Tag: 希腊文

  • Five Advantages For Learning Greek In The Ministry Context

    Five Advantages For Learning Greek In The Ministry Context

    CHAPTER #

     

     

     

    five advantages for learning greek in THE ministry context

     

    ___________________

     

    A Paper

    Presented to

    Dr. Benjamin Simpson

    Dallas Theological Seminary

     

    ___________________

     

    In Partial Fulfillment

    of the Requirements for the Course

    NT101 Elements of Greek

     

    ___________________

     

    by

    Ken Suanjong Yeo

    May 2020

     

     


    five advantages for learning greek in THE ministry context

    Advantage One

    It enables me to appreciate the New Testament even more. I started to follow the Lord in 2003, by the grace of the Lord, I had to opportunity to start teaching and eventually preaching in various settings since 2010. My primary bible is the 1919 Chinese Union Bible. I enjoy reading my bible, but the 100 years old Chinese translation at times is hard to understand, so I used various English translations over the years to aid my bible reading. Having access to the various English translations allow me to enjoy God’s word even more. For many years, it never came across my mind I could read the New Testament in its original language. After a semester of learning the basic elements of Greek, I have a greater appreciation of the preciousness of God’s words. Chinese is a language without any inflections, English has some, and Greek, as I have learned this semester, is all about inflections! Although I have struggled to learn the inflections, I have learned to appreciate the powerful theological concepts Greek could reveal to me that the Chinese and English bible could not. I like to use the textbook example of John 19:30[1], Jesus was on the cross, and He said His famous last word: “It is finished,” (ESV, NIV, NLT). In English, it means the work is completed. But the Greek text brings out more meanings, it is in the perfect tense: “τετελεστα”. I have learned that the perfect describes an action that was fully completed and has consequences at the time of speaking. Jesus completed His task, and the ongoing effects of His finished work on the cross are available to a sinner like me! Learning Greek enables me to appreciate the New Testament even more.

    Advantage Two

    It enables me to evaluate the faithfulness of bible translations. Before I took this Greek course, I have a very vague idea of the differences between the Greek and English translations. Of course, I knew these are different languages, but I did not know what the differences are. I did not have a clear understanding of the challenges to translate from Greek to English. Because of my desire to know the word of God in its purest form as much as possible, I preferred the more literal translation like ESV than NIV. I knew ESV leans more towards word for word translation, and NIV leans more towards thought for thought translation. However, I could not look into the Greek text to compare the ESV and NIV translations to the Greek text. After the completion of this course, I have gained some ability to evaluate different translations with the original Greek text. I will select a simple example, let’s compare the translation of αδελφηοι in Romans 10:1 between ESV and NIV. ESV translated it as brothers, and NIV translated it as brothers and sisters. I now can read the Greek word αδελφοι, and I have learned that it generally means brothers based on the textbook. I have also learned how to use the dictionary at the back of my Greek New Testament, which tells me αδελφοι could also mean fellow believer[2]. I have learned that each Greek word could have a range of meanings. Now I have better empathy of NIV choice of brothers and sisters as the translation for αδελφοι, and are equipped to better evaluate this particular translation decision.

     

     


     

    Advantage Three

    It enables me to take advantage of word studies in bible study and sermon preparation. Since taking NT101, I have started to incorporate Greek word study in my bible study and sermons preparation. I started to use the Logos Bible Word Study tool to look into the various meanings of a Greek word that I am interested in a particular passage. I gained the ability to read the Greek text, understand what root means, and the differences between all the infections presented to me on the Logos Bible Word Study tool. I have learned what preposition is, and am able to recognize a lot of the Greek prepositions. I have improved my ability to discover richer meanings of a passage by doing Greek word study. I would not be using the Word Study tool as much if I knew nothing about the Greek language, because the Greek words in the tool would be overwhelming and a deterrent to me. For example, if I am doing a bible study on John 21, and I want to know more about the meaning of the word loves in the conversation between Jesus and Peter, I am better equipped to do a word study of αγαπαω and φιλεω. I could research how these words are used in the New Testament to have a better understanding of the meanings and the differences of these words. It is popular teaching the αγαταω is God’s unconditional love towards man, and φιλεω is the brotherly love between men. A word study reveals that sometimes φιλεω is used between God the Father and Jesus the Son, as in John 5:20: “For the Father loves (φιλει) the Son and shows him all that he is doing. (ESV). Knowing Greek gives me the tool to go more in-depth in studying God’s word when preparing for bible study and sermons. The Father φιλει the Son, we should φιλομεν the Son and shepherd His sheep!

