This document provides a key to color coding used in analyzing Greek nouns, verbs, and sentences from translation exercises. It then provides morphological analyses of verbs and translations of sentences from several Greek passages. The analyses identify verb stems, tense markers, connecting vowels, and personal endings to break down the grammar.
Papa Bento XVI e João Paulo II diz que Mateus 28:19 é invenção de RomaASD Remanescentes
Neste estudo você vai ver varias declarações da igreja católica afirmando que Mateus 28:19 é uma invenção e que o verdadeiro batismo era em Nome de Jesus.
Mateus 28:19 em Hebraico e não em Grego - Estudo CompletoASD Remanescentes
Até hoje, quase que no geral é crido e ensinado que Mateus escreveu seu evangelho em grego. Nada se discute a esse respeito e nada se faz para abordar esse tópico para explorar até onde essa crença pode ser verdadeira. Diz-se que seu escrito apareceu pela metade do primeiro século, mas sempre se evita explicar o porquê de havendo sido escrito para os israelitas utilizou ele uma língua estranha ao invés da língua israelita, o hebreu.
Inclusive os padres da igreja romana não apoiam a escrita de Mateus em grego, mas sim que foi escrito em hebreu.
Mateus 28.19 A Mais Séria Falsificação das Escrituras SagradasOsvair Munhoz
O texto de Mateus de 28:19 é sine qua nom na questão do batismo bíblico, pois ele aparece na forma alongada em todos os manuscritos gregos, em destaque ao textus receptus e ao texto crítico. Estaríamos sem luz quanto a este divisor de águas? Acredito que não, pois o Eterno não é Yahuwah de confusão e sim de paz! Jamais Ele nos deixaria sem luz. O propósito deste artigo é esclarecer este controvertido assunto de vital importância para a unidade da fé do povo do Eterno.
CONF. PABLO EN CORINTO. HECHOS 18:1-17 (HCH. No. 18A). CPV
CONFERENCIA EN PPT QUE TRATA CUANDO PABLO SE ENCONTRABA EN CORINTO Y PREDICA EN VARIOS LUGARES ENTRE ELLOS EN LA SINAGOGA. SE ENCUENTRA EN HECHOS 18:1-17. HAY ALGUNOS PENSAMIENTOS SABIOS, UN CRUCIGRAMA DE LA LECCION CON SU RESPUESTA Y UN VERSICULO PARA MEMORIZAR
Papa Bento XVI e João Paulo II diz que Mateus 28:19 é invenção de RomaASD Remanescentes
Neste estudo você vai ver varias declarações da igreja católica afirmando que Mateus 28:19 é uma invenção e que o verdadeiro batismo era em Nome de Jesus.
Mateus 28:19 em Hebraico e não em Grego - Estudo CompletoASD Remanescentes
Até hoje, quase que no geral é crido e ensinado que Mateus escreveu seu evangelho em grego. Nada se discute a esse respeito e nada se faz para abordar esse tópico para explorar até onde essa crença pode ser verdadeira. Diz-se que seu escrito apareceu pela metade do primeiro século, mas sempre se evita explicar o porquê de havendo sido escrito para os israelitas utilizou ele uma língua estranha ao invés da língua israelita, o hebreu.
Inclusive os padres da igreja romana não apoiam a escrita de Mateus em grego, mas sim que foi escrito em hebreu.
Mateus 28.19 A Mais Séria Falsificação das Escrituras SagradasOsvair Munhoz
O texto de Mateus de 28:19 é sine qua nom na questão do batismo bíblico, pois ele aparece na forma alongada em todos os manuscritos gregos, em destaque ao textus receptus e ao texto crítico. Estaríamos sem luz quanto a este divisor de águas? Acredito que não, pois o Eterno não é Yahuwah de confusão e sim de paz! Jamais Ele nos deixaria sem luz. O propósito deste artigo é esclarecer este controvertido assunto de vital importância para a unidade da fé do povo do Eterno.
CONF. PABLO EN CORINTO. HECHOS 18:1-17 (HCH. No. 18A). CPV
CONFERENCIA EN PPT QUE TRATA CUANDO PABLO SE ENCONTRABA EN CORINTO Y PREDICA EN VARIOS LUGARES ENTRE ELLOS EN LA SINAGOGA. SE ENCUENTRA EN HECHOS 18:1-17. HAY ALGUNOS PENSAMIENTOS SABIOS, UN CRUCIGRAMA DE LA LECCION CON SU RESPUESTA Y UN VERSICULO PARA MEMORIZAR
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
2. Key to Colour Coding
In Greek nouns and nominals, the
stem vowel or consonant is shown
in red and the case ending in blue.
