, ; bovhson, ἡ ou]k w]divnousa·
Re]oice, O barren woman, who does not give birth, shout for joy, O woman, who does not suffer birth pains (Gal 4:27).

3. Adverbial (Circumstantial). The participle adds a secondary (hence, “circumstantial,ς that is, an incidental) thought—action or state—which both accompanies the thought of the main verb (hence, “adverbial,ς i.e., added to the verb) and which is related to it in various ways; i.e., the participle may stress the time, cause, condition, etc., of the verb. The participle’s action may occur before, at the same time as, or after the action of the main verb.

Antecedent nhsteuvsaς ἡμέρᾳς tesseravkonta kai; nuvktaς tesseravkonta, u{steron e]peivnasen.
Having fasted forty days and forty nights, he afterwards became hungry (Matt 4:2).

Simultaneous Eti lalou'ntoς tou' Pevtrou ta; rhvmata tau'ta
 e]pevpesen to; pneu'ma to; a{gion ἐπὶ pavntaς tou;ς a]kouvontaς to;n lovgon.
While Peter was still speaking these words, the Holy spirit fell upon all those hearing the message (Acts 10:44).

Subsequent Nuni;; poreuvomai ei]ς ]Ierousalh;m diakonw'n τοῖς a]givoi".
Now I am going to ]erusalem to minister to the saints (Rom 15:25).

	(a). Time (Temporal). Using “while,ς “when,ς “having,ς “after,ς “as,ς “during,ς or some other appropriate time-word to help translated the participle, the participle’s action (state) is related to the main verb in a temporal way, telling when the action of the verb occurs.

 paravgwn para; th;n qavlassan τῆς Galilaivaς eiden Sivmwna.
While passing by the sea, he saw Simon (Mark 1:16).

 e]lqw;n e]kei'noς e]levgxei to;n kovsmon peri; ἁμαρτίας 
Having come, that one will reprove the world concerning sin (John 16:8).

 ]Agrivppaς ὁ basileu;ς kai; Bernivkh kathvnthsan ei]ς Kaisavreian
 a]spasavmenoi to;n Fh'ston.Agrippa the king and Bernice arrived at Caesarea, and greeted Festus (Acts 25:13).

 sth'te perizwsavmenoi th;n ὁsfu;n ὑμῶν ἐν a]lhqeiva/.
Stand, after girding your waist with truth (Eph 6:14).

	(b). Telic (Purpose). The present or future participle expresses the aim of the action of the main verb.
 i[dwmen ei] e[rcetai ]Hlivaς swvswn au]tovn.
Let’s see if Eli]ah comes to save him (Matt 27:49).

 ὃς e]lhluvqei proskunhvswn ei]ς ]Ierousalhvm,
Who had come to worship in ]erusalem (Acts 8:27).

	(c). Cause. Rendered with “since,ς “as,ς “inasmuch as,ς or “because,ς the participle gives the reason for the main verb’s action and tells why it occurs.

 Dikaiwqevnteς oun ἐκ pivstewς ei]rhvnhn e[comen pro;ς to;n qeo;n dia; tou' kurivou ἡμῶν ]Ihsou' Cristou'
Because we have been justified by faith in our Lord Jesus, we have peace with God (Rom 5:1).

 [ Econteς oun a]rciereva mevgan,, ]Ihsou'n to;n ui]o;n tou' qeou',
 kratw'men τῆς ὁmologiva".
Since we have a great high priest, Jesus, the Son of God, let’s hold fast our profession (Heb 4:14).

 divkaioς w]n kai; mh; qevlwn au]th;n deigmativsai, e]boulhvqh lavqra/ a]polu'sai au]thvn.
Inasmuch as he was just and unwilling to shame her, secretly he put her away (Matt 1:19).

	(d). Condition. The participle states a first, second, or third class condition which, only “ifς fulfilled, secures the accomplishment of the action (state) indicated in the main verb.

 ὁ e]sqivwn kai; pivnwn krivma e]autw'/ e]sqivei kai; pivnei mh; diakrivnwn to; sw'ma.
He who eats and drinks, eats and drinks Judgment to his own disadvantage, if [ = since] he does not discern the body (1 Cor 11:29).

 kagw; e]lqw;n su;n tovkw/ a]n au]to; e[praxa.
If I had come, I would have collected it with interest (Luke 19:23).

 ]Ekousivwς a]martanovntwn ἡμῶν meta; to; labei'n th;n e]pivgnwsin τῆς a]lhqeiva", ou]kevti peri; a]martiw'n a]poleivpetai qusiva,
If we sin willfully after receiving a knowledge of the truth, there no longer remains a sacrifice for sins (Heb 10:26).

	(e). Concession. Translated with “though,ς “even though,ς “although,ς “albeit,ς “despite,ς the participle states an action (state) in spite of which the action of the main verb is still carried out.
 e]cqroi; o[nteς kathllavghmen tw'/ qew'/.
Although we were enemies, we were (nevertheless) reconciled to God (Rom 5:10).

 ou]de; Tivtoς ὁ su;n e]moiv, { Ellhn w[n, h]nagkavsqh peritmhqh'nai·
Not even Titus, albeit a Greek, was compelled to be circumcised (Gal 2:3).

 kaivper w]n ui]ov", e[maqen a]f᾽ w|n e[paqen th;n u]pakohvn,
Despite being a son, he learned obedience through the things he suffered (Heb 5:8).

 ]En sarki; peripatou'nteς ou] kata; savrka strateuovmeqa,
Though we live in the flesh, we do not fight according to the flesh (2 Cor 10:3).

	(f). Means. The participle indicates the means by which the action of the controlling verb is accomplished. In translation, use "byς or "throughς + the meaning of the participle.
 tau'ta; gevgraptai i{na pisteuvshte o{ti ]Ihsou'ς e]stin ὁ cristo;ς ὁ ui]o;ς tou' qeou', kai; i{na pisteuvonteς zwh;n e[chte.
These are written that you might believe that Jesus is the Christ, and that by believing you might have life (John 20:31).

 Cristo;ς h]ma'ς e]xhgovrasen ἐκ τῆς katavraς tou' novmou genovmenoς u]pe;r ἡμῶν katavra.
Christ redeemed us from the curse of the Law by becoming a curse for us (Gal 3:13).

 tivς ἐξ ὑμῶν merimnw'n duvnatai prosqei'nai ἐπὶ th;n h]likivan au]tou' ph'cun e{na_
Which of you by worrying can add length to his life? (Matt 6:27).

 a]lhqeuvonte"; ἐν a]gavph/ au]xhvswmen ei]ς au]to;n.
By speaking the truth in love, let’s grown up in him (Eph 4:15).

	(g). Modal (Manner). This points out the manner or way in which the action of the verb is performed.
a]ph'lqen lupouvmeno".
He went away grieving (Matt 19:22).

 hlqen ὁ ]Ihsou'ς ei]ς th;n Galilaivan khruvsswn to; eu]aggevlion tou' qeou'
Jesus came into Galilee preaching the gospel (Mark 1:140.

 hlqen pro;ς au]tou;ς peripatw'n ἐπὶ th;n qavlassan.
He came to them walking on the sea (Matt 14:25).

	(h). Result. This expresses the outcome or consequence produced by the main verb. In translation, "thus, and so, consequently,ς etc., + ptc.'s meaning may be used.

 patevra i[dion e[legen to;n qeo;n i[son e]auto;n poiw'n tw'/ qew'/.
He was calling God his own Father, thus making himself equal with God (John 5:18).

 i{na tou;ς duvo ktivsh/ ἐν au]tw'/ ei]ς e{na kaino;n a[nqrwpon poiw'n ei]rhvnhn.
That he might create in himself the two into one new man, and so make peace (Eph 2:15).

 a]nalogivsasqe to;n toiauvthn ὑπὸmemenhkovta ὑπὸ; tw'n a]martwlw'n,
i{na mh; kavmhte tai'ς yucai'ς ὑμῶνe]kluovmenoi.
Consider him who endured such hostility of sinners, lest you faint in your souls, and thus lose heart (Heb 12:3).

	(i). Epexegetical. Being identical, and, thus, simultaneous with the main verb, the participle more precisely defines the verb and explains how its action is to be understood.

h{marton paradou;ς ai|ma a]qw'/on. 
I have sinned in that I betrayed innocent blood (Matt 27:4).

 e]auto;n e]kevnwsen morfh;n douvlou labwvn, ἐν ὁmoiwvmati a]nqrwvpwn genovmeno".
He emptied himself, that is, he assumed a servant nature and appeared in the likeness of men (Phil 2:7).

 ou]k a]mavrturon au]to;n a]fh'ken a]gaqourgw'n, ou]ranovqen ὑμῖν u]etou;ς didou;", e]mpiplw'n trofh'ς kai; eu]frosuvnhς ta;ς kardivaς ὑμῶν.
He did not leave himself without witness, in that he did good and gave you rain from heaven and satisfies you with good things (Acts 14:17).

	(]). Intensive. The participle emphasizes the verb’s action and thereby places additional stress upon it. To help translate, you may use such expressions as "certainly,"
"surely,ς "definitely,ς "by all means,ς etc. + the participle's meaning.

kai; blevponteς blevyete kai; ou] mh; i[dhte.
You will certainly see, and yet you will not see (Matt 13:14).

	i.e., literally, “seeing you will see”

 i]dw;n eidon th;n kavkwsin tou' laou' mou tou' ἐν ]Aiguvptw/.
I have indeed seen the oppression of my people in Egypt (Acts 7:34).

	i.e., literally, “having seen, I saw . . .”

 tou'to i[ste ginwvskonteς o{ti pa'ς povrnoς ou]k e[cei klhronomivan ἐν th'/ basileiva/ tou' Cristou'
You certainly know this:. that no fornicator has an inheritance in Christ’s kingdom (Eph 5:5).

	i.e., literally, “knowing you know this”

 ei] mh;n eu]logw'n eu]loghvsw se kai; plhquvnwn plhqunw' se·
I will by all means bless you and I will surely multiply you (Heb 6:14).

4. Volitive (Imperatival). The participle may be the only verbal form in the sentence, but should a finite verb be present, the participle is unrelated to it. In either case the participle has the force of a cohortative imperative.

 Oi] a[ndreς ὁmoivw", sunoikou'nteς tw'/ gunaikeivw/
Husbands, live together with your wives (1 Pet 3:7).

 a]postugou'nteς to; ponhrovn,kollwvmenoi tw'/ a]gaqw'/,
 Abhor what is evil, cleave to what is good (Rom 12:9).

 th'/ e]lpivdi caivronte", th'/ qlivyei ὑπὸmevnonte", th'/ proseuch'/ proskarterou'nte",
Re]oice in hope, be patient in tribulation, persevere in prayer (Rom 12:12).

 Oi] oi]kevtai ὑπὸtassovmenoi ἐν panti; fovbw/ τοῖς despovtai".
Servants, submit to your masters (1 Pet 2:18).

5. Independent. This participle may be the only verbal form in the sentence; but even if a verb is present, the participle is unrelated to it and stands alone, having the force of a finite verb in the indicative mood.

 kai; e[cwn ἐν th'/ dexia'/ ceiri; au]tou' a]stevraς e]pta;.
And he had in his right hand seven starts (Rev 1:16).

	i.e., this is equivalent to e᾽cei

 kaucwvmenoi ἐν tw'/ qew'/ dia; tou' kurivou ἡμῶν ]Ihsou' di᾽ ou| nu'n th;n katallagh;n e]lavbomen.
We boast in God through our Lord Jesus, through whom we have now received reconciliation (Rom 5:11).

 ἐν panti; qlibovmenoi a]ll᾽ ou] stenocwrouvmenoi, 
 a]porouvmenoi a]ll᾽ ou]k e]xaporouvmenoi,
diwkovmenoi a]ll᾽ ou]k e]gkataleipovmenoi,
 kataballovmenoi a]ll᾽ ou]k a]polluvmenoi,
We are afflicted in every way, but we are not crushed;
we are perplexed but not in despair;
persecuted, but not forsaken;
struck down, but not destroyed (2 Cor 4:8-9).

 ou]ranoi; hsan e[kpalai kai;
 gh' ἐξ u{datoς kai; di᾽ u{datoς sunestw'sa tw'/ tou' qeou' lovgw/,
The heavens existed long ago,
and the earth was formed out of water and through water by God’s word (2 Pet 3:5).

6. Indirect Discourse (“Oratio Obliqua”). An accusative participle accompanied by an accusative noun (pronoun), which serves as the participle’s “subject,ς expresses indirect discourse after verbs of saying, thinking, seeing, hearing, etc.

 ]Akouvomen tinaς peripatou'ntaς ἐν ὑμῖν a]tavktw".
We hear that some among you are walking disorderly (2 Thess 3:11).

	i.e., equivalent to a*kouvomen o@ti tineV peripatou`si

 e]gw; e[gnwn duvnamin e]xelhluqui'an a]p᾽ e]mou'.
I know that power went out of me (Luke 8:46).

 pa'n pneu'ma o} ὁmologei' 
 ]Ihsou'n Cristo;n ἐν sarki; e]lhluqovta ἐκ tou' qeou' ἐστιν
Every spirit which confesses
that Jesus Christ has come in the flesh is from God (1 John 4:2). 

7. Complementary (Supplementary). This participle helps express the thought begun by, and only partially stated in, the primary verb.

	(a). Regular. The main thought is expressed by the finite verb, the subordinate idea by the participle.
 ou] pauvomai eu]caristw'n u]pe;r ὑμῶν.
I do not cease giving thanks for you (Eph 1:16).

 ὁ Pevtroς e]pevmenen krouvwn.
Peter continued knocking (Acts 12:16). 

 e]tevlesen ὁ ]Ihsou'ς diatavsswn τοῖς dwvdeka maqhtai'ς αὐτοῦ 
Jesus finished commanding his twelve disciples (Matt 11:1).

	(b). Irregular. The main thought is expressed by the participle, the subordinate idea by the finite verb.

 e[laqon tineς xenivsanteς a]ggevlou".
Some have entertained angels unknowingly (Heb 13:2).

 proevfqasen au]to;n ὁ ]Ihsou'ς levgwn.
Jesus spoke to him first (Matt 17:25).

8. Redundant (Pleonastic). A finite verb is followed needlessly by a participle with essentially the same meaning.

 e[kraxan levgonte".
They cried out saying (Matt 8:29).

 e]lavlhsen au]τοῖς polla; ἐν parabolai'ς levgwn, . . 
He spoke many things to them in parables saying . . . (Matt 13:3).

 ὁ h]rnhvsato e[mprosqen pavntwn levgwn· ou]k oida tiv levgei".
He denied it before all saying, “I do not know what you mean.ς (Matt 26:70).

9. Adverbial Absolute. The participles functions like a pure adverb.

 prosqei;ς eipen parabolh;n.
He again spoke a parable (Luke 19:11).

 mhdei;ς ὑμᾶς katabrabeuevtw qevlwn.
Let no one intentionally condemn you (Col 2:18).
 o{tan ei[pwsin pa'n ponhro;n kaq᾽ ὑμῶν yeudovmenoi.
Whenever they say every evil thing against you untruthfully (Matt 5:11).

 pro;ς ὑμᾶς; tuco;n paramenw'.
Perhaps I shall remain with you (1 Cor 16:6).