     


     

    Advantage Four

    It enables me to take advantage of New Testament commentaries that include Greek in its discussion. Most of the more technical and in-depth commentaries on the New Testament include some discussions on the Greek text. Before I have taken this course, I tend to avoid these commentaries or skip over the Greek discussions if I came across them. After even just one semester of Greek, I found myself is better equipped to comprehend these commentaries. Knowing Greek allows me to access the researches done by the New Testament. For example, I am recently studying the Book of Acts, and have purchased Professor Darrell Bock’s outstanding commentary on Acts[3]. I am now more equipped to follow the argument and enjoy the commentary because I can read the Greeks text, and recognized some of the meanings, it is very exciting for me to have access to this and other commentaries that include Greek in their discussion. Knowing Greek also enables me to evaluate commentaries that do not include actual Greek words but used the nuances of the Greek language in their exegesis. For example, I was preparing a sermon based on John 20:1-18. A commentary[4] mentioned that three different Greek words are behind the English word “see” in this passage. The commentary did not include the actual Greek words, it just explained the different meanings based on these Greek words. I was able to look up these Greek words and their usages and was better equipped to evaluate the interpretation of this commentary.

     


     

    Advantage Five

    It enables me to compare Old Testament Hebrew words with New Testament Greek words on the same topic. I frequently need to do a topical study of a theme in the bible. The fact that the Old Testament was written in Hebrew and the New Testament in Greek, and English and Chinese translations do not translate all the original words using the same target language word makes it a challenge to perform the topical research across Old and New Testament. I was relying on tools that do not require knowledge of Greek to bridge the gap. However, knowing Greek enables me to be better equipped to do this kind of study. For example, I like to research the theme of the soul of men. I can perform a Hebrew word study for soul (נֶ֫פֶשׁ), and a Greek word study for soul (φυχη), I can research on what other English words are used to translate נֶ֫פֶשׁ  and φυχη, and compare their usages. I can search the Septuagint in Logos Bible Software looking for Old Testament use of the Greek word φυχη. A whole new world of biblical language is opened to me with my newly gained knowledge of the basics of the Greek language.

    Conclusion

    Greek is tough, I have never studied so hard in my life. I am in my mid-forties; I have been in teaching and ministry for about 10 years without knowing any Greek. Now that I have completed my first Greek course, I wish I could have done it early, as discussed above, it would add tremendous value to my ability to study God’s word. But it is not too late, I thank God for the opportunity to learn Greek at DTS, and I look forward to the coming courses.


     


    END NOTES



    [1] William D. Mounce, Basics of Biblical Greek Grammar, (Grand Rapids: Zondervan, 2019), 275.

    [2] Barclay M. Newman, A concise Greek-English Dictionary of The New Testament, (Stuffgart: United Bible Societies, 2010), 3.

    [3] Darrell Bock, Acts, (Grand Rapids: Baker Academic, 2007)

    [4] “When Joh wrote this account, he used three different Greek words for seeing. In John 20:5, the verb simply means “to glance in, to look in.” In John 20:6, the word means “to look carefully, to observe.” The word “saw” in John 20:8 means “to perceive with intelligent comprehension.” I actually did not see the differences in meaning in Greek, so I decided not to preach based on this. See Warren Wiersbe, The Bible Exposition Commentary, (Colorado Springs: Cook Communications Ministries, 2001), 388

     

     

     

    BIBLIOGRAPHY

    Bock, Darrell. Acts. Grand Rapids: Baker Academic, 2007.