Stems ending in α / η are first
declension, in ο / ω second
declension, and in consonants third
declension.
In Greek verbs, the tense
formatives and diagnostics are
shown in red, the connecting
vowels in green, and the personal
endings in blue. The moveable nu
is not colour coded.
4. Question 1
ἐπίστευσα,
διὸ ἐλάλησα,
καὶ ἡμεῖς πιστεύομεν,
διὸ καὶ λαλοῦμεν.
ἐλάλησα, AAI-1S from λαλέω, “I
speak.”
TS: «λαλε»
AU: ε
TF: σα
CV: none
PE: –
The contract vowel ε is lengthened το η before the tense formative σα. The stem vowel of a
contract verb always lengthens when a tense formative is added, and we shall not point it out
each time.
5. Question 1
ἐπίστευσα,
διὸ ἐλάλησα,
καὶ ἡμεῖς πιστεύομεν,
διὸ καὶ λαλοῦμεν.
πιστεύομεν, PAI-1P from πιστεύω, “I
believe.”
πιστευ + ο + μεν
λαλοῦμεν, PAI-1P from λαλέω, “I
speak.”
λαλε + ο + μεν
εο → ου
9. Question 2
ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι,
αὐτὸς δὲ βαπτίσει ὑμᾶς
ἐν πνεύματι ἁγίῳ.
I baptised you in water,
but he will baptise you
in the Holy Spirit.
10. Question 3
καθὼς ἐμὲ ἀπέστειλας
εἰς τὸν κόσμον,
κἀγὼ ἀπέστειλα αὐτοὺς
εἰς τὸν κόσμον.
ἀπέστειλας is a liquid aorist, so the
tense formative is just α, not σα.
ἀπέστειλας, AAI-2S from
ἀποστέλλω, “I send.”
TS: «αποστειλ»
AU: ε
TF: α
CV: none
PE: ς
11. Question 3
καθὼς ἐμὲ ἀπέστειλας
εἰς τὸν κόσμον,
κἀγὼ ἀπέστειλα αὐτοὺς
εἰς τὸν κόσμον.
ἀπέστειλα is a liquid aorist, so the
tense formative is just α, not σα.
ἀπέστειλα, AAI-1S from ἀποστέλλω,
“I send.”
TS: «αποστειλ»
AU: ε
TF: α
CV: none
PE: –
12. Question 3
καθὼς ἐμὲ ἀπέστειλας
εἰς τὸν κόσμον,
κἀγὼ ἀπέστειλα αὐτοὺς
εἰς τὸν κόσμον.
Just as you sent me
into the world,
I also sent them
into the world.
16. Question 4
Ἤκουσεν Ἰησοῦς ὅτι
ἐξέβαλον αὐτὸν ἔξω καὶ
εὑρὼν αὐτὸν
εἶπεν·
σὺ πιστεύεις
εἰς τὸν υἱὸν τοῦ ἀνθρώπου;
Jesus heard that
they had cast him out and,
after finding him,
he said,
“Do you believe
in the Son of Man?”
17. Question 5
λέγει αὐτοῖς ὅτι
ἦραν τὸν κύριόν μου,
καὶ οὐκ οἶδα ποῦ
ἔθηκαν αὐτόν.
ἦραν is a liquid aorist, so the tense
formative is α, not σα.
ἦραν, AAI-3P from αἴρω, “I take.”
TS: «αρ»
AU: α → η
TF: α
CV: –
PE: ν
18. Question 5
λέγει αὐτοῖς ὅτι
ἦραν τὸν κύριόν μου,
καὶ οὐκ οἶδα ποῦ
ἔθηκαν αὐτόν.
λέγει is PAI-3S, “she says.” The
formation is λεγ + ε + ι.
οἶδα is RAI-1S, “I know.”
ἔθηκαν is AAI-3P, “they put.” It is a
kappa aorist, using the tense stem
κα. The formation is ε + θε + κα + ν.
19. Question 5
λέγει αὐτοῖς ὅτι
ἦραν τὸν κύριόν μου,
καὶ οὐκ οἶδα ποῦ
ἔθηκαν αὐτόν.
She said to them,
“They took my Lord,
and I do not know where
they laid him.”
λέγει in this sentence functions as a
historical present; it is a present tense that
functions like a past tense.
21. Question 6
καὶ ἀπῆλθεν
καὶ ἤρξατο κηρύσσειν
ἐν τῇ Δεκαπόλει
ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.
The stem ends in a velar (χ), so
velar + σα → ξα.