10. Attendant Circumstance. This participle is not treated as subordinate but is put on a par with the main verb. The participle thus adopts the mood of the primary verb and, connnected to it by an inserted “andς (kaiv), is translated as a coordinate verb. This participles serves to show that the emphasis falls on the main verb.

 poreuqevnteς oun maqhteuvsate pavnta ta; e[qnh.
Go, therefore, and make disciples of all nations (Matt 28:19).

	i.e., literally, “having gone, . . . , make disciples”

 Ma'rkon a]nalabw;n a[ge meta; seautou',
 e[stin gavr moi eu[crhstoς ei]ς diakonivan.
Pick up Mark and bring him with yourself,
for he is useful to me for ministry (2 Tim 4:11).

	i.e., literally, “having picked up Mark, bring him . . .”

 ptuvxaς to; biblivon a]podou;ς tw'/ u]phrevth/ e]kavqisen.
Closing the book he gave it to the servant and sat down (Luke 4:20).

 a]fevnteς to;n τῆς a]rch'ς tou' Cristou' lovgon
 ἐπὶ th;n teleiovthta ferwvmeqa.
Let’s leave the basic instruction about Christ
 and (let’s) press on to maturity (Heb 6:1).

 katevneusan τοῖς metovcoiς ἐν tw'/ e]tevrw/ ploivw/
 tou' e]lqovntaς sullabevsqai au]toi'"·
They signaled to their partners in the other boat 
to come and to help them (Luke 5:7).

 parakalei' au]to;n
 i{na e]lqw;n e]piqh'/ς ta;ς cei'raς au]th'/
 i{na swqh'/ kai; zhvsh/.
He begged him 
that he would come and lay his hands on her,
that she might get well and live (Mark 5:23).

	i.e., literally, “that having come, he would lay his hands . . .”

11. Periphrastic. This participle is used along with a finite being verb (usually ei*miv but also givnomai, u&pavrcw, and even e᾽cw) to form one verbal idea. Greek can say luvw, “I loose,ς but it can also express this thought in another way: ei*miV luvwn, “I am loosing.ς So while the periphrastic participle is a “round about wayς of saying something, it is emphatic, stressing all the more the kind of action expressed. There are seven types of periphrastics, and they are constructed in the following way:

Finite Being Verb of ei*miv	Participle	Type of Periphr. Participle	  
present	present	present periphrastic	  
imperfect	present	imperfect periphrastic	  
imperfect	aorist	aorist periphrastic	  
present	perfect	perfect periphrastic	  
imperfect	perfect	pluperfect periphrastic	  
future	present	future periphrastic	  
future	perfect	future perfect periphrastic	 

	(a). Present. This consists of the present of ei*miv + a present participle, stressing all the more the linear type action.

 kai; e]genovmhn nekro;ς kai; i]dou; zw'n ei]mi ei]ς tou;ς ai]w'na".
I was dead, and behold I am alive forever (Rev 1:18).

 ὁ Cristovς e]stin ἐν dexia'/ tou' qeou' kaqhvmeno"·
Christ is sitting at God’s right hand (Col 3:1).

	(b). Imperfect. This is composed of the imperfect of ei*miv + a present participle, stressing linear past action.

 Kai; hn didavskwn to; kaq᾽ ἡμέρᾳn ἐν tw'/ i]erw'/.
He was teaching daily in the temple (Luke 19;47).

 ou]ci; ἡ kardiva ἡμῶν kaiomevnh hn ἐν h]mi'n w]ς e]lavlei h]mi'n ἐν th'/ ὁdw'/;
Was not our heart burning within us as he was talking to us on the way? (Luke 24:32).

	(c). Aorist. This consists of the imperfect of ei*miv + an aorist participle.

 o{stiς hn blhqei;ς ἐν th'/ fulakh'/.
Who was cast into prison (Luke 23:19).

 θεός hn ἐν Cristw'/ kovsmon katallavsswn e]autw'/,
 kai; qevmenoς ἐν h]mi'n to;n lovgon τῆς katallagh'".
God was in Christ reconciling the world to himself,
and he has committed to us the message of reconciliation (2 Cor 5:19).

	(d). Perfect. This is constructed by the present of ei*miv + a perfect participle; the perfect tense is usually intensive (stressing the existing result of a past action).

 Th'/ ga;r cavriti e]ste sesw/smevnoi dia; pivstew".
For by grace are you saved (Eph 2:8).

 e]smen eu]hggelismevnoi kaqavper kakei'noi.
We have been evangelized, just as they (Heb 4:2).

 ai]tei'te kai; lhvmyesqe, i{na ἡ cara; ὑμῶν h/ peplhrwmevnh.
Ask and you will receive, that your joy may be full (John 16:24).

	(e). Pluperfect. This consists of the imperfect of ei*miv + a perfect participle.

 oi} hsan e]lhluqovteς ἐκ pavshς kwvmhς τῆς Galilaiva".
Who had come from every village of Galilee (Luke 5:17).

 ὁ ui]ovς mou hn a]polwlw;ς kai; eu]revqh.
My son had been lost yet has been found (Luke 15:24).

	(f). Future. This is formed by the future of ei*miv + a present participle. This type participle denotes either linear or punctiliar future action.

 ἀπὸ tou' nu'n a]nqrwvpouς e[sh/ zwgrw'n.
From now on you will be catching men (Luke 5:10).

 oi] a]stevreς e[sontai ἐκ tou' ou]ranou' pivptonte",
The stars shall fall from heaven (Mark 13:25).

	(g). Future Perfect. This consists of the future of ei*miv + a perfect participle. This denotes punctiliar action in the near future and abiding result in the remote future.

e]gw; e[somai pepoiqw;ς e]p᾽ au]tw'/
I shall have believed on him (Heb 2:13).

 e[sontai ἀπὸ tou' nu'n pevnte ἐν ἐνi; oi[kw/ diamemerismevnoi,
 trei'ς ἐπὶ dusi;n kai; duvo ἐπὶ trisivn,
From now on five people in one house shall be divided, three against two, and two against three (Luke 12:52).

 o{sa e]a;n dhvshte ἐπὶ τῆς γῆς e[stai dedemevna ἐν ou]ranw'/,
 kai; o{sa e]a;n luvshte ἐπὶ τῆς γῆς e[stai lelumevna ἐν ou]ranw'/.
Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven (Matt 18:18).

CONJUNCTIONS

CONJUNCTIONS

This is a grammatical device that connects words, phrases, clauses, sentences, and paragraphs together, thus forming the joints or hinges of speech. Conjunctions are of two types: (1) paratactic or coordinate, and (2) hypotactic or subordinate.

I. COORDINATE CONJUNCTIONS

These connect syntactical units with other syntactical units of the same grammatical type (i.e., of the same kind or of equal weight). There are seven types of coordinate conjunctions.

1. Copulative. These denote addition, joining together words, phrases, clauses, etc.

te
dev
kaiv

2. Adversative. These indicate contrast, expressing a difference of some kind between the elements linked together.

dev
ou^n
a*llav
plhvn
ei* mhv
mevnto"

3. Dis]unctive (Correlative). These signify that either breaks (disunity) or alternatives exist in the units which are connected together.

h᾽
dev
a*llav
plhvn
kaiv . . . kaiv
te . . . te
te . . . kaiv
ou᾽te . . . ou᾽te
mhvte . . . mhvte
ou*dev . . . ou*dev
mhdev . . . mhdev
e᾽ante . . . e᾽ante

4. Interrogative. These ask direct questions.

pou`
pw`"
o@ti
povte
povqen
i&nantiv
e@wς povte

5. Inferential. These draw a conclustion.

a᾽ra
ou^n
diov
gavr
a*llav
w@ste
o@qen
ou@tw"
diovper
toigarou~n

6. Explicative. These further explain or elaborate on a preceding word, phrase, clause, sentence, or paragraph.

gavr
o@ti

7. Causal. These gives the basis (justification, substantiation) for a preceding statement.

gavr
o@ti

II. SUBORDINATE CONJUNCTIONS

These introduce subordinate (i.e., hypotactic or dependent) clauses, thus joining them to another clause. There are ten types of subordinate conjunctions.

1. Concessive. These introduce concessive clauses, in spite of which the action contained in the main clause occurs anyway.

ei*
ka*n
o@mw"
kaivtoi
ei* kaiv
kaiV ei*
e᾽an kaiv
kaiV e᾽an

2. Consecutive. These introduce result clauses.

w&"
o@ti
i@na
kaiv
w@ste

3. Causal. These introduce the causal clause that gives the reason for the action occurring in another clause.

w&"
o@ti
e*peiv
o@pou
e*n w/%
diovti
kaqwv"
kaqovti
e*peidhv
w&ς o@ti
a*nq * w%n
e*f * o@son
ou% cavrin
kaq * o@son
e*peidhvper

4. Local. These introduce local clauses of place, to be understood either literally or figuratively.

ou%
o@pou
o@qen

5. Comparative. These introduce the comparative clause that expresses a thought analogous to that found in the main clause.

h᾽
w&"
w&seiv
kaqav
kaqov
kaqwv"
w@sper
kaqovti
w&spereiv
w&sauvtw"
kaqavper
kaqwvsper
kaq * o@son
o@n trovpon

6. Temporal. These introduce the temporal clause that tells when the action contained in another clause happens.

w&"
o@te
kaiv
o@tan
e᾽pan
h&nivka
w&ς a᾽n
o&savki"
priVn h᾽
e*peidhv
a᾽criς (ou%)
mevcri (ou%)
e@wς (ou%) (o@tou)

7. Final. These introduce the purpose clause that expresses the aim of another clause.

w&"
mhv
mhvpote
mhV pw~"
i@na (mhv)
o@poς (mhv)

8. Exceptive. These introduce the exceptive clause that limits, restricts, or qualifies the assertion of another clause.

ei* mhv
e᾽an mhv
ei* mhvti
e*ktovς ei* mhv

9. Conditional. These introduce the conditional clause that, if it occurs, secures the realization of the main clause.

ei*
e᾽an
ka*n
kaiv
ei᾽te . . . ei᾽te

10. Interrogative. These introduce indirect questions.

pou~
pw~"
o@ti
povte
povqen
i&nantiv
e@wς povte

*Allav

1. Adversative. The conjunction indicates a contrast.

to; sw'ma ou]k e[stin e}n mevloς a]lla; pollav.
The body is not one part but many (1 Cor 12:14).

2. Transitional. This indicates the preceding is to be regarded as a settled matter, thus turning attention to something else.

kai; ἐν touvtw/ caivrw. ]Alla; kai; carhvsomai,
In this I re]oice; and moreover, I will continue to re]oice (Phil 1:18).

	i.e., a*llav turns from current joy (18a) to future joy (18b)

3. Emphatic. This use of the conjunction adds additional stress to the sentence.

 ὁ de; Pevtroς e[fh au]tw'/: ei] kai; pavnteς skandalisqhvsontai, a]ll᾽ ou]k e]gwv.
And Peter said to him,"Though all fall away, certainly I will notς (Mark 14:29).

4. Rhetorical. The conjunction strengthens a command.

a]lla; e]lqw;n e]pivqeς th;n cei'ra sou e]p᾽ au]thvn.
Oh please come and lay your hand on her (Matt 9:18).

5. Inferential. Rarely does this conjunction draw a conclusion.

a]lla; w]ς ἡ e]kklhsiva ὑπὸtavssetai tw'/ Cristw'/, ou{twς kai; ai] gunai'keς τοῖς a]ndravsin ἐν pantiv.
Therefore, as the church is subject to Christ, so also let the wives be to their husbands (Eph 5:24).

Gavr

1. Explicative. The conjunction further explains or elaborates on a preceding remark.

ou{twς ga;r h]gavphsen ὁ θεός to;n kovsmon, w{ste to;n ui]o;n to;n monogenh' e[dwken, i{na pa'ς ὁ pisteuvwn ei]ς au]to;n mh; a]povlhtai
 a]ll᾽ e[ch/ zwh;n ai]wvnion.
For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish,
but have eternal life (John 3:16).

	i.e., "forς (gavr) explains 3:15's "that whoever believes on him might have eternal life"

2. Causal. This provides proof for a preceding assertion, thus substantiating it and giving the basis for it.
kalevseiς to; o[noma au]tou' ]Ihsou'n: au]to;ς ga;r swvsei to;n lao;n au]tou' ἀπὸ tw'n a]martiw'n au]tw'n
You shall call His name Jesus, for He will save His people from their sins.ς (Matt 1:21).

	i.e., "forς justifies the name Jesus

 gavla ὑμᾶς e]povtisa, ou] brw'ma: ou[pw ga;r e]duvnasqe. 
I fed you milk, not solid food; for you were unable to assimilate it (1 Cor 3:2).

3. Emphatic. The conjunction adds additional force to the sentence.

deivranteς h]ma'ς dhmosiva/ a]katakrivtou",
 a]nqrwvpouς Rwmaivouς u]pavrconta",
 e[balan ei]ς fulakhvn,
 kai; nu'n lavqra/ h]ma'ς e]kbavllousin_ 
ou] gavr
They have beaten us in public without trial, 
men who are Romans, 
and have thrown us into prison; 
and now are they sending us away secretly? 
No indeed! (Acts 16:37).

4. Rhetorical. The conjunction introduces an unreal question that either expresses an opinion or raises an issue for discussion.

tiv gavr, ei] h]pivsthsan tine";
What, then, if some did not believe? (Rom 3:3).

	i.e., gavr raises the issue of Israel's unbelief for discussion

mh; ga;r ἐκ τῆς Galilaivaς ὁ cristo;ς e[rcetai_
What, is the Messiah going to come from Galilee? (John 7:41)

	i.e., from the mhv it is evident that the speaker denies this, thus stating his opinion

5. Confirmatory. This confirms an answer or truth or statement which may only be implicitly expressed in a preceding statement.

tivς ga;r ἡμῶν e]lpi;ς h] cara; h] stevfanoς kauchvsew"-
 h] ou]ci; kai; u]mei'"- 
u]mei'ς gavr e]ste ἡ dovxa ἡμῶν kai; ἡ carav.
For who is our hope or joy or crown of exultation?
Is it not even you?
Yes, you are our glory and joy! (1 Thes 2:20)

	i.e., this confirms the preceding question, assuring the answer

6. Inferential. Rarely, does the conjunction draw a conclusion.

 ὁ diakrinovmenoς e[oiken kluvdwni qalavsshς a]nemizomevnw/ kai; ripizomevnw/.
 mh; ga;r oi]evsqw ὁ a[nqrwpoς e]kei'noς o{ti lhvmyetai ti para; tou' kurivou,
The one who doubts is like the surf of the sea driven and tossed by the wind.
Therefore let not that man expect that he will receive anything from the Lord
(James 1:6-7)

Dev

1. Copulative. The conjunction denotes addition.

]Abraa;m e]gevnnhsen to;n ]Isaavk, 
 ]Isaa;k de; e]gevnnhsen to;n ]Iakwvb, 
 ]Iakw;b de; e]gevnnhsen to;n ]Iouvdan.
Abraham begat Isaac,
and Isaac begat Jacob,
and Jacob begat Judah (Matt 1:2).

2. Adversative. The conjunction indicates a contrast.

Mh; qhsaurivzete ὑμῖν qhsaurou;ς ἐπὶ τῆς gh'", 
 qhsaurivzete de; ὑμῖν qhsaurou;ς ἐν ou]ranw'/, 
Don't lay up for yourselves treasures on earth,
but store up treasures in heaven (Matt 6:19-21).

3. Explanatory. The conjunction explains a preceding statement.

dikaiosuvnh qeou' pefanevrwtai
 dikaiosuvnh de; qeou' dia; pivstewς Ἰησοῦ
God's righteousness has been manifested,
namely, God's righteousness through faith in Jesus (Rom 3:21-22).

4. Transitional. The conjunction turns from an old to a new subject of discussion.

 Peri; de; tw'n ei]dwloquvtwn,
Now concerning the things offered to idols (1 Cor 8:1).

	i.e., dev turns from issues of marriage (7:1-39) to meat offered to idols (8:1-13)

5. Emphatic. The conjunction adds strong force and feeling to the sentence.

genovmenoς u]phvkooς mevcri qanavtou,
 qanavtou de; staurou'.
He became obedient to the point of death,
even death on a cross (Phil 2:8).