    Mounce, William D. Basics of Biblical Greek Grammar. Grand Rapids: Zondervan, 2019.

    Newman, Barclay M. A concise Greek-English Dictionary of The New Testament. Stuffgart: United Bible Societies, 2010.

    Wiersbe, Warren Wiersbe. The Bible Exposition Commentary. Colorado Springs: Cook Communications Ministries, 2001.

     

  • Review of The Basic of Verbal Aspect in Biblical Greek by Constantine R. Campbell

    Review of The Basic of Verbal Aspect in Biblical Greek by Constantine R. Campbell

    CHAPTER #

     

     

     

    REVIEW OF THE BASIC OF VERBAL ASPECT IN BIBLICAL GREEK BY CONSTANTINE R. CAMPBELL

     

    ___________________

     

    A Paper

    Presented to

    Dr. Benjamin Simpson

    Dallas Theological Seminary

     

    ___________________

     

    In Partial Fulfillment

    of the Requirements for the Course

    NT5102OL Elements of Greek Grammar

     

    ___________________

     

    by

    Ken Suanjong Yeo

    August 2020

     


    REVIEW OF THE BASIC OF VERBAL ASPECT IN BIBLICAL GREEK BY CONSTANTINE R. CAMPBELL

    What is Verbal Aspect?

    Semantics refers to the encoded values of a verb form, it is always there and un-cancelable. The verbal aspect is a semantics value. It refers to the viewpoint of an action presented by the author. There are two viewpoints, either from an outside viewpoint, which is called the perfective aspect or from an inside viewpoint, which is called the imperfective aspect.

    A popular illustration is a reporter who reports a street parade. When he reports the street parade from a helicopter far away in the sky, it is the perfective aspect. It expresses an outside viewpoint of an action in summary, from a distance and does not view the details of how the action took place. When he reports the street parade from the street, it is the imperfective aspect. It expresses an inside viewpoint of an action as it unfolds before his eyes.

    Spatial value is another semantics value. There are two types of spatial values, namely proximity and remoteness. Proximity means not only he is viewing the street parade as it unfolds before his eyes but is viewing that part of the parade that is directly in front of him. Remoteness means although the reporter is viewing the street parade as it unfolds before his eyes, he is not looking to the parade directly in front of him, instead, he is looking at the parade at some distance away. Remoteness is metaphorical and could be temporal, spatial, or logical.

    Pragmatics refers to what a verb is doing in context and is therefore cancelable. Aktionsarten are pragmatic values, three main elements determine a particular verb’s Aktionsart: semantics, lexeme, and context.

    Lexemes are basic units of words that can be divided into two categories, namely transitive and intransitive. A lexeme is transitive if the action is performed upon an object, else it is intransitive. Transitive lexemes can further be divided into punctiliar or not punctiliar. If the action is a once occurring, immediate type of action, it is punctiliar, else it is not punctiliar. Intransitive lexemes can also be further divided into stative or not stative. If the action describes a state of being, it is stative, else it is not.

    Present and Imperfect Tense-Forms

    The present tense-form is semantically imperfective in aspect with the spatial value of proximity. The imperfect tense-form is also semantically imperfective in aspect but with the spatial value of remoteness.

    In narrative texts, the present indicative is most often found in discourse, Jesus used present indicative when He spoke to the Jews in John 5:20.

     John 5:20 γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ αὐτὸς ποιεῖ

    John 5:20 For the Father loves the Son and shows him everything he is doing…

    The imperfect indicative is most often found in narrative proper rather than discourse to provide supplementary information, John 5:18 is a good example.

    John 5:18 διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι ὅτι οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ.

    John 5:18 This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

    The imperfective aspect combines with any non-punctiliar or non-stative lexeme create a progressive Aktionsart as long as the context does not overrule it.

    Luke 8:45 καὶ εἶπεν Ἰησοῦς Τίς ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν Πέτρος Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν.

    Luke 8:45 Jesus said, “Who was it that touched me?” When all denied it, Peter said, “Master, the crowds surround you and are pressing in on you!”