6. Resumptive. It resumes a discourse previously begun but later interrupted.

au]to;ς de; ὁ ]Iwavnnhς eicen to; e[nduma au]tou' ἀπὸ tricw'n kamhvlou,
 ἡ de; trofh; hn au]tou' a]krivdeς kai; mevli a[grion.
Now John himself had his clothing from camel hair,
and his food was locusts and wild honey (Matt 3:4).

	i.e., the initial dev resumes the story of John begun in 3:1-2,
	    but briefly interrupted by the OT citation in 3:3

 ]Ihsou'ς de; plhvrhς pneuvmatoς a]givou u]pevstreyen ἀπὸ tou' ]Iordavnou
 kai; h[geto ἐν tw'/ pneuvmati ἐν th'/ e]rhvmw/
Now Jesus, full of the Spirit, returned from the ]ordan
and was being led by the Spirit into the desert (Luke 4:1).

	i.e., the conjunction picks up the narrative of Jesus begun
    in 3:21-22 but interrupted by his genealogy of 3:23-37

@Ina

1. Final. The conjunction introduces a clause expressing the purpose of a finite verb.

a]pevsteilen ὁ θεός to;n ui]o;n ei]ς to;n kovsmon,
 i{na swqh'/ ὁ kovsmoς di᾽ αὐτοῦ 
God sent his son into the world,
that the world might be saved through him (John 3:17).

Mh; krivnete, i{na mh; kriqh'te:
Judge not, lest you be Judged (Matt 7:1).

2. Consecutive (Ecbatic). The conjunction introduces a clause expressing result.

tivς h{marten, ou|toς h] oi] gonei'ς au]tou',
 i{na tuflo;ς gennhqh'/_
Who sinned, this man or his parents,
that he was born blind? (John 9:2)

u]mei'ς dev, a]delfoiv, ou]k e]ste; ἐν skovtei,
 i{na ἡ ἡμέρᾳ ὑμᾶς w]ς klevpthς katalavbh/:
You are not in darkness, 
so that the day should overtake you (1 Thes 5:4).

3. Substantival. The conjunction introduces various kinds of noun clauses that function in various noun roles.

h]rwvta au]to;n
 i{na to; daimovnion e]kbavlh/ ἐκ τῆς qugatro;ς au]th'".
She asked him
to cast the demon out (Mark 7:26).

	i.e., the accusative au*tovn is direct object, 
	    while i@na functions as double accusative

au{t e]stin ἡ ai]wvnioς zwh;
 i{na ginwvskwsin se;.
This is eternal life,
namely that they might know you (John 17:3).

	i.e., the conjunction forms a clause in apposition to zwhv

4. Oratio Variata. For emphasis, the conjunction + the subjunctive express a thought in a different way than expected.

e{kastoς th;n e]autou' gunai'ka ou{twς a]gapavtw w]ς e]autovn,
 ἡ de; gunh; i{na fobh'tai to;n a[ndra.
Each one must love his own wife as himself,
and the wife must respect her husband (Eph 5:33).

	i.e., since the first clause has an imperative (a*gapavtw),
	    one naturally expects the second clause to have one,
	    but the command of clause two is expressed by i@na + subjunctive

i{na parasthvsh/ au]to;ς e]autw'/ e[ndoxon th;n e]kklhsivan,
 mh; e[cousan spivlon h] rutivda h[ ti tw'n toiouvtwn, 
a]ll᾽ i{na h/ a]giva kai; a[mwmo".
that he might present to himself the church glorious,
not having spot or wrinkle or any such thing,
but that she may be holy and blameless (Eph 5:27).

	i.e., since clause two describes the church with a ptc (e᾽cousan),
	    a ptc. describing the church is also expected in clause three,
	    but clause three describes the church instead with i@na + subjunctive

5. Definitive. The conjunction + subjunctive complete, qualify, or further explain the thought of an adjective, noun, verb, or clause.

kuvrie, ou]k ei]mi; i]kano;"
 i{na mou ὑπὸ; th;n stevghn ei]sevlqh/", 
Lord, I am not worthy
that you should come under my roof (Matt 8:8).

 ]Abraa;m ὁ path;r ὑμῶν h]galliavsato
 i{na i[dh/ th;n ἡμέρᾳn th;n e]mhvn
Abraham your father re]oiced
in that he saw my day (John 8:56).

ei]ς tou'to e]fanerwvqh ὁ ui]o;ς tou' qeou',
 i{na luvsh/ ta; e[rga tou' diabovlou.
The Son of God appeared for the following reason:
that he might destroy the Devil's works (1 John 3:8).

Kaiv

1. Copulative. The conjunction adds to what has been said.

oi] a]delfoi; au]tou' ]Iavkwboς kai; ]Iwsh;f kai; Sivmwn kai; ]Iouvda".
His brothers are James and Joseph and Simon and Jude (Matt 13:55).

2. Correlative. Occurring twice in a clause, the conjunction may mean "both . . . and."

kai; ὁ a[nemoς kai; ἡ qavlassa u]pakouvei au]tw'/.
Both the wind and the sea obey him (Mark 4:41).

3. Adversative. It expresses a slight contrast.

 ὁ a]kouvsaς kai; mh; poihvsaς 
He who hears yet does not do (Luke 6:49).

4. Consecutive. The conjunction expresses result.

tau'ta pravssete,
 kai; ὁ θεός τῆς ei]rhvnhς e[stai meq᾽ ὑμῶν.
Do these things,
consequently the God of peace will be with you (Phil 4:9).

5. Ad]unctive. The conjunction denotes an emphatic addition.

 Kai; ὑμᾶς o[ntaς nekrou;"
You, too, were dead . . . (Eph 2:1)

	i.e., you also were dead, in addition to Jesus mentioned in 1:20

 ]En w|/ kai; u]mei'ς e]sfragivsqhte tw'/ pneuvmati tw'/ a]givw/,
By whom also you were sealed with the Holy Spirit (Eph 1:13).

	i.e., Gentiles as well as Jews were given the Spirit

6. Ascensive. The conjunction, being a bit emphatic, has the force of "even."

kai; Barnaba'ς sunaphvcqh au]tw'n th'/ ὑπὸkrivsei.
Even Barnabas was swept away by their hypocrisy (Gal 2:13).

7. Epexegetical. The conjunction more precisely defines a preceding word or statement.
Pepeivsmeqa peri; ὑμῶν, a]gaphtoiv, ta; kreivssona
 kai; e]covmena swthriva", 
Concerning you, beloved, we are convinced of better things,
namely the virtues accompanying salvation (Heb 6:9).

8. Comprehensive. The conjunction adds the whole to the various parts.

fqovnoi, mevqai, kw'moi kai; ta; o{moia touvtoi".
envyings, drunkedness, carousing, and in general things like these (Gal 5:21).

9. Particular. The opposite of the above, the conjunction adds the part(s) to the whole.

ei[pate τοῖς maqhtai'ς au]tou' kai; tw'/ Pevtrw/.
Speak to his disciples, and especially to Peter (Mark 16:7).

	i.e., kaiv singles Peter out from the group ("disciples")

10. Emphatic. The conjunction puts special stress on some word or clause.

 kai; e]fronei'te.
You certainly did care (Phil 4:10).

11. Logical. Translated "soς or "thenς or left untranslated, the conjunction introduces an apodosis of some kind.
 ei] e]gw; lupw' ὑμᾶς,
 kai; tivς ὁ eu]fraivnwn me._
If I grieve you,
who then makes me happy? (2 Cor 2:2).

12. Quasi-Temporal. The conjunction almost has the force of "when."

hn de; w{ra trivth kai; e]stauvrwsan au]tovn.
It was the third hour when they crucified him (Mark 15:25).

16. Quasi-Conditional. The conjunction almost has the force of "if."

tiv qevlete moi dou'nai, kagw; ὑμῖν paradwvsw au]tovn_ 
What are you willing to give me, if I betray him to you? (Matt 26:15).

@Oti

1. Recitative (Oratio Recta). Equivalent to quotation marks, the conjunction introduces direct discourse.
kalw'ς eipa"
 o{ti a[ndra ou]k e[cw:
You spoke correctly,
"I have no husbandς (John 4:17).

2. Declarative (Oratio Obliqua). Coming after verbs of saying, thinking, perceiving, etc., the conjunction introduces (direct) objective clauses expressing indirect discourse.

qewrw' o{ti profhvthς ei suv.
I perceive that you are a prophet (John 4:19).

3. Causal. The conjunction introduces a causal clause.

 o{ti e]gw; zw' kai; u]mei'ς zhvsete.
Because I live, you too will live (John 14:19).

prwtovtokoς pavshς ktivsew", o{ti ἐν au]tw'/ e]ktivsqh ta; pavnta.
He is over all creation, since all things were created by him (Col 1:15-16).

4. Explicative. This further explains a preceding statement.

o{ti ou]k e[stin h]mi'n ἡ pavlh pro;ς ai|ma kai; savrka
 a]lla; pro;ς ta; pneumatika; τῆς ponhrivaς ἐν τοῖς e]pouranivoi".
For our struggle is not against flesh and blood,
but against wicked spiritual beings in the heavenlies (Eph 6:12).

	i.e., o@ti expands on 6:11's "the schemes of the Devil"

5. Substantival. The conjunction introduces a variety of noun clauses.

o{ti ἐν novmw/ ou]dei;ς dikaiou'tai para; tw'/ qew'/ dh'lon, 
That no one is justified by the Law before God (is) clear (Gal 3:11).

	i.e., the o@ti clause serves as subject of the omitted e*sti

6. Definitive. The conjunction more finely defines a preceding word.

e[stin au{th ἡ a]ggeliva h}n a]khkovamen a]p᾽ au]tou' 
o{ti ὁ θεός fw'ς e]stin.
This is the message which we have hard from him:
that God is light (1 John 1:5).

	i.e., the o@ti clause more precisely spells out 
    what the "messageς (a*ggeliva) consists of

7. Consecutivie. The conjunction introduces a result clause.

tiv e]stin a[nqrwpoς o{ti mimnhv/skh/ au]tou',
 h] ui]o;ς a]nqrwvpou o{ti e]piskevpth/ au]tovn_
What is man that you care for him?
Or man's offspring that you visit him (Heb 2:6)?

8. Interrogative. The conjunction sometimes raises a question.

oi] grammatei'ς i]dovnteς o{ti e]sqivei meta; tw'n a]martwlw'n kai; telwnw'n
e[legon τοῖς maqhtai'ς au]tou':
 o{ti meta; tw'n telwnw'n kai; a]martwlw'n e]sqivei_
When the scribes saw that he was eating with sinners and tax collectors,
they asked his disciples,
"Why does he eat with tax collectors and sinners?ς (Mark 2:16).

Ou^n

1. Inferential. The conjunction draws a conclusion from the preceding context.

mh; oun givnesqe summevtocoi au]tw'n:
Therefore do not become partakers with them (Eph 5:7).

	i.e., this inference, expressed as a negative command,
	    is drawn from 5:6's warning of divine punishment

2. Resumptive. The conjunction resumes an interrupted narration.

[ Elegen oun τοῖς e]kporeuomevnoiς o[cloiς baptisqh'nai u]p᾽ au]tou': 
So he was speaking to the crowds coming out to be baptized (Luke 3:7).

	i.e., this story was begun in 3:3, delayed by the OT 
	    citation in 3:4-6, and resumed in 3:7 by ou^%n

3. Transitional. The conjunction turns from an old to a new subject or question.

e]gw; ou]k ei]mi; ὁ cristov".
 kai; h]rwvthsan au]tovn:
 tiv oun_ su; ]Hlivaς ei_ 
He said, "I am not the Christ."
And they asked him,
"What, then? Are you Eli]ah?ς (John 1:20-21).

	i.e., the conjunction turns from the possibility of the Baptist
	    being the Messiah to another possibility of his identity

4. Responsive. The conjunction indicates a reply or response.

levgei au]th'/ ὁ ]Ihsou'": dovς moi pei'n: 
levgei oun au]tw'/ ἡ gunh; ἡ Samari'ti".
Jesus said to her, "Please give me a drink."
The Samaritan woman then replied to him . . .(John 4:7, 9).

	i.e., her response to Jesus is brought forward
	    by the ou^n 

5. Emphatic. The conjunction adds stress to a clause.

Kalo;n oun to; a{la": 
Salt, to be sure, is good (Luke 14:34).

6. Adversative. The conjunction rarely expresses contrast.

 ὁ; eipen o{ti profhvthς e]stivn.
Ou]k e]pivsteusan oun oi] ]Ioudai'oi 
He said, "He is a prophet."
The Jews, however, did not believe (John 9:17-18).

7. Continuative. The conjunction carries the narrative or discourse or argument along.

ἐπὶ touvtw/ hlqan oi] maqhtai; αὐτοῦ 
 a]fh'ken oun ἡ gunh; 
At this, his disciples returned.
Then the woman left (John 4:27-28).

&W"

1. Comparative. The conjunction introduces a comparative clause containing an analogous thought, showing how the thought in the main clause is to be taken.

e{kastoς th;n e]autou' gunai'ka ou{twς a]gapavtw
 w]ς e]autovn.
Each one must so love his own wife,
as himself (Eph 5:33).

2. Exclamatory. This use expresses a remark of great force and feeling.

mavrtu"r mou ὁ qeov"
 w]ς e]pipoqw' pavntaς ὑμᾶς.
God is my witness
how I long for all you! (Phil 1:8)

kaqw;ς gevgraptai: 
w]ς w]rai'oi oi] povdeς tw'n eu]aggelizomevnwn a]gaqav.
As it is written,
"How beautiful are the feet of those preaching good things!” (Rom 10:15).

3. Declarative. The conjunction introduces an objective clause of indirect discourse.

oi[date, w]ς e{na e{kaston ὑμῶν 
w]ς path;r tevkna e]autou'
You know how we were encouraging each one of you,
as a father does his own children (1 Thes 2:11).

 u]mei'ς e]pivstasqe
 w]ς a]qevmiton e]stin a]ndri; ]Ioudaivw/ kolla'sqai a]llofuvlw/: 
You know
how it is unlawful for a Jew to touch a foreigner (Acts 10:28).

4. Causal. The conjunction introduces a causal clause.

kai; a[feς h]mi'n ta; ὁfeilhvmata ἡμῶν ,
w]ς kai; h]mei'ς a]fhvkamen τοῖς ὁfeilevtaiς ἡμῶν :
Forgive us our debts,
since we too have forgiven our debtors (Matt 6:12).

5. Temporal. The conjunction forms a time clause.

 w]ς e]geuvsato ὁ a]rcitrivklinoς to; u{dwr oinon gegenhmevnon,
 fwnei' to;n numfivon.
When the supervisor tasted the water made into wine,
he called the groom (John 2:9).

6. Final. Rarely does this conjunction bring forward a purpose clause.

ou]deno;ς lovgou poiou'mai th;n yuch;n timivan e]mautw'/ 
w]ς teleiw'sai to;n drovmon mou kai; th;n diakonivan 
I make my life of no account as precious to myself,
that I may finish my course and ministry (Acts 20:24).

7. Consecutive. The conjunction expresses a result clause.

 au]toi; de; ou]k e[gnwsan ta;ς ὁdouvς mou,
w]ς w[mosa ἐν th'/ ὁrgh'/ mou:
 ei] ei]seleuvsontai ei]ς th;n katavpausin mou.
They have not known my ways,
so I swore in my wrath,
that they would not enter my rest (Heb 3:10-11).

8. Modal. This expresses the manner in which the action of a verb is carried out.

kai; w]ς e[poς ei]pei'n, 
di᾽ ]Abraa;m kai; Leui; ὁ dekavtaς lambavnwn dedekavtwtai:
And, so to speak,
through Abraham also Levi paid a tithe (Heb 7:9).

9. Approximation. Employed with numbers, this conveys the sense of "about, nearly."

w{ra hn w]ς dekavth.
It was around the tenth hour (John 1:39).

hsan de; w]ς tetrakiscivlioi. 
Now there about four thousand men (Mark 8:9).

CLAUSES

I. DEFINITION

Forming all or only part of a sentence, a clause consists of a subject and verb,
either or both of which may be omitted but understood to be present.

	(a). Subject and Verb present

 ou{twς ga;r h]gavphsen ὁ θεός to;n kovsmon.
For God so loved the world (John 3:16).

	(b). Subject Present, Verb Omitted

 Tivmioς ὁ gavmoς ἐν pa'sin 
Marriage (must be held) in esteem by all (Heb 13:4).

	(c). Verb Present, Subject Omitted

kaqarivswmen e]autou;ς ἀπὸ panto;ς molusmou' sarko;".
Let's cleanse ourselves from all filthiness of the flesh (2 Cor 7:1).

	(d). Both Subject and Verb Omitted

o} e]a;n poih'te,
 ἐκ yuch'ς e]rgavzesqe
 w]ς tw'/ kurivw/ kai; ou]k a]nqrwvpoi",
Whatever you do,
do it wholeheartedly
as for the Lord and not for men (Col 3:23).

II. STRUCTURAL RELATION OF CLAUSES

When two or more clauses are connected in a coordinate relation, they constitute a compound sentence. In this sentence no clause is subordinate to another, but all are in an equal or coordinate relationship called "paratacticς (parataktovς = 'arranged alongside'). When one clause is subordinate to another, the relationship is called "hypotacticς (u&potaktovς = 'arranged under'), and the sentence is complex.

III. NATURE OF CLAUSES

There are two kinds: (1) without the help of another clause, the independent (coordinate) clause makes complete sense by itself and, so, can stand alone. (2) The dependent (subordinate) clause cannot stand alone, but must depend on an independent clause in order to make complete sense.

IV. TYPES OF CLAUSES

A. Coordinate (Independent)

1. Declarative. This clause makes a straightforward statement as in the indicative mood. It is expressed in the following ways:

	(a). Declarative Indicative

 ou{twς h]gavphsen ὁ θεός to;n kovsmon.
God so loved the world (John 3:16).

	(b). Potential Indicative

 [ Ofelon kai; a]pokovyontai oi] a]nastatou'nteς ὑμᾶς.
Would that they would castrate themselves (Gal 5:12).

	(c). Potential Optative

eu]xaivmhn a]n tw'/ qew'/ .
I would pray to God (Acts 26:29).

	(d). Independent Participle

e[cwn ἐν th'/ dexia'/ ceiri; au]tou' a]stevraς e]pta;.
He had in his right hand seven stars (Rev 1:16).

	(e). Attendant Circumstance Participle

a]fevnteς ta; divktua h]kolouvqhsan au]tw'/.
They left their nets and they followed him (Mark 1:18).

2. Interrogative. This asks a direct question in the following ways:

	(a). By tone of voice without any interrogative word

 ]Ellhnisti; ginwvskei"_
Do you know Greek? (Acts 21:37).

	(b). Deliberative Future

Tiv e]rou'men_ e]pimevnwmen th'/ a]martiva//_
What shall we say? Shall we persist in sin? (Rom 6:1).

	(c). Deliberative Subjunctive

Tiv e]rou'men_ e]pimevnwmen th'/ a]martiva//_
What shall we say? Shall we persist in sin? (Rom 6:1).

	(d). By ou* expecting a positive answer

kuvrie, ou] tw'/ sw'/ ὁnovmati e]profhteuvsamen;
Lord, did we not prophesy in your name? (Matt 7:22).

	(e). By mhv expecting a negative answer

 mh; pavnteς a]povstoloi_ 
All are not apostles, are they? (1 Cor 12:29).

	(f). By the interrogative pronoun tiv", tiv

tivς ei_
Who are you? (John 1:22).

	(g). By interrogative adjectives 

povsouς a[rtouς e[cete_ 
How many loaves do you have? (Matt 15:34).

potapovς e]stin ou|to"_
What kind of man is this? (Matt 8:27).

	(h). By interrogative conjunctions

pw'ς e]geivrontai oi] nekroiv_ 
How are the dead raised? (1 Cor 15:35).

3. In]unctive (Volitional). This expresses a command of some sort, in these ways:

	(a). Positive Imperative

pneuvmati peripatei'te.
Walk by the Spirit (Gal 5:16).

	(b). Prohibitive Imperative

 mh; yeuvdesqe ei]ς a]llhvlou".
Stop lying to one another (Col 3:9).

	(c). Prohibitive Subjunctive

mh; sklhruvnhte ta;ς kardivaς ὑμῶν
Don't ever harden your hearts (Heb 3:15).

	(d). Volitive Future

kalevseiς to; o[noma au]tou' ]Iwavnnhn.
You must call his name John (Luke 1:13).

	(e). Imperatival Infinitive

caivrein meta; cairovntwn.
Re]oice with those who re]oice (Rom 12:15).

	(f). Imperatival Participle

 Oi] a[ndreς ὁmoivw", sunoikou'nte".
Husbands, live with your wives (1 Pet 3:7).

	(g). Subjunctive of Oratio Variata

ἡ gunh; i{na fobh'tai to;n a[ndra.
The wife must respect her husband (Eph 5:33).

	(h). By adverbs stereotyped as imperatives

Lavzare, deu'ro e[xw.
Lazarus, come forth! (John 11:43).

4. Existential. This clause affirs or, if negative, denies existence (hence, "existential"). For smooth translation English employs "there is (are)ς as Hebrew uses cy, German "es gibt,ς and French "il y a.ς Greek introduces this in one of two ways:

	(a). By e᾽ni

ou]k e[ni ]Ioudai'oς ou]de; { Ellhn ἐν Cristw'/ Ἰησοῦ
There is neither Jew nor Greek in Christ (Gal 3:28).

	(b). By asyndeton

th'/ ἡμέρᾳ/ th'/ trivth/ gavmoς e]gevneto ἐν Kana; τῆς Galilaiva".
On the third day there was a marriage in Kana of Galilee (John 2:1).

	i.e., e᾽ni is absent but supplied

5. Equational. In this clause the subject is described by the predicate after the being verb. This description may rename the subject or delineate it in some manner. The clause is formed in four ways:

	(a). With a predicate nominative

su; ei Pevtro".
You are Peter (Matt 16:18).

	(b). With a predicate adjective

ou]kevti ei]mi; a[xio".
I am no longer worthy (Luke 15:19).

	(c). With a prepositional phrase

 ὁ lovgoς hn pro;ς to;n qeovn.
The word was with God (John 1:1).

	(d). With an adverbial predicate

 ὁ kuvrioς e]gguv".
The Lord (is) near (Phil 4:5).

6. Desiderative. This clauses expresses a wish. It is introduced in the following ways:

	(a). Voluntative Optative

 Au]to;ς ὁ θεός τῆς ei]rhvnhς a]giavsai ὑμᾶς ὁlotelei'".
May the God of peace sanctify you wholly (1 Thess 5:23).

	(b). Prohibitive Optative

e]pimevnwmen th'/ a]martiva/_ mh; gevnoito. 
Shall we continue in sin? May it never be (Rom 6:1-2).

	(c). o᾽felon referring to past, present, or future

o[felon yucro;ς hς h] zestov".
Would that you cold or hot (Rev 3:15).

	(d). Desiderative Imperfect

 h[qelon parei'nai pro;ς ὑμᾶς a[rti.
I wish that I were with you now (Gal 4:20).

7. Interjectional. Usually made with great force and feeling, this is a short sudden emotional exclamation expressing wonder, awe, admiration, grief, indignation, etc.

	(a). Interrogative Pronouns and Adjectives

h]livkon pu'r h]livkhn u{lhn a]navptei:
How great a forest is set ablaze by such a small fire! (James 3:5).

	(b). Interrogative Conjunctions

pw'ς e]fivlei au]tovn.
How he loved him! (John 11:36).

(c). Interjections
i[de ὁ a]mno;ς tou' qeou' 
Behold the Lamb of God! (John 1:29).

	(d). Nominative Exclamation

 Talaivpwroς e]gw; a[nqrwpo".
O wretched man that I am! (Rom 7:24).

B. Subordinate (Dependent)

There are three ma]or types of subordinate clauses:
 substantival, ad]ectival, and adverbial.

1. Substantival. In this usage the dependent clauses function like nouns in the capacities  of subject, predicate nominative, apposition, direct object, and indirect discourse.

	(a). Subject. The substantival clause serving as the subject of a finite verb can be
          introduced in the following six ways:

		(1). Substantival Infinitive

fobero;n to; e]mpesei'n ei]ς cei'raς qeou' zw'nto".
To fall into the hands of the living God (is) fearful (Heb 10:31).

		(2). Substantival Participle

 ὁ pisteuvwn ei]ς au]to;n ou] krivnetai: 
He who believes in him is not condemned (John 3:18).

		(3). Relative Pronoun

 o} e[cei a]rqhvsetai a]p᾽ αὐτοῦ 
What he has will be taken from him (Matt 13:12).

		(4). i@na + subjunctive

zhtei'tai ἐν τοῖς oi]konovmoi",
 i{na pistovς tiς eu]reqh'/.
That one be found faithful
 is sought among stewards (1 Cor 4:2).

		(5). o@ti + indicative

ou] mevlei soi o{ti a]polluvmeqa_
That we are perishing is no concern to you? (Mark 4:38).

		(6). e*gevneto. This verb is usually followed by a time phrase, and the 
                event to be narrated is introduced by kaiv + indicative, or by just the 
                indicative alone, or by just an infinitive alone.

 ]Egevneto 
 ἐν tw'/ to;n o[clon e]pikei'sqai au]tw'/ kai; a]kouvein to;n lovgon qeou' 
kai; au]to;ς hn e]stw;ς para; th;n livmnhn Gennhsarevt
It came about that,
while the crowd was listening to the Word of God,
he was standing by the lake of Gennesaret (Luke 5:1).

	(b). Predicate Nominative. This is formed in the following three ways:

		(1). Substantival Infinitive

 tou'to e]stin sumparaklhqh'nai ἐν u]mi'n.
That is to be comforted by you (Rom 1:12).

		(2). Substantival Participle

e]gwv ei]mi, ὁ lalw'n soi.
I am the one who is speaking with you (John 4:26).

		(3). i@na + subjunctive

e]mo;n brw'ma e]stin i{na poihvsw to; qevlhma tou' pevmyantoς me.
My food is that I may do the will of him who sent me (John 4:34).

	(c). Apposition. This is formed in the following five ways:

		(1). Substantival Participle 

 ὁ path;r toiouvtouς zhtei' tou;ς proskunou'ntaς au]tovn.
The Father seeks such who worship him (John 4:23).

		 note: this can be taken as an attributive ad]ectival ptc.

		(2). Substantival Infinitive

 qrhskeiva kaqara; au{th e]stivn, e]piskevptesqai ὁrfanou;".
This is pure religion: to visit orphans (James 1:27).

		(3). i@na + subjunctive

 au{th e]stin ἡ ai]wvnioς zwh; i{na ginwvskwsin se;.
This is eternal life, to know you (John 17:3).

		(4). o@pwς + subjunctive

sumbouvlion e[labon kat᾽ au]tou' o{pwς au]to;n a]polevswsin.
They took counsel against him, namely to destroy him (Matt 12:14).

		(5). o@ti + indicative
	
au{th ἡ a]ggeliva h}n a]khkovamen, o{ti ὁ θεός fw'ς e]stin.
This is the message which we heard, that God is light (1 John 1:5).

	(d). Direct Object.

		(1). Substantival Infinitive

 Bouvlomai proseuvcesqai tou;ς a[ndra".
I desire that men pray (1 Tim 2:8).

		(2). Substantival Participle

 ]Akouvomen tinaς peripatou'ntaς ἐν ὑμῖν a]tavktw".
We hear that some among you walk disorderly (2 Thess 3:11).

		(3). Relative Pronoun

ou]k e[cw o} paraqhvsw au]tw'/:
I do not have what I may set before him (Luke 11:6).

		(4). o@ti + indicative

 pa'sa glw'ssa e]xomologhvshtai o{ti kuvrioς ]Ihsou'ς Cristo;".
Every tongue will confess that Jesus Christ is Lord (Phil 2:11).

		(5). i@na + subjunctive

h]rwvta i{na i]avshtai au]tou' to;n ui]ovn.
He asked that he would heal his son (John 4:47).

		(6). o@pwς + subjunctive

e]rwtw'n au]to;n o{pwς diaswvsh/ to;n dou'lon αὐτοῦ 
Asking him that he would heal his servant (Luke 7:3).

		(7). mhv (or mhv pwς or mhv pote) + subjunctive

blevpete mhv tiς ὑμᾶς planhvsh./:
See that [ = beware lest] no one deceives you (Matt 24:4).

		(8). Indirect Question

oi[date tivnaς paraggelivaς e]dwvkamen u]mi'n.
You know what commands we gave you (1 Thess 4:2).

		  i.e., the underlined clause is
              simultaneously a direct object
              and an indirect question and
              indirect discourse

2. Ad]ectival. This clause describes an expressed or unexpressed antecedent. The clause is definite if it qualifies a definite antecedent (e.g., 2 Thess 3:3) and indefinite if it does not (e.g., Mark 4:25). The ad]ectival clause is expressed in four ways:

	(a). Ad]ectival Participle

 ὁ θεός ὁ ei]pwvn:
 ἐκ skovtouς fw'ς lavmyei,
 e[lamyen ἐν tai'ς kardivaiς ἡμῶν .
God, who said,
"Let light shine out of darkness,"
has shone in our hearts (2 Cor 4:6).

	(b). Relative Pronoun

a]namevnein to;n ui]o;n au]tou' ἐκ tw'n ou]ranw'n,
 o}n h[geiren ἐκ »tw'n¼ nekrw'n.
To await his son from heaven,
whom he raised from the dead (1 Thess 1:10).

	(c). Relative Adjective

 Su; parhkolouvqhsaς mou τοῖς diwgmoi'", τοῖς paqhvmasin,
 oi|a moi e]gevneto ἐν ]Antioceiva/, ἐν ]Ikonivw/,
oi{ouς diwgmou;ς u]phvnegka.
You have followed my persecutions and sufferings,
which befell me at Antioch,
such persecutions I endured (2 Tim 3:10-11).

	(d). Definite Article

 ]O lovgoς ὁ tou' staurou' τοῖς me;n a]pollumevnoiς mwriva e]stivn.
The message, which is about the cross, is foolishness to the lost (1 Cor 1:1;8).

[Adverbial. From this point to the end, all clauses discussed fall into the third ma]or type of subordinate clauses, namely, adverbial. The adverbial clause, or "circumstantialς as it is sometimes called, adds a secondary thought to that of the main verb. This additional (hence, add-to-the-verb = "adverbial") thought can be related to the main verb's thought in various ways, such as time, cause, purpose, etc. These various ways of relating to the main verb form the various kinds of adverbial clauses, which will now be discussed].

3. Final (Telic). This expresses the aim or purpose of the action denoted by the controlling verb. It is formed in the following four ways:

	(a). Telic Infinitive

Cristo;ς ]Ihsou'ς hlqen ei]ς to;n kovsmon a]martwlou;ς sw'sai.
Christ came into the world to save sinners (1 Tim 1:15).

	(b). Telic Participle

i[dwmen ei] e[rcetai ]Hlivaς swvswn au]tovn.
Let's see if Eli]ah comes to save him (Matt 27:49).

	(c). Relative Pronoun

 e]piskevyasqe a[ndraς e]ptav,
 ou}ς katasthvsomen ἐπὶ τῆς creivaς tauvth",
Select seven men,
so we can appoint them to this task (Acts 6:3).

	(d). Various Telic Conjunctions

e]gw; hlqon i{na zwh;n e[cwsin.
I came that you might have life (John 10:10).

 e]pa;n eu{rhte, a]paggeivlate moi, 
o{pwς kagw; proskunhvsw au]tw'/.
When you find him, tell me,
that I too may worship him (Matt 2:8).

4. Consecutive (Result). This clauses expresses the actual or conceived consequence issuing out of the controlling verb.

	(a). Consecutive Infinitive

tivς ὑμᾶς ἐνevkoyen th'/ a]lhqeiva/ mh; peivqesqai_
Who hindered you, so that you are not obeying the truth? (Gal 5:7).