    Outside of the indicative mood, the present subjunctive, the present imperative, the present participle and the present infinitives are all imperfective in aspect.

    Luke 11:33 is a good example of present subjunctives. The imperfective aspect portrays those who enter would see the light unfolding before their eyes.

    Luke 11:33 Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν οὐδὲ ὑπὸ τὸν μόδιον ἀλλʼ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φέγγος βλέπωσιν.

    Luke 11:33 “No one after lighting a lamp puts it in a cellar or under a basket, but on a stand, so that those who enter may see the light.

    In the present imperative, the imperfective aspect normally implicates commands that express some kind of general instruction because the imperfective aspect is open-ended, without the beginning and the end in view. Luke 6:27 is a good example.

    Luke 6:27 … ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς

    Luke 6:27 … love your enemies, do good to those who hate you

    In the present participle, the imperfective aspect nearly always expresses an action that is contemporaneous with its leading verb (excluding substantial and periphrastic usages). In John 6:24 the crowd went into Capernaum and seeking Jesus at the same time.

    John 6:24 καὶ ἦλθον εἰς Καφαρναοὺμ ζητοῦντες τὸν Ἰησοῦν.

    John 6:24 … went to Capernaum, seeking Jesus.

    In the present infinitive, the imperfective aspect explains the unfolding of the action. In Luke 5:21, the present infinitive διαλογίζομαι gives an inside view that the scribe and Pharisees were beginning to question Jesus.

    Luke 5:21 καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λέγοντες Τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας; τίς δύναται ἁμαρτίας ἀφεῖναι εἰ μὴ μόνος θεός;

    Luke 5:21 And the scribes and the Pharisees began to question, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?”

    The imperfect tense-form has the same imperfective aspect as the present tense-form, thus it behaves like the present tense-form. Its imperfective aspect combines with any non-punctiliar or non-stative lexeme to create a progressive Aktionsart as long as the context does not overrule it. Matthew 14:36 is a good example.

    Matthew 14:36 καὶ παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· καὶ ὅσοι ἥψαντο διεσώθησαν

    Matthew 14:36 They were begging him that they might only touch the fringe of his garment. And as many as touched it were made well.

    Aorist and Future Tense-Forms

    The aorist tense-form is semantically perfective in aspect with the spatial value of remoteness. The future tense-form is also perfective in aspect, however, because all future tense-forms refer to actions in the future, its future temporal is considered a semantics value.

     The aorist indicative is most often found to give the skeleton of a narrative. It is used to tell the summary of a narrative in quick succession without giving the details. Luke 1:39-40 is a good example.

    Luke 1:39-40 Ἀναστᾶσα δὲ Μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρεινὴν μετὰ σπουδῆς εἰς πόλιν Ἰούδα, καὶ εἰσῆλθεν εἰς τὸν οἶκον Ζαχαρίου καὶ ἠσπάσατο τὴν Ἐλισάβετ.

    Luke 1:39-40 In those days Mary set out and hurried to a town in the hill country of Judah, where she entered Zechariah’s house and greeted Elizabeth.

    The future indicative is most often found in discourse rather than narrative proper. It is used to describe future actions. John 16:14 is a good example.

    John 16:14 ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν.

    John 16:14 He will glorify me, because he will take from what is mine and declare it to you.

    The perfective aspect combines with any non-punctiliar or non-stative lexeme create a summary Aktionsart as long as the context does not overrule it. John 1:17 illustrates this well.

    John 1:17 ὅτι νόμος διὰ Μωϋσέως ἐδόθη, χάρις καὶ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.

    John 1:17 For the law was given through Moses; grace and truth came through Jesus Christ.

    Outside of the indicative mood, the aorist subjunctive, the aorist imperative, the aorist participle, and the aorist infinitives are all perfective in aspect.

    In aorist subjunctive, its perfective aspect conveys an external summarized viewpoint of an action. It is in contrast with the present subjunctive, which is used to portray an action that is unfolding before our eyes. For example, in John 12:49 Jesus used aorist subjunctive to express he should say what the Father has given to Him without the details.