	(b). Consecutive Participle

patevra i[dion e[legen to;n qeo;n,
 i[son e]auto;n poiw'n tw'/ qew'/.
He was calling God his own Father,
thus making himself equal with God (John 5:18).

	(c). Relative Pronoun

Pisto;ς dev e]stin ὁ kuvrio", ὃς sthrivxei ὑμᾶς.
The Lord is faithful, (lit., who) so he will strengthen you (2 Thess 3:3).

	(d). Various Consecutive conjunctions

tivς h{marten, ou|toς h] oi] gonei'ς au]tou', 
 i{na tuflo;ς gennhqh'/_
Who sinned, this man or his parents,
that he was born blind? (John 9:2).

5. Causal. This expresses the reason or basis for the previous clause's action.

	(a). Causal Infinitive

ou]k e[cete dia; to; mh; ai]tei'sqai ὑμᾶς,
You don't have, because you don't ask (James 4:2).

	(b). Causal Participle

 Dikaiwqevnteς ἐκ pivstew", 
ei]rhvnhn e[comen pro;ς to;n qeo;n.
Because we have been justified by faith,
 we have peace with God (Rom 5:1).

	(c). Relative Pronoun

 Nekrwvsate pleonexivan,
 h{tiς e]sti;n ei]dwlolatriva,
Put to death covetousness,
 for that is idolatry (Col 3:5).

	(d). Various Causal Conjunctions
o{ti e]gw; zw', kai; u]mei'ς zhvsete.
Because I live, you too will live (John 14:19).

	(e). Prepositional Phrases with a causal nuance

ei]ς pavntaς a]nqrwvpouς ὁ qavnatoς dih'lqen,
 e]f᾽ w|/ pavnteς h{marton:
Death passed unto all men,
inasmuch as all sinned (Rom 5:12).

6. Temporal. This clause tells when the action of either the main clause or controlling verb occurs. A temporal clause will be either definite or indefinite. The former means the clause refers to a specific time period (Matt 7:28); the latter means the time indicated by the temporal clause is not specific regarding futurity (John 15:26) or frequency (1 Cor 11:26) or duration (Rom 7:1). The temporal clause is expressed in four ways:

	(a). Temporal Infinitive

oiden ὁ path;r ὑμῶν w|n creivan e[cete
 pro; tou' ὑμᾶς ai]th'sai au]tovn.
Your Father knows of what you have need
before you ask him (Matt 6:8).

	(b). Temporal Participle

paravgwn para; th;n qavlassan, eiden Sivmwna.
 While passing by the sea, He saw Simon (Mark 1:16).

	(c). Relative Pronoun + Preposition

a]f᾽ h|ς ἡμέρᾳς h]kouvsamen,
 ou] pauovmeqa u]pe;r ὑμῶν proseucovmenoi kai; ai]touvmenoi, 
Since the day we heard,
we have not ceased praying for you (Col 1:9).

	(d). Various Temporal Conjunctions

o{te e]tevlesen ὁ ]Ihsou'ς tou;ς lovgouς touvtou",
 meth'ren ἀπὸ τῆς Galilaiva".
When Jesus finished these words,
he departed (Matt 19:1).

7. Concessive. This expresses either action or state of being in spite of which the action (state) contained in the main clause occurs anyway. There are three types of concessive clauses in the NT.

	(a). Real. The concession is conceived as being actual. Most concessive clauses 
	    belong to this category, and it is introduced in the following ways:

		(1). ei* kaiv + Indicative

ei] kai; e]luvphsa ὑμᾶς ἐν th'/ e]pistolh'/,
 ou] metamevlomai: 
Although I grieved you by my epistle,
I do not regret it (2 Cor 7:8).

		(2) ei* + Indicative

ei] pavnteς skandalisqhvsontai ἐν soiv,
 e]gw; ou]devpote skandalisqhvsomai.
Though all will fall away because of you,
I will never fall away (Matt 26:33).

		(3). Concessive Participle

di᾽ au]th'", a]poqanw;n, e[ti lalei'.
By it, though he died, yet he still speaks (Heb 11:4).

		(4). Various Concessive Conjunctions

o{mwς a]nqrwvpou kekurwmevnhn diaqhvkhn
 ou]dei;ς a]qetei' h] e]pidiatavssetai.
Although it belongs to man,
no one annuls a ratified covenant (Gal 3:15).

		(5). Relative Pronoun

[ Age oi] levgonte": shvmeron ; kerdhvsomen:
 oi{tineς ou]k e]pivstasqe to; τῆς au[rion.
Come, you who say, "Tomorrow we will make a profit,"
although you know nothing about tomorrow (James 4:13-14).

	(b). Possible. This type concession is viewed as possible if not probable. It is
          introduced by e*anV kaiv + subjunctive.

e]a;n kai; prolhmfqh'/ a[nqrwpoς e[n tini paraptwvmati,
 u]mei'ς oi] pneumatikoi; katartivzete to;n toiou'ton .
Even if a man be overtaken by some trespass,
you who are spiritual restore such a one (Gal 6:1).

	(c). Remote. This type concession is viewed as unlikely to happen or unlikely
          to be true. It is introduced in the following ways:

		(1). kaiv ei* + Indicative

 kai; ei[per ei]si;n legovmenoi qeoi; polloi;,
 a]ll᾽ h]mi'n ei|ς θεός 
Though there are many so-called-gods,
to us there is but one God (1 Cor 8:5-6).

		(2). kaiV e*avn + Subjunctive 
kai; e]a;n h]mei'ς h] a[ggeloς ἐξ ou]ranou' eu]aggelivzhtai »u]mi'n¼
par᾽ o} eu]hggelisavmeqa u]mi'n, a]navqema e[stw.

Even if we or an angel from heaven should preach
 contrary to what we preached to you, let him be accursed (Gal 1:8).

		(3). ka᾽n + Subjunctive

ka;n e]moi; mh; pisteuvhte, τοῖς e[rgoiς pisteuvete.
Though you do not believe me, believe my works (John 10:38). 

		(4). e*avn + Subjunctive

e]a;n ὑμῖν ei[pw, ou] mh; pisteuvshte:
Though I were to tell you, you would not believe (Luke 22:67).

8. Exceptive. This clause restricts, qualifies, or places a limitation of some kind on the statement (action) made in the main clause. It is formed in the following ways:

	(a). e*aVn mhv + Subjunctive

e]a;n mhv tiς gennhqh'/ a[nwqen, ou] duvnatai i]dei'n basileivan qeou'.
 Unless one is born again, he can't see God's kingdom (]on 3:3).

	(b). ei* mhv(ti) + Indicative

ou]k e]duvnato e]kei' poih'sai ou]demivan duvnamin, 
ei] mh; ὁlivgoiς a]rrwvstoiς e]qeravpeusen.
He was unable to perform any miracle there,
except he healed a few sick people (Mark 6:5).

	(c). e*ktovς ei* mhv

meivzwn de; ὁ profhteuvwn h] ὁ lalw'n glwvssai"
 e]kto;ς ei] mh; diermhneuvh/.
Greater is he who prophesies than he who speaks in tongues,
unless he interprets (1 Cor 14:5).

	(d). movnon

e]p᾽ e]leuqeriva/ e]klhvqhte, movnon mh; th;n e]leuqerivan ei]ς a]formh;n th'/ sarkiv.
You were called to freedom, only don't use your freedom for the flesh (Gal 5:13).

9. Comparative. This introduces an analogous thought for the purpose of either elucidating or emphasizing the thought expressed in the principal clause. 

	(a). Emphasis. This comparative clause stresses the importance or enhances
          the significance of the statement in the principal clauses. It is introduced
          by kaqwvς or w&", which is almost equivalent to a causal "since."

ai] gunai'keς τοῖς i]divoiς a]ndravsin
 w]ς tw'/ kurivw/,
Wives, submit to your own husbands,
as to the Lord (Eph 5:22).

		i.e., submission should be rendered,
		    "asς [ = since] it is submission
                rendered to the Lord

	(b). Elucidation. This comparative clause further describes the idea of the
          main clause. It is introduced by various comparative conjunctions.

e]smen eu]hggelismevnoi kaqavper kakei'noi.
We have been evangelized, just as they were (Heb 4:2).

10. Conditional. This consists of a main clause (apodosis) containing a potential action (state) which will occur only "ifς the premise or condition in the accompanying subordinate clause (protasis) first occurs. The protasis is the conditional clause; together, the protasis and apodosis make up the conditional sentence. There are four types of conditional sentences.

	(a). First Class (Reality). This assumes the premise (condition) in the protasis to 
          be factual, and the conclusion (apodosis) follows logically and naturally from
          that assumption. The protasis is composed of ei* (rarely e*avn) + any tense of
          the indicative, and the apodosis has any tense and any mood. The ei* often
          has the force of a "since."

ei] ou{twς ὁ θεός h]gavphsen h]ma'",
 kai; h]mei'ς ὁfeivlomen a]llhvlouς a]gapa'n.
If [ = since] God so loved us,
then we ought to love one another (1 John 4:11).

ei[ tinovς ti e]sukofavnthsa,
 a]podivdwmi tetraplou'n.
If I have cheated anyone of anything,
I will recompense him fourfold (Luke 19:8).

	(b). Second Class (Unreality). The premise or condition is assumed to be con-
          trary to factThe protasis is made up of ei* + a past tense indicative; the 
          apodosis is composed of (usually) a᾽n + a past tense indicative. The imper-
          fect denotes continued action; the aorist a simple fact, and the pluperfect
          completed action.

kuvrie, ei] hς w|de,
 ou]k a[n mou a]pevqanen ὁ a]delfov".
Lord, if you had been here,
my brother would not have died (John 11:32).
	(c). Third Class (Probability). The protasis states a supposition (premise or
          condition) which, though uncertain and not factual, suggests some likelihood 
          of fulfillment. The protasis is made of e*avn + the subjunctive in any tense;
          the apodosis contains any tense and any mood.

e]leuvsomai de; tacevwς pro;ς ὑμᾶς,
 e]a;n ὁ kuvrioς qelhvsh/.
I will come to you quickly,
if the Lord permits (1 Cor 4:19).

	(d). Fourth Class (Possibility). The protasis expresses a condition that may occur,
          but it is unlikely to do so. This premise is constructed by ei* + the optative,
          while the apodosis has a᾽n + the optative. No example of this condition
          complete in both protasis and apodosis is found in the NT.

ei] kai; pavscoite dia; dikaiosuvnhn,
 makavrioi. 
Even if you should suffer for righteousness,
you are happy (1 Pet 3:14).

11. Modal. This expresses the manner or the way in which the action (state) of the controlling verb is carried out. It is introduced in three ways:

	(a). Modal Participle

 a]kouvsaς ὁ neanivskoς to;n lovgon
 a]ph'lqen lupouvmeno".
When the young man heard this remark,
he went away grieving (Matt 19:22).

	(b). w&ς a᾽n

o{te e[qnh hte 
pro;ς ta; ei[dwla ta; a[fwna
 w]ς a]n h[gesqe a]pagovmenoi.
When you were pagans,
you were led to dumb idols,
however you were led (1 Cor 12:2).

	(c). w&ς 

 kai; w]ς e[poς ei]pei'n, di᾽ ]Abraa;m kai; Leui; dedekavtwtai:
And, so to speak, through Abraham also Levi paid a tithe (Heb 7:9).

12. Local. This clause denotes a literal or figurative place where something happens or exists. It is introduced by three local conjunctions (adverbs).

	(a). o@pou

a]kolouqhvsw soi o{pou e]a;n a]pevrch/.
I will follow you, wherever you go (Luke 9:57).

	(b). o@qen

ὑπὸstrevyw ei]ς to;n oikon mou o{qen e]xh'lqon:
I will return to my house, from which I came (Luke 11:24).

	(c). ou%

 ὁ a]sthvr e]stavqh e]pavnw ou| hn to; paidivon.
The star stood over, where the child was (Matt 2:9).

13. Means. This states how the action of the modified verb is accomplished; i.e., it identifies the instrument (agent) employed, by which the action is done.

	(a). Articular Infinitive

 ὁ θεός a]pevsteilen au]to;n eu]logou'nta ὑμᾶς
 ἐν tw'/ a]postrevfein e{kaston ἀπὸ tw'n ponhriw'n ὑμῶν.
God sent him to bless you
by turning each one from your sins (Acts 3:26).

	(b). Adverbial Participle

h{tiς e]rgasivan pollh;n parei'cen τοῖς kurivoiς au]th'"
 manteuomevnh.
She was bringing her owners much profit
by fortune telling (Acts 16:16).

	(c). Relative Pronoun

 zw/opoihqei;ς pneuvmati:
 ἐν w|/ kai; τοῖς ἐν fulakh'/ pneuvmasin . . . e]khvruxen,
He was made alive in the spirit,
by which he preached to those in prison (1 Pet 3:18-19).

14. Interrogative. This clause asks an indirect question as it is the object of a verbal form. It is therefore both objective (substantival) and interrogative. The indirect query can be raised in the following seven ways.

	(a). Interrogative Pronouns

ou[pw e]fanerwvqh tiv e]sovmeqa. 
It has not yet been manifested what we shall be (1 John 3:2).

	(b). Interrogative Adjectives

oi[date oi|oi e]genhvqhmen ἐν ὑμῖν .
You know what kind of men we were among you (1 Thess 1:5).

	(c). Interrogative Adverbs

e]punqavneto par᾽ au]tw'n 
pou' ὁ cristo;ς genna'tai.
He inquired from them
 where Christ would be born (Matt 2:4).

	(d). Interrogative Conjunctions

dokimavzete ta; pneuvmata ei] ἐκ tou' qeou' e]stin.
Test the spirits to see whether they are from God (1 John 4:1).

	(e). mhvpote + Deliberative Subjunctive

ἐν prau?thti paideuvonta tou;ς a]ntidiatiqemevnou",
 mhvpote dwv/h au]τοῖς ὁ θεός metavnoian.
Gently instructing the opponents,
perhaps God may grant them repentance (2 Tim 2:25).

	(f). mhvpote + Deliberative Optative

dialogizomevnwn pavntwn peri; tou' ]Iwavnnou,
 mhvpote au]to;ς ei[h ὁ cristov",
All were wondering about John,
whether he might be the Christ (Luke 3:15).

	(g). Relative Pronoun

 lalhqhvsetai soi
 o{tiv se dei' poiei'n.
It shall be told you
what you must do (Acts 9:6).

15. Definitive. This clause more precisely defines a preceding clause. It is introduced in the following seven ways:

	(a). Idiomatic Relative Clause

eu]rhvkamen to;n Messivan, o{ e]stin meqermhneuovmenon cristov".
We have found the Messiah, which is interpreted 'Christ' (John 1:41).

	(b). Idiomatic Demonstrative

tivς a]nabhvsetai ei]ς to;n ou]ranovn_
 tou't᾽ e[stin Cristo;n katagagei'n:
Who will ascend into heaven?
That is, to bring Christ down? (Rom 10:6).

	(c). Epexegetical Infinitive

 Cristo;ς ou]c e]auto;n e]dovxasen 
genhqh'nai a]rciereva. 
Christ did not glorify himself
 in appointing himself high priest (Heb 5:5).

	(d). Epexegetical Participle

e]auto;n e]kevnwsen morfh;n douvlou labwvn.
He emptied himself in that he assumed a human nature (Phil 2:7).

	(e). Definitive i@na

 ei[pate ]Arcivppw/: Blevpe th;n diakonivan,
 i{na au]th;n plhroi'".
Tell Archipus, "Take heed of your ministry,"
that you finish it! (Col 4:17).

	(f). Definitive o@ti

 e[stin au{th ἡ a]ggeliva, o{ti ὁ θεός fw'ς e]stin.
This is the message: God is light (1 John 1:5).

	(g). Epexegetical kaiv

 Pepeivsmeqa peri; ὑμῶν ta; kreivssona
 kai; e]covmena swthriva".
We are convinced of better things regarding you, 
namely, the things that accompany salvation (Heb 6:9).

Spiritual Vitamins
from the
Old Testament

PSALM 119:1-8

Aleph (a)

&r,d;Aymeymit] yrev]a'
.hw:hyÒ tr'wtoB] !ykil]hoh'
O how blessed are those blameless in (lit., way) character and conduct,
who live in accord with the instruction given by the Lord.

 wyt;do[e yrex]n? yrev]a' 2
.WhWvr]d]yI bleAlk;B]
O how blessed are those who faithfully observe your testimonies,
they seek him (lit., with all their heart) wholeheartedly.

 hl;wÒ[' Wl[}p;Aal¿ #a' 3
.Wkl;h; wyk;r;d]Bi
Also they do no wrong,
they (lit., walk in his ways) live according to his will.

 *yd,Qupi ht;yWIxi hT;a' 4
.daom] rmov]li
You yourself (lit., commanded) appointed your precepts
to be kept diligently.

 yk;r;d] WnKoyI yl']}a' 5
.*yQ,]u rmov]li
Oh that my (lit., ways) daily conduct was made firm
in keeping your statutes.

 vwboaeAal¿ za; 6
.*yt,/x]miAlK;Ala, yfiyBih'B]
In that case I would not be ashamed
when considering all your commandments.

 bb;le rv,y?B] *d]wao 7
.*q,d]xi yfeP]v]mi ydim]l;B]
I will praise you with an upright (lit., heart) life,
as I learn your righteous Judgments.

 rmov]a, *yQ,]uAta, 8
.daom]Ad[' ynIbezÒ['T'Ala
I shall keep your decrees,
please, don't completely forsake me.

PSALM 119:9-16

Beth (b)

 w]or]a;Ata, r['N"AhK,z¾yÒ hM,B' 9
.*r,b;d]Ki rmov]l
How can a young person keep his (lit., way) life clean?
By guarding it according to your Word.

*yTiv]r'd] yBiliAlk;B] 10
.*yt,/x]Mimi ynIG«v]T'Ala'
(Lit., With all my heart) Wholeheartedly I have sought you,
please don't let me stray from your commandments.

 *t,r;m]ai yTinÒp'x; yBiliB] 11
.&l;Aaf;]>a, al¿ @['m'l
I have treasured up your promise in my (lit., heart) memory,
to avoid sinning against you.

 hw:hyÒ hT;a' &WrB; 12
.*yQ,]u ynIdeM]l'
Praise be to you, O Lord,
please teach me your statutes.

 yTir]P'si yt'p;c]Bi 13
.*ypiAyfeP]v]mi lK
With my lips I have repeated
all the Judgments of your mouth.

 yTic]c' *yt,/d][e &r,d,B] 14
.@whoAlK; l['K]
I re]oice more in the way of life prescribed by your testimonies
than in all wealth.

h];ycia; *yd,QupiB] 15
.*yt,]or]ao hf;yBia'wÒ 
I will study your precepts,
and I will (lit., look on, consider) have respect for your paths.

 [v;[}T'v]a, *yt,Q ὁuB] 16
.*r,b;D] ]K'v]a, al¿
I will delight in your decrees,
I will not (lit., forget) neglect your way.

PSALM 119:17-24

Gimel (g)

hy<]]a, *D]b]['Al[' lmoGÒ 17
.*r,b;d] hr;m]v]a,wÒ
Kindly grant this to your servant: that I may continue living,
in order that I may keep your Word.

yn"y[eAlG¾ 18
.*t,r;wTomi twaol;p]nI hf;yBia'wÒ
Open my (lit., eyes) mind,
in order that I may focus attention on wonderful truths in your instruction.

 $r,a;b; ykin?a; rG« 19
.*yt,/x]mi yNIM,mi rTes]T'Ala'
I am a sojourner on earth,
don't (lit, hide) conceal your commandments from me.

 hb;a}t'l] yvip]nς hs;r]G: 20
.t[eAlk;b] *yf,P;v]miAla,
My soul (lit., is crushed) aches with longing
for your Judgments all the time.

 ᾽ydizς T;r]['G: 21
.*yt,/x]Mimi ᾽ygIVoh' ᾽yriWra}
You rebuke the insolent,
cursed are those who stray from your commandments.

 zWbw: hP;r]], yl'[;me lG¾ 22
.yTir]x;n: *yt,do[e yKi
Relieve me of their taunts and contempt,
because I have kept your testimonies.

 WrB;d]nI yBi ᾽yric; Wbv]y: ᾽G¾ 23
.*yQ,]uB] ]'yciy: *D]b]['
Even though the (lit., princes) authorities sit plotting against me,
your servant persists in studying your decrees.

 y[;vu[}v' *yt,do[eA᾽G¾ 24
.ytix;[} yvenÒa'
In fact, your testimonies are my delight,
they are my counselors.

PSALM 119:25-32

Daleth (d)

yvip]nς rp;[;l, hq;b]D; 25
.*r,b;d]Ki ynIYE]'
My soul clings to the dust,
revive me according to your Word!

ynInE[}T'wς yTir]P'si yk'r;D] 26
.*yQ,]u ynIdeM]l'
When I told you of my ways, you answered;
teach me your statutes.

ynInEybih} *yd,WQPiA&r,D, 27
.*yt,waol]p]nIB] h];ycia;wÒ
Make me understand the way of life prescribed in your precepts;
consequently, I will meditate on and speak about your wonders.

hgÉWTmi yvip]nς hp;l]D; 28
.*r,b;d]Ki ynImeYÒq'
My soul weeps because of intense grief,
(lit., raise up) strengthen me according to your Word.

yNIM,mi rseh; rq,v,A&r,D, 29
.ynINE]; *t]r;wtowÒ
Remove the deceptive way from me,
be gracious to me through your instruction.

 yTir]];b; hn:Wma>A&r,D, 30
.ytiyWIvi *yf,P;v]mi
I have chosen the way of faithfulness,
I set your Judgments before me.

 hw:hyÒ *yt,/d][eb] yTiq]b'D; 31
.ynIveybiT]Ala'
I cling to your testimonies, O Lord,
do not let me be (lit., shamed) disappointed.

 $Wra; *yt,/x]miA&r,D, 32
.yBili by]ir]t' yKi
I will (lit., run in the way) eagerly live in the manner prescribed by your commands,
because you will (lit., enlarge my heart) enable me to do so.

PSALM 119:33-40

He (h)

 *yQ,]u &r,D, hw:hyÒ ynIrewho 33
.bq,[e hN:r,X]a,wÒ
Point out the way of life prescribed by your decrees,
and I will faithfully observe it to the end.

 *t,r;wto hr;X]a,wÒ ynInEybih} 34
.bleAlk;b] hN:r,m]v]a,wÒ
Make me understand and I will faithfully observe your instruction;
yes indeed, I will keep it (lit., with all my heart) wholeheartedly.

*yt,/x]mi bytinÒBi ynIkeyrid]h' 35
.yTix]p;]; wboAyKi 
Make me (lit., walk) live in the path set forth in your commandments,
because I delight in it.

 *yt,/d][eAla, yBiliAfh' 36
.[x'B;Ala, la'wÒ
Incline my heart to your testimonies,
and not to unjust gain.

awÒv; twaor]me yn"y[e rbe[}h' 37
.ynIYE]' *k,r;d]Bi 
Turn away my eyes from looking at vainity,
revive me in your way.

 *t,r;m]ai *D]b]['l] ᾽qeh; 38
.*t,a;r]yIl] rv,a}
Confirm your promise for your servant,
which is designed to promote reverence for you.

 yTir]gOy: rv,a} ytiP;r]], rbe[}h' 39
.᾽ybiwfo *yf,P;v]mi yKi
Turn away my insults, which I (lit., fear) dread,
because your Judgments are good.

*yd,Qupil] yTib]a'T; hNEhi 40
.ynIYE]' *t]q;d]xiB] 
Take note: I yield to your precepts,
revive me by virtue of your righteousness.

PSALM 119:41-48

Waw (w)

 hw:hyÒ *d,s;]} ynIauboywI 41
.*t,r;m]aiK] *t][;WvT]
May your lovingkindness, O Lord, befall me,
your (lit., salvation, deliverance) saving help according to your promise.

 rb;d; ypir]]o hn<[>a,wÒ 42
.*r,b;d]Bi yTi]]f'b;AyKi
Then I can respond with a reply to those who insult me,
for I trust in your Word.

 daom]Ad[' tm,a>Arb'd] yPimi lXeT'Ala'wÒ 43.
yTil]];yI *f,P;v]mil] yKi
Don't deprive me completely of the opportunity of speaking a word about your fidelity,
since my hope lies in your Judgments.

 *t]r;wto hr;m]v]a,wÒ 44
d[,w: ᾽l;w[ol] dymit;
Consequently, I will continually obey your instructions,
always and forever more!

 hb;];r]b; hk;L]h't]a,wÒ 45
.yTiv]r;d; *yd,Qupi yKi
And I will (lit., walk about in a wide, roomy space) live in freedom,
because I seek your precepts.

 ᾽ykil;m] dg²n< *yt,do[eb] hr;B]d'a}wς 46
.vwboae al¿wÒ
And I will speak about your testimonies in the presence of kings,
and I will feel no shame.

*yt,/x]miB] [v'[}T'v]a,wÒ 47
.yTib]h;a; rv,a} 
And I will delight myself in your commands,
which I (lit., love) cherish.

 yTib]h;a; rv,a} *yt,/x]miAla, yP'k'AaC;a,wÒ 48
*yQ,]ub] h];ycia;wÒ
And I will lift up my hands toward your commandments, which I cherish;
and I will study your decrees.

PSALM 119:49-56

Zayin (z)

*D,b]['l] rb;D;ArkozÒ 49
.ynIT;l]]'yI rv,a} l['
Remember the (lit., word) promise to your servant,
upon which you made me rest my hope.

yyInÒ[;b] ytim;];n< taz? 50
.ynIt]Y:]i *t]r;m]ai yKi
This is my comfort during my affliction:
your promise revives me.

daom]Ad[' ynIxuylih> ᾽ydizς 51
.ytiyfin: al¿ *t]r;wTomi
Although scoffers mock me thoroughly,
I have not turned from your instruction.

᾽l;w[ome *yf,P;v]mi yTir]k'zÉ 52
.᾽];n<t]a,w: hw:hyÒ
When I remember your Judgments from antiquity,
I comfort myself.

 ᾽y[iv;r]me ynIt]z¾];a} hp;[;l]z¾ 53
.*t,r;wTo ybezÒ[o
Hot indignation seizes me becaue of the wicked,
who forsake your instruction.

 *yQ,]u yliAWyh; twromizÒ 54
.yr;Wgm] tybeB]
Your decrees are the theme of my songs,
(lit., in the house of my sojourning) as I pass through this world.

 hw:hyÒ *m]vi hl;yÒL'b' yTir]k'zÉ 55
.*t,r;wTo hr;m]v]a,w:
Even at night I remember (lit., your name) you, O Lord;
and consequently, I obey your instruction.

i yLiAht;yÒh; taz? 56
.yTir]x;n: *yd,Qupi yK
(All) This has been my experience,
because I faithfully observe your precepts.

PSALM 119:57-64

Heth (])

yTir]m'a; hw:hyÒ yqil]], 57
.*yr,b;D] rmov]li
I have said, O Lord, that my allotted portion is this:
to obey your Word.

bleAlk;b] *yn<p; ytiyLi]i 58
.*t,r;m]aiK] ynINE];
I implore your (lit., face) favor wholeheartedly,
be gracious to me according to your promise.

yk;r;d] yTib]V']i 59
.*yt,do[eAla, yl'gÒr' hb;yvia;w:
When I consider my (lit., ways) conduct,
I turn my (lit., feet) actions toward your testimonies.

 yTih]m;h]m't]hi al¿wÒ yTiv]]' 60
.*yt,/x]mi rmov]l
I hasten and do not delay,
to obey your commandments.

ynIduWÒ[i ᾽y[iv;r] yleb]], 61
.yTi]]k;v; al¿ *t]r;wTo
Although (lit., cords) snares of the wicked surround me,
I do not forget your instruction.

 ᾽Wqa; hl;yÒl'Atwx ὁ} 62
.*q,d]xi yfeP]v]mi l[' &l; twdowhol]
I regularly (lit., arise) get up in the middle of the night,
to praise you because of your righteous Judgments.

 *WareyÒ rv,a}Alk;l] ynIa; rbe]; 63
.*yd,WQPi yrem]vol]W
I am a companion of all who fear you
and obey your precepts.

 $r,a;h; ha;l]m; hw:hyÒ *D]s]]' 64
.ynIdeM]l' *yQ,]u
Since the earth is filled with evidences of your steadfast love, O Lord,
please teach me your decrees.

PSALM 119:65-72

Teth (f)

hw:hyÒ *D]b]['A᾽[i t;yci[; bwfo 65
.*r,b;d]Ki 
You have treated me (lit., good) well, O Lord,
in accord with your Word.

ynIdeM]l' t['d'w: ᾽['f' bWf 66
.yTinÒm;a>h, *yt,/x]mib] yKi 
Teach me good discernment and knowledge,
for I trust in your commands.

 gg«vo ynIa} hn<[>a, ᾽r,f, 67
.yTir]m;v; *t]r;m]ai hT;['wÒ
Before I was afflicted I used to go astray,
but now I obey your Word.

 byfimeW hT;a'Abwfo 68
.*yQ,]u ynIdeM]l'
You are good and habitually do only good;
please teach me your statutes.

 ᾽ydizς rq,v, yl'[; Wlp]f; 69
.*yd,WQPi rXoa> bleAlk;B] ynIa}
Although the arrogant smear me with lies,
for my part I wholeheartedly observe your precepts.

᾽B;li bl,]eK' vp'f; 70
.yTi[]v;[}vi *t]r;wTo ynIa}
 Their heart is (lit., gross like fat) callous and unfeeling,
for my part I delight in your Law.

 ytiyNE[uAyki yliAbwfo 71
.*yQ,]u dm'l]a, @['m'l]
It is good for me to have been afflicted,
that I might learn your decrees.

*yPiAtr'wto yliAbwfo 72
.#s,k;w: bh;zÉ ypel]a'me
The instruction given by your mouth is more valuable to me
than a fortune in gold and silver.

PSALM 119:73-80

Yodh (y)

ynIWnnÒwkoyÒwς ynIWc[; *yd,y: 73
.*yt,/x]mi hd;m]l]a,wÒ ynInEybih}.vwboae al¿ @['m'l] 
Your hands made and fashinoned me;
give me insight that I may learn your commands.

W]m;c]yIwÒ ynIWar]yI *ya,reyÒ 74
.yTil]];yI *r]b;d]li yKi
May those who fear you (lit., see) observe me and re]oice,
because I waited for the fulfillment of your Word. 

 *yf,P;v]mi qd,x,AyKi hw:hyÒ yTi[]d'y: 75
.ynIt;yNI[i hn:Wma>w<
I know, O Lord, that your (lit., Judgments) decisions are right,
and that in faithfulness you afflict me.

 ynIme]}n"l] *D]s]]' an:AyhiyÒ 76
.*D,b]['l] *t]r;m]aiK]
Please permit your steadfast love to become my comfort,
in accord with your promise to your servant.

 hy<]]a,wÒ *ym,]}r' ynIWaboyÒ 77
.y[;vu[}v' *t]r;wtoAyKi
May your intense compassion be dispensed to me, that I may continue to live;
for your instruction is my intense delight.

 ynIWtWÒ[i rq,v,AyKi ᾽ydizς WvboyE 78
.*yd,WQpiB] ]'ycia; ynIa}
May the arrogant be humiliated for wronging me with lies;
as for me, I will study your precepts.

 *ya,reyÒ yli WbWvy: 79
.*yt,do[e y[ed]y?wÒ
May those who fear you come back to me,
that they might learn your testimonies.