    John 12:49 ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλʼ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν τί εἴπω καὶ τί λαλήσω.

    John 12:49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak.

    In aorist imperative, its perfective aspect has a pragmatic function to convey specific commands, it involves a specific agent acting within a specific situation. It is in contrast to the present imperative, which is to convey a generic command. In Luke 5:4 Jesus told Simon specifically what to do, that is to put out into the deep and let down his nets for a catch.

    Luke 5:4 ὡς δὲ ἐπαύσατο λαλῶν, εἶπεν πρὸς τὸν Σίμωνα Ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν.

    Luke 5:4 And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.”

    In aorist participle, its perfective aspect caused it to have the main pragmatic function which is the antecedent to its leading verb. That is, the action of the leading verb occurs after the action of the aorist participle. That is in contrast to the present participle, which expresses an action that is contemporaneous with its leading verb. Romans 5:1 used aorist participle to tell us that peace comes after we have been declared righteous by faith.

    Romans 5:1 Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν

    Romans 5:1 Therefore, since we have been declared righteous by faith, we have peace…

    In aorist infinitive, its imperfective aspect, together with infinitival construction, could express antecedent time or subsequent time. In Luke 22:15, Jesus used the imperfective aspect to show he would eat the Passover meal with his disciples before he suffers.

    Luke 22:15 καὶ εἶπεν πρὸς αὐτούς· Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· 

    Luke 22:15 And he said to them, “I have earnestly desired to eat this Passover with you before I suffer.

    The Aktionsart for future tense-form is parallel to the aorist usage except for its future reference, thus it will not be discussed here.

    Perfect and Pluperfect Tense-Forms

    The perfect tense-form is semantically perfective in aspect with the spatial value of heightened proximity. The pluperfect tense-form is semantically perfective in aspect with the spatial value of heightened remoteness.

    In narrative texts, parallels to the present tense-form, the perfect indicative is most often found in discourse. Jesus used perfect indicative when he was teaching in John 7:28.

    John 7:28 ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων Ἰησοῦς καὶ λέγων· Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί· καὶ ἀπʼ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλʼ ἔστιν ἀληθινὸς πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε· 

    John 7:28 So Jesus proclaimed, as he taught in the temple, “You know me, and you know where I come from. But I have not come of my own accord. He who sent me is true, and him you do not know.

    In narrative texts, parallels to the imperfect tense-form, the pluperfect is often used to provide supplementary information. John used pluperfect in John 7:30 to tell the details.

    John 7:30 … καὶ οὐδεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ὥρα αὐτοῦ.

    John 7:30 … but no one laid a hand on him, because his hour had not yet come.

    The perfect participle is semantically imperfective in aspect. Parallels to the present participle, it nearly always expresses an action that is contemporaneous with its leading verb. While spatial values are not generally encoded in nonindicative verbs, the perfect participle encodes the spatial value of proximity, which distinguishes it from the present participle. However, it is not normally possible to reflect this in English translation. Paul used perfect participle in Romans 5:3 to express that knowing and rejoicing were happening at the same time.

    Roman 5:3 … καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι

    Roman 5:3 … we rejoice in our sufferings, knowing that …

    A common pluperfect Actionsart is Past-Past, it is parallels to past perfect tense in English. This use of the pluperfect can involve any type of lexeme and is decided by the context. Luke 22:13 is a good example.

    Luke 22:13 ἀπελθόντες δὲ εὗρον καθὼς εἰρήκει αὐτοῖς

    Luke 22:13 And they went and found it just as he had told them…


    Bibliography

     

    Campbell, Constantine R. Basics of Verbal Aspect in Biblical Greek. Grand Rapids, Mich: Zondervan, 2008.

     

    Danker, Frederick W., Walter Bauer, and William Arndt. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000.

     

    Mounce, William D. Basics of Biblical Greek Grammar. 4th ed. Grand Rapids, MI: Zondervan, 2019.