*yQ,]uB] ᾽ymit; yBiliAyhiyÒ 80
.vwboae al¿ @['m'l] 
May my heart be (lit., blameless) unimpaired in regard to your decrees,
lest I be put to shame.

PSALM 119:81-88

Kaph (k)

yvip]nς *t][;Wvt]li ht;l]K; 81
.yTil]];yI *r]b;d]li
My soul (lit., is exhausted) faints with longing for your deliverance,
I wait for the fulfilment of your Word.

 *t,r;m]ail] yn"y[e WlK; 82
.ynIme]}n"T] yt'm; rmoal
My eyes are strained looking for you to keep your promise,
so that I ask, "When will you comfort me?"

rwfoyqiB] dan?K] ytiyyIh;AyKi 83
.yTi]]k;v; al¿ *yQ,]u
Although I have become like a wineskin in the smoke,
I have not (lit., forgotten) neglected your decrees.

 *D,b]['AymeyÒ hM;K' 84
.fP;v]mi yp'd]rob] hc,[}T' yt'm;
How many are the days of your servant?
When will you execute Judgment against those persecuting me?

 twjoyvi ᾽ydizς yliAWrK; 85
.*t,r;wtok] al¿ rv,a}
The arrogant dig pitfalls for me,
they do not live in accordance with your Law.

 hn:Wma> *yt,/x]miAlK; 86
.ynIrezÒ[; ynIWpd;r] rq,v,
All your commands are an expression of your faithfulness;
without cause they persecute me; please help me!

 $r,a;b; ynIWLKi f['m]Ki 87
.*yd,wQupi yTib]z¾[;Aal¿ ynIa}w"
They had almost ended my life on earth;
but as for me, I have not forgotten your precepts.

 ynIYE]' *D]s]]'K] 88
.*yPi tWd[e hr;m]v]a,wÒ
According to your steadfast love, give me life,
so that I may keep the testimony of your mouth.

PSALM 119:89-96

Lamed (l)

 *r]b;D] hw:hyÒ ᾽l;w[ol] 89
.᾽yIm;V;B' bX;nI
Your word, O Lord, exists forever,
firmly fixed in the heavens. 

 *t,n:Wma> rdow: rdol] 90
.dmo[}T'wς $r,a, T;nÒn"wKo
Your faithfulness endures for generation after generation;
you (lit., set in place) established the earth, and thus it stands firm. 

 ᾽wY?h' Wdm][; *yf,P;v]mil] 91
.*yd,b;[} lKoh' yKi
By your (lit., Judgments) appointments they stand firm to this day,
since all things are your servants.

 y[;vu[}v' *t]r;wto yleWl 92
.yyInÒ[;b] yTid]b'a; za;
If your (lit., instruction) Law had not been my intense delight,
in that case I would have perished in my afflictiion.

 *yd,WQPi ]K'v]a,Aal¿ ᾽l;w[ol] 93
.ynIt;yYI]i ᾽b; yKi
I will never forget your precepts,
because by them you have given me life. 

 ynI[eyviwho ynIa}A*l] 94
.yTiv]r;d; *yd,WQpi yKi
I am yours; deliver me,
because I study to apply your precepts to myself.

 ynIdeB]a'l] ᾽y[iv;r] WWqi yli 95
.@n:wBot]a, *yt,do[e
Although the wicked lie in wait to destroy me,
I diligently consider your testimonies.

 $qe ytiyair; hl;k]Ti lk;l] 96
.daom] *t]w:x]mi hb;];r]
I have observed (lit., an end) a limit to all perfection,
(but) your command is entirely (lit., broad) unlimited.

PSALM 119:97-104

Mem (m)

*t,r;wto yTib]h'a;Ahm; 97
.yti];yci ayhi ᾽wY?h'AlK;
O, how I have come to love your (lit., Law) instruction!
I meditate on it (lit., all day long) continually.

*t,/x]mi ynImeK]]'T] yb'yÒaome 98
.yliAayhi ᾽l;w[ol] yKi
Your command makes me wiser than my enemies,
because it is always with me.

yTil]K'c]hi yd'M]l'm]AlK;mi 99
.yli h];yci *yt,/d][e yKi
I have gained more insight than my teachers,
because I meditate on your testimonies.

i @n:wBot]a, ᾽ynIqeZÒmi 100
.yTir]x;n: *yd,WQpi yK
I understand more than the aged,
because I faithfully observe your precepts.

yl;gÒr' ytialiK; [r; ]r'aoAlK;mi 101
.*r,b;D] rmov]a, @['m'l]
I restrain my (lit., feet) conduct from every evil path,
in order that I might keep your Word.

yTir]s;Aal¿ *yf,P;v]Mimi 102
.ynIt;rewho hT;a'AyKi
I do not turn aside from your Judgments,
since you yourself instruct me.

*t,r;m]ai yKi]il] Wxl]m]NIAhm' 103
.ypil] vb'D]mi
How (lit., smooth = pleasant) delightful are your promises to my (lit., palate) taste,
sweeter than honey in my mouth.

 @n:wBot]a, *yd,WQPimi 104
.rq,v; ]r'aoAlK; ytianEc; @KeAl['
Through your precepts I get understanding,
and so I hate every deceptive path.

PSALM 119:105-112

Nun (n)

*r,b;d] yligÒr'l]ArnE 105
.ytib;ytinÒli rwaowÒ
You word is a lamp for my (lit., foot) feet,
and a light on my path.

 hm;YEq'a}w: yTi[]B'v]nI 106
.*q,d]xi yfeP]v]mi rmov]li
I have taken an oath and will keep it:
to follow your righteous Judgments.

 daom]Ad[' ytiynE[}nς 107
.*r,b;d]ki ynIYE]' hw:hyÒ
I am severely (lit., bowed down) afflicted;
please give me life, O Lord, according to your word.

 hw:hyÒ an:Ahxer] yPi twbod]nI 108
.ynIdeM]l' *yf,P;v]miW
Please accept my willing praise, O Lord,
and teach me your Judgments.

dymit; yPik'b] yvip]nς 109
.yTi]]k;v; al¿ *t]r;wtowÒ 
Though my (lit., soul is in my palm) life is continually in danger,
I do not forget your instruction.

 yli ]P' ᾽y[iv;r] Wnt]n: 110
.ytiy[it; al¿ *yd,WQPimiW
Though the wicked have (lit., given) set a trap for me,
I do not stray from your precepts.

 ᾽l;w[ol] *yt,/d][e yTil]]'n: 111
.hM;he yBili @wcoc]AyKi
I have taken as my inheritance forever your testimonies,
because they are the joy of my heart.

 *yQ,]u twco[}l' yBili ytiyfin: 112
.bq,[e ᾽l;w[ol]
I have (lit., inclined my heart) resolved to (lit., do) obey your decrees
forever, to the end.

PSALM 119:113-120

Samek (s)

 ytianEc; ᾽ypi[}se 113
.yTib]h;a; *t]r;wtowÒ
I hate the double-minded,
but I love your instruction.

 hT;a; yNIgIm;W yrit]si 114
.yTil]];yI *r]b;d]li
You are my (lit., hiding place) defender and my (lit., shield) protector;
I am waiting for the fulfillment of your Word.

 ᾽y[irem] yNIM,miAWrWs 115
.yh;l¿a> t/x]mi hr;X]a,wÒ
Depart from me, you wicked,
because I intend to faithfully observe the commandments of my God.

 hy<]]a,wÒ *t]r;m]aik] ynIkem]s; 116
.yrib]Cimi ynIveybiT]Ala'wÒ
Support me according to your promise, that I may live,
and don't let my hope be dashed.

 h[;veW:aiwÒ ynIde[;s] 117
.dymit; *yQ,]ub] h[;v]a,wÒ
Uphold me that I may be safe;
consequently, I will always have respect for your decrees.

*yQ,]ume ᾽ygIwvoAlK; t;ylis; 118
.᾽t;ymir]T' rq,v,AyKi 
You (lit., make light of) despise all who stray from your decrees,
because their deceitfulness is a total lie.

 $r,a;Ay[ev]riAlk; T;B'v]hi ᾽ygIsi 119
.*yt,do[e yTib]h'a; @kel;
You exterminate all the wicked in the earth like dross;
that being so, I love your testimonies.

 yric;b] *D]]]P'mi rm's; 120
.ytiarey: *yf,P;v]MimiW
My flesh trembles on account of my fearing you;
I am afraid of your Judgments.

PSALM 119:121-128

Ayin (u)

qd,x,w: fP;v]mi ytiyci[; 121
.yq;v][ol] ynI]eyNIT'AlB'
I have (lit., done) practiced justice and righteousness,
please don't abandon me to my oppressors.

bwfol] *D]b][' bro[} 122
.᾽ydiz« ynIquv]['y"Ala'
(Lit., Stand surety for) Guarantee your servant's well-being,
don't let the proud oppress me.

*t,[;Wvyli WlK; yn"y[e 123
.*q,d]xi tr'm]ail]W
My eyes are strained looking for your saving help,
for the fulfillment of your righteous promise.

 *D,s]]'k] *D]b]['A᾽[i hce[} 124
.ynIdeM]l' *yQ,]uwÒ
Deal with your servant according to your steadfast love;
teach me your decrees.

 ynInEybih} ynIa;A*D]b][' 125
.*yt,do[e h[;d]aewÒ
I am your servant; give me discernment,
that I may understand your testimonies.

 hw:hyl' twco[}l' t[e 126
.*t,r;wTo Wrpehe
It is time for the Lord to act,
(because) they have broken your Law.

 *yt,/x]mi yTib]h'a; @KeAl[' 127
.zP;miW bh;ZÉmi
Therefore I love your commandments more than gold--
in fact, more than pure gold.

 yTir]V;yI lko ydeWQPiAlK; @KeAl[' 128
.ytianEc; rq,v, ]r'aoAlK;
Therefore I direct my path straight by all—yes, by all your precepts;
and I hate every deceptive path.

PSALM 119:137-144

(x)

 hw:hyÒ hT;a' qyDix' 137
.*yf,P;v]mi rv;y:wÒ
You are righteous, O Lord,
and thus every single one of your (lit., Judgments) decisions is right [ = correct].

 *yt,do[e qd,x, t;yWIxi 138
.daom] hn:Wma>w<
You have appointed your testimonies in righteousness,
and in complete faithfulness.

 ytia;nÒqi ynIt]t'M]xi 139
.yr;x; *yr,b;d] W]k]v;AyKi
My zeal (lit., puts an end to me) consumes me,
because my foes forget your words.

daom] *t]r;m]ai hp;Wrx] 140
.Hb;hea} *D]b]['wÒ 
Your word is (lit., thoroughly refined) well tried,
and so your servant loves it.

 hz²b]nIwÒ ykin?a; ry[ix; 141
.yTi]]k;v; al¿ *yd,QuPi
Although I am insignificant and despised,
I do not forget your precepts.

 ᾽l;w[ol] qd,x, *t]q;d]xi 142
.tm,a> *t]r;wtowÒ
Your righteousness is eternally what is right,
and your Law is truth (or, trustworthy).

ynIWax;m] qwxom;WArx' 143
.y[;vu[}v' *yt,/x]mi 
Although stress and distress have (lit., found) befallen me,
your commandments are my delight.

 ᾽l;w[ol] *yt,/d][e qd,x, 144
.hy<]]a,wÒ ynInEybih}
Your testimonies are that which are right forever;
enable me to understand them, that I may really live.

PSALM 119:145-152

(q)

hw:hyÒ ynInE[} bleAlk;b] ytiar;q; 145
.hr;Xoa, *yQ,]u
I cry out with all my heart—please answer me, O Lord;
I will faithfully observe your decrees.

 ynI[eyviwho *ytiar;q] 146
.*yt,do[e hr;m]v]a,wÒ
I cry out to you; save me!
And I will obey your testimonies.

 h[;WEv'a}w: #v,N<b' yTim]D'qi 147
.yTil]];yI *r]b;d]li
I rise before dawn to cry for help;
I await the fulfillment of your word.

 twromuv]a' yn"y[e WmD]qi 148
.*t,r;m]aiB] ]'ycil;
My eyes (lit., precede) are awake before the night watches,
in order to study your word.

*D,s]]'k] h[;m]vi yliwqo 149
.ynIYE]' *f,P;v]miK] hw:hyÒ 
Hear my (lit., voice) petition in accordance with your steadfast love;
O Lord, give me life in accordance with your Judgment.

 hM;zI yped]ro Wbr]q; 150
.Wq];r; *t]r;wTomi
Those who are pursuing evil schemes have drawn near (me),
(but) they are far from your Law.

hw:hyÒ hT;a' bwroq; 151
.tm,a> *yt,/x]miAlk;wÒ 
(However) You are near, O Lord,
and all your commands are trustworthy.

 *yt,do[eme yTi[]d'y: ᾽d,q, 152
.᾽T;d]s'yÒ ᾽l;w[ol] yKi
Long ago I learned from your testimonies
that you issued them to last forever.

PSALM 119:153-160

(r)

ynIxeL]]'wÒ yyInÒ[;Ahaer] 153
.yTi]]k;v; al¿ *t]r;wtoAyKi
(Lit., See, Look at) Consider my affliction and rescue me,
for I do not forget your Law.

ynIlea;gÒW ybiyri hb;yri 154
.ynIYE]' *t]r;m]ail]
Plead my cause and deliver me,
give me life according to your promise.

h[;WvyÒ ᾽y[iv;r]me qw]or; 155
.Wvr;d; al¿ *yQ,]uAyKi
Deliverance is far from the wicked,
because they do not (lit., seek) obey your decrees.

hw:hyÒ ᾽yBir' *ym,]}r' 156
.ynIYE]' *yf,P;v]miK]
Many are your acts of compassion, O Lord;
according to your Judgements, give me life.

yr;x;wÒ yp'd]ro ᾽yBir' 157
.ytiyfin: al¿ *yt,/d][eme 
Although my persecutors and adversaries are many,
I have not swerved from your testimonies.

hf;f;wqot]a,w: ᾽ydigÒbo ytiyair; 158
.Wrm;v; al¿ *t]r;m]ai rv,a} 
I (lit., look at, see) consider traitors and I am disgusted,
because they do not keep to your word.

 yTib]h;a; *yd,WQpiAyKi haer] 159
.ynIYE]' *D]s]]'K] hw:hyÒ
Consider how I love your precepts;
give me life, O Lord, according to your steadfast love.

 tm,a> *r]b;D]Avaro 160
.*q,d]xi fP'v]miAlK; ᾽l;w[ol]W
The sum of your word is truth,
and every one of your righteous Judgments lasts forever.

PSALM 119:161-168

(c)

᾽N:]i ynIWpd;r] ᾽yric; 161
.yBili d]'P; *r]b;D]miW
Although authorities persecute me without reason,
yet my heart is filled with dread because of your words.

*t,r;m]aiAl[' ykin?a; cc; 162
.br; ll;v; axewmoK]
I am ]ubilant over your promise,
like one who obtains great spoil (seized in war).

hb;[et'a}wς ytianEc; rq,v, 163
.yTib]h;a; *t]r;wTo
I hate falsehood—in fact, I regard it as abomination.
I love your Law.

*yTil]L'hi ᾽wY?B' [b'v, 164
.*q,d]xi yfeP]v]mi l['
(Lit., Seven times a day) Repeatedly throughout each day I praise you,
for your upright Judgments.

*t,r;wto ybeh}aol] br; ᾽wl¿v; 165
.lwvok]mi wmol;A@yaewÒ 
Those who love your Law have (lit., great) transcendent peace,
and nothing can make them stumble.

 hw:hyÒ *t][;Wvyli yTir]B'ci 166
.ytiyci[; *yt,/x]miW
I (lit., hope, wait for) confidently expect your deliverance, O Lord'
in the meantime, I carry out your commands.

*yt,do[e yvip]nς hr;m]v; 167
.daom] ᾽beh}aow: 
(Lit., My soul) I comply with your testimonies;
in fact, I love them deeply.

 *yt,do[ewÒ *yd,WQpi yTir]m'v; 168
.*D,gÒn< yk'r;D]Alk; yKi
I comply with your precepts and your testimonies,
because my whole (lit., ways) character and conduct are exposed to your scrutiny.

PSALM 119:169-176

(t)

hw:hyÒ *yn<p;l] ytiN:ri br'q]Ti 169
.ynInEybih} *r]b;d]Ki
Please permit my cry to approach your presence, O Lord;
give me understanding as promised by your Word.

*yn<p;l] ytiN:]iT] awboT; 170
.ynIleyXih' *t]r;m]aiK]
Let my (lit., supplication for mercy) petition reach your presence;
rescue me according to your promise.

hL;hiT] yt'p;c] hn:[]B'T' 171
.*yQ,]u ynIdeM]l't] yKi
My lips will (lit., bubble up with) pour forth praise,
because you will teach me your decrees.

*t,r;m]ai ynIwvol] @['T' 172
.qd,X, *yt,/x]miAlk; yKi
My tongue will respond to the fulfillment of your promise
that all your commands are right.

 ynIrezÒ[;l] *d]y:AyhiT] 173
.yTir]];b; *yd,WQpi yKi
May your hand be on the verge of helping me,
for I have chosen your precepts.

hw:hyÒ *t][;Wvyli yTib]a'T; 174
.y[;vu[}v' *t]r;wtowÒ 
I long for your (lit., deliverance) saving help, O Lord,
and your Law is my continual delight.

 +;l,l]h't]W yvip]n"Ay]iT] 175
.ynIruzÒ[}yς *f,P;v]miW
Let (lit., my soul) me live that I may praise you,
and let your (lit., Judgment) providence help me.

 *D,b][' vQeB' dbeao hc,K] ytiy[iT; 176
yTi]]k;v; al¿ *yt,/x]mi yKi
If I should go astray like a lost lamb, see out your servant,
for I have not forgotten your commandments.

PROVERBS 2:1-7

yr;m;a} ]Q'TiA᾽ai ynIB]
.&T;ai @Pox]Ti yt'/x]miW
My child, if you will enthusiastically welcome my words,
and if you will store up my commandments within (lit., you) your memory,

*n<zÒa; hm;k]];l' byviq]h'l] 2
.hn:WbT]l' *B]li hF,T'
so that you (lit., incline your ear) listen attentively to wisdom,
and apply your (lit., heart) mind to understanding;

ar;q]ti hn:yBil' ᾽ai yKi 3
.*l,wqo @TeTi hn:WbT]l'
yes, if you cry out for insight,
 if you lift up your voice for it,

#s,K;k' hN:v,q]b'T]A᾽ai 4
.hN:c,P]]]T' ᾽ynIwmof]M'k'wÒ
if you search for it as silver,
if you dig for it as buried treasure,

 hw:hyÒ ta'r]yI @ybiT; za; 5
.ax;m]Ti ᾽yhil¿a> t['d'w
 only then [= in that case] will you understand the reverence due the Lord,
and attain practical knowledge about God.

 hm;k]]; @TeyI hw:hyÒAyKi 6
.hn:Wbt]W t['D' wyPim
For the Lord graciously bestows wisdom,
and from his (lit., mouth) Word come wisdom and understanding.

 hY:viWT ᾽yriv;yÒl' @Pox]yI 7
.᾽to ykel]hol] @g«m
He stores up victory [= ability to live correctly] for the upright—
(victory) as a shield for those living in integrity.

PROVERBS 4:20-27

(Wisdom is to be heeded always for a happy life.)

hb;yviq]h' yr'b;d]li ynIB] 20
.*n<zÒa;Afh' yr'm;a}l'
My child, pay attention to my words.
(Lit., Incline your ear) Listen carefully to what I say.

*yn<y[eme WzyLiy"Ala' 21
.*b,b;l] &wtoB] ᾽rem]v;
Don’t let them leave your (lit., eyes) attention.
(Lit., Keep) Treasure them up (lit., within you) deep within your memory.

᾽h,yaex]mol] !he !yYI]'AyKi 22
.aPer]m' wroc;B]Alk;l]W
For they (lit., are life) bring real life only to those who (lit., find) acquire them,
and healing to the entire body.

*B,li rxonÒ rm;v]miAlK;mi 23
.!yYI]' twaox]wTo WNM,miAyKi
Above all the things you protect, guard your mind,
because from this source come (lit., the springs of) the determining factors that result in real life.

hP, tWvQ][i *M]mi rseh; 24
.+;M,mi q]er]h' !yIt'p;c] tWzl]W
Remove from yourself crooked talk,
and put far from yourself deceptive speech.

ÒWfyBiyς ]k'n?l] *yn<y[e 25
.*D,gÒn< WrviyÒyς *yP,['p]['w
(Lit., Your eyes must look to the front).
Focus straight ahead on your goal (to secure real life).
(Lit., Your eyelids must be directly to the front).
Keep your objective in front of yourself.

 *l,gÒr' lG¾[]m' sLeP' 26
.WnKoyI *yk,r;D]Alk;w
(Lit., Make level the path for your feet),
Conform your conduct to what is right,
and all your (lit., ways) endeavors will succeed.

 lwamoc]W @ymiy:AfTeAla' 27
.[r;me *l]gÒr' rseh
Don’t be sidetracked to the right or to the left,
remove your (lit., foot) actions from evil.

PROVERBS 14:23

rt;wmo hy<h]yI bx,[,Alk;B] 
.rws ὁ]m'l]A&a' !yIt'p;c]Arb'd]W

In all painful toil there will eventually be an abundant harvest,
But mere talk leads only to poverty.

PROVERBS 17:16

i lysiK]Ady"B] ry]im] hZ²AhM;l; 
.@yIa;Abl,wÒ hm;k]]; twn?q]l

(Lit.., Why?) Only a fool (lit., has a price in hand)
spends money,
in order to acquire (lit., wisdom) an education,
since he has no (lit., heart) intention of using it!

PROVERBS 18:17

wboyriB] @wvoarih; qyDix' 
.wroq;]}wς Wh[ereAab;W

The first to present his case may seem in the right,
Until his (lit., neighbor) opponent comes and
(lit., examines him thoroughly) gives his side of the story.

PROVERBS 22:29

 i wTok]al'm]Bi ryhim; vyai t;yzI]; 
bX;y"t]yI !il;m]AynEp]lyk
  .!yKivu]} ynEp]li bXey"t]yIAlB'

(Lit., Do you see?) Observe carefully a man skilled in his work:
he will (lit., stand before kings) serve important people
who demand competency and expect the highest standards;
he will not (lit., stand before obscure men) serve 
people satisfied with mediocrity.

PROVERBS 24:10

hr;x; !wy?B] t;yPir't]hi 
.hk;],Ko rx'

If you lose heart in a time of distress,
Your strength is small indeed!

PROVERBS 25:4

#s,K;mi !ygIysi wgOh; 
.yliK, #reXol' axeYEw"

If dross is removed from raw silver ore,

there comes forth (lit., a vessel for the craftsman)

fine material for the craftsman to skillfully make 

into a work of art.

PROVERBS 25:28

hm;w]o @yae hx;WrP] ry[i 
.w]oWrl] rx;[]m' @yae rv,a} vyai

As a city broken down without walls,
so is a person who has no self-control over his own disposition.

ECCLESIASTES 1:18

hm;k]]; broB] yKi 
s['K;Abr; 
t['D' #ysiwy?wÒ 
.bwaok]m' #ysiwy?

Because in much wisdom
there is much grief.
And if one increases in knowledge,
he also increases in mental anguish.

ECCLESIASTES 10:10

lz²r]B'h' hh;qeA!ai 
lq'l]qi !ynIp;Aal¿ aWhwÒ 
rBeg¾yÒ !yliy:]}w"
.hm;k]]; ryvek]h' @wrot]yIwÒ

If the axe is dull
and (lit., he) the worker doesn't sharpen its blade,
then he must exert much more time and effort.
But wisdom is an advantage for achieving success.

ECCLESIASTES 12:11-12

twn?bor]D;K' !ymik;]} yreb]Di 11
twPosua} yle[}B' !y[iWfnÒ twrom]c]m'k]W
.d];a, h[,rome WnT]nI 
The words of wise men are like goads,
and choice proverbs are as well-driven nails;
they are given by one Shepherd.

rheZÉhi ynIB] hM;heme rtey?wÒ 12
$qe @yae hBer]h' !yrip;s] twco[}
.rc;B; t['gIyÒ hBer]h' gh'l'wÒ
But beyond these, my child, be warned:
the making of many books is endless,
and studying them wears you out.

Spiritual Vitamins
from the
New Testament

MARK 8:1-29

Because of our forgetfulness God patiently bears with us, as we
slowly learn his truth and gradually understand his working in our life.

Unintentional Blindness 1-9
1. In those days,
  because a large crowd was again present and they had nothing to eat,
  Jesus summoned the disciples to himself and said to them,

2. “I have (lit., guts) deep, heartfelt compassion for the crowd.
   For they have already remained with me for three days,
   yet they have nothing to eat.

3. “And if I send them home without eating, they will faint on the journey;
   and some of them have come from a far distance.”

4. His disciples responded to him,
	“Where will anyone be able tofind enough food in the desert 
        to satisfy these people?”

5. So he asked them,
	“How many loaves do you have?”
   They answered,
	“Seven.”

6. He then directed the crowd to sit down on the ground.
  And taking the seven loaves and giving thanks,
  he broke them and began giving them to his disciples, 
  so they could distribute them.
  And they passed them out to the crowd.

7. And they had a few little fishes.
  He blessed these and ordered that these should also be distributed.

8. They both ate and were satisfied.
  Afterwards they took up seven baskets of leftovers.

9. Now there were about 4000 people there. 
  Then he dismissed them.

Intentional Blindness 10-12
10. And immediately going on board a boat with his disciples,
   he went to the regions of Dalmanutha.
11. In response, the Pharisees came out and began to argue with him,
   demanding a miracle from heaven, 
   in order to discredit him.

12. But deeply sighing in his spirit he asked,
	“Why does this generation demand a miracle?”
       Most assuredly I tell you (lit., if a miracle is given is given this generation)
       that no miracle will be given this generation!”

The Problem 13-21
13. So he left them.
   Embarking into a boat, 
   he crossed over to the other side of the lake.

14. Yet they forgot to bring bread.
   And except for a single loaf, 
   they had no food with them in the boat.

15. Then he began to command them saying,
	“Be on guard! Beware of the Pharisees’ leaven 
       and beware of Herod’s leaven.!”

16. Consequently they started discussing with one another 
   the fact that they had no food.

17. Realizing this he asked them,
 “Why do you discuss the fact that you have no food?”
   	  (Lit., Do you not yet . . .?) You do not yet understand nor comprehend!
   	  (Lit., Do you have . . .?) You have an undiscerning mind!

18. “Although you have eyes, you do not see;
    although you have ears, you do not hear.

19. “And you do not remember when I broke the loaves for the crowd of 5000,
    how many (Gk., kophinos) small baskets of leftovers did you take up?”
    They answered, “Twelve.”

20. “And when I broke the seven loaves for the crowd of 4000,
    how many (Gk., spuris) large baskets of leftovers did you take up?”
    They answered, “Seven.”

21. So he kept telling them,
 “(Lit., Do you not yet . . .?) You do not yet understand!”

Gradual Discernment 22-29
22. Then they came to Bethsaida. 
   And they brought to him a blind man and urged him to touch him.

23. And taking the blind man by the hand he led him out of the village.
   And after spitting on his eyes and laying his hands on him, he asked,
	“Do you see anything?”

24. Looking up he said, 
	“I see people,
	 for I perceive them walking about like trees.”

25. Then he again put his hands on his eyes,
   and he looked intently and was completely healed,
   so that he began seeing everything clearly at a distance.

26. And he sent him home saying,
	“Don’t go into the village.”

27. Then Jesus departed with his disciples for the villages of Caesarea Philippi.
   And on the journey he asked the disciples,
	“Who do people say that I am?”

28. They answered him,
	“Some say that you are John the Baptist,
	 and others maintain you to be Eli]ah,
	 and still others think that you are one of the prophets.”

29. And he asked them,
	“But who do you say that I am?”
   And responding Peter said to him,
	“You are the Christ!”

	1st FEEDING	2nd FEEDING	3rd FEEDING	  
passage	Mark 6	Mark 8	Mark 8	  
crowd	5000	4000	13	  
problem	insufficient money	location	forgetfulness	  
bread	5 loaves	7 loaves	1	  
fish	2	3	0	  
leftovers	12 baskets	7 baskets	0	 

2 TIMOTHY 3:16-17

 pa'sa grafh; qeovpneusto"
 kai; w]fevlimo"
 pro;ς didaskalivan, 
pro;ς e]legmovn,
 pro;ς e]panovrqwsin, 
pro;ς paideivan th;n ἐν dikaiosuvnh/,
All scripture is (lit., God-breathed) divinely inspired 
and thus is profitable
(1) for teaching,
(2) for reproof,
(3) for correction,
(4) for instruction in right living,

 i{na a[rtioς h/ o] tou' qeou' a[nqrwpo",
 pro;ς pa'n e[rgon a]gaqo;n e]xhrtismevno".
that the (lit., man) servant of God may continually be COMPETENT,
that is, that he may be thoroughly equipped for every sort of good work.

HEBREWS 6:1-3

1 Dio; a]fevnteς to;n τῆς a]rch'ς tou' Cristou' lovgon
 ἐπὶ th;n teleiovthta ferwvmeqa,
 mh; pavlin qemevlion kataballovmenoi
 metanoivaς ἀπὸ nekrw'n e[rgwn 
kai; pivstewς ἐπὶ qeovn,
For this reason
let’s leave behind the basic teaching about (lit., Christ) Christianity,
and for our own benefit let’s press on to spiritual maturity,
not relaying a foundation consisting in 
repentance from (lit., dead works) deeds leading to death,
and faith toward God,

2 baptismw'n didach'ς 
e]piqevsewς te ceirw'n, 
a]nastavsewς te nekrw'n 
kai; krivmatoς ai]wnivou.
instruction about washings,
and about laying on of hands,
resurrection of the dead,
and eternal Judgment.

3 kai; tou'to poihvsomen,
 e]avnper e]pitrevph/ ὁ qeov".
And this we will do,
if God permits.

James 1:25

 ὁ de; parakuvyaς 
ei]ς novmon tevleion to;n τῆς e]leuqeriva"
 kai; parameivna",
 ou]k a]kroath;ς e]pilhsmonh'ς genovmeno"
 a]lla; poihth;ς e[rgou,
 ou|toς makavrioς ἐν th'/ poihvsei au]tou' e[stai.

But he who (lit., bends over and looks) carefully studies
the perfect law of liberty
and persists in doing so,
not forgetting what he's heard
but putting it into practice,
this one—and this one only!-- will repeatedly be muchly blessed
because of his obedience.

1 PETER 2:1-3

1 ]Apoqevmenoi oun 
pa'san kakivan
 kai; pavnta dovlon 
kai; ὑπὸkrivsei"
 kai; fqovnou"
 kai; pavsaς katalaliav",
Therefore having rid yourselves of
every kind of ill-will
and of every bit of deceit,
and of the various ways (lit., hypocrisies) pretension is expressed,
and of the many forms envy takes,
and of every sort of slander,

2 w]ς a]rtigevnnhta brevfh
 to; logiko;n a[dolon gavla e]pipoqhvsate,
 i{na ἐν au]tw'/ au]xhqh'te ei]ς swthrivan,
like new born babies [hunger for their mother's milk]
intensely crave pure spiritual milk,
in order that by it you may grow
(lit., in regards to salvation) spiritually,

3 ei] e]geuvsasqe 
o{ti crhsto;ς ὁ kuvrio".
(lit., since) now that you have (lit., tasted) experienced
that the Lord is extremely kind.

STUDY  HOLY  WRIT

1 – consistently

2 – diligently

3 – patiently

4 - expectantly