ἤρξατο, AMI-3S from ἄρχω, “I begin,
I rule.”
TS: «αρχ»
AU: α → η
TF: σα
CV: none
PE: το
22. Question 6
καὶ ἀπῆλθεν
καὶ ἤρξατο κηρύσσειν
ἐν τῇ Δεκαπόλει
ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.
The aorist tense formative σα
changes to σε in the active 3S.
ἐποίησεν, AAI-3S from ποιεω, “I do,
I make.”
TS: «ποιε»
AU: ε
TF: σε
CV: none
PE: –(ν)
23. Question 6
καὶ ἀπῆλθεν
καὶ ἤρξατο κηρύσσειν
ἐν τῇ Δεκαπόλει
ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.
And he departed
and he began to preach
in the Decapolis
how much Jesus did for him.
24. Question 7
λέγει αὐτοῖς·
ἔρχεσθε (come!) καὶ ὄψεσθε.
ἦλθαν οὖν καὶ εἶδαν
ποῦ μένει
καὶ παρʼ αὐτῷ ἔμειναν
τὴν ἡμέραν ἐκείνην.
λέγει, PAI-3S from λεγω: λεγ + ε + ι,
“he/she/it says.”
ἔρχεσθε, PMV-2P from ερχομαι: ερχ
+ ε + σθε. In form, it is identical to
the 2P indicative.
μένει, PAI-3S from μενω: μεν + ε + ι,
“he/she/it remains/abides.”
26. Question 7
λέγει αὐτοῖς·
ἔρχεσθε (come!) καὶ ὄψεσθε.
ἦλθαν οὖν καὶ εἶδαν
ποῦ μένει
καὶ παρʼ αὐτῷ ἔμειναν
τὴν ἡμέραν ἐκείνην.
ἦλθαν is AAI-3P from «ελθ» and
εἶδαν is AAI-3P from «ϝιδ». They are
both second aorists, but here they
merge second aorist stems with the
distinctive α of first aorist forms. This
happens occasionally with second
aorists in the New Testament.
27. Question 7
λέγει αὐτοῖς·
ἔρχεσθε (come!) καὶ ὄψεσθε.
ἦλθαν οὖν καὶ εἶδαν
ποῦ μένει
καὶ παρʼ αὐτῷ ἔμειναν
τὴν ἡμέραν ἐκείνην.
ἔμειναν is a liquid aorist, so the TF is
just α, not σα.
ἔμειναν, AAI-3P from μένω, “I
remain, I abide.”
TS: «μειν»
AU: ε
TF: α
CV: none
PE: ν
28. Question 7
λέγει αὐτοῖς·
ἔρχεσθε (come!) καὶ ὄψεσθε.
ἦλθαν οὖν καὶ εἶδαν
ποῦ μένει
καὶ παρʼ αὐτῷ ἔμειναν
τὴν ἡμέραν ἐκείνην.
He said to them,
“Come and you will see.”
Therefore, they came and saw
where he was staying,
and they stayed with him
that day.
λέγει in this sentence functions as a
historical present; it is a present tense that
functions like a past tense.
30. Question 8
Ταῦτα ἔγραψα ὑμῖν
ἵνα εἰδῆτε
ὅτι ζωὴν ἔχετε αἰώνιον,
τοῖς πιστεύουσιν
εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ.
εἰδῆτε is RAS-2P from the root
«ϝιδ», meaning “you may know.”
ἔχετε is PAI-2P from ἔχω, meaning
“you have.”
πιστεύουσιν looks like a PAI-3P, but it is
actually a participle in this sentence. You
will learn them in chapters 26-30.
31. Question 8
Ταῦτα ἔγραψα ὑμῖν
ἵνα εἰδῆτε
ὅτι ζωὴν ἔχετε αἰώνιον,
τοῖς πιστεύουσιν
εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ.
I wrote these things to you
in order that you might know
that you have eternal life,
to those who believe
in the name of the Son of God.
35. Question 9
Καὶ συνάγονται οἱ ἀπόστολοι
πρὸς τὸν Ἰησοῦν
καὶ ἀπήγγειλαν αὐτῷ πάντα
ὅσα ἐποίησαν
καὶ ὅσα ἐδίδαξαν.
συνάγονται is PMI-3P from συνάγω,
meaning “they gathered.” The
formation is συν-αγ + ο + νται.
36. Question 9
Καὶ συνάγονται οἱ ἀπόστολοι
πρὸς τὸν Ἰησοῦν
καὶ ἀπήγγειλαν αὐτῷ πάντα
ὅσα ἐποίησαν
καὶ ὅσα ἐδίδαξαν.
And the apostles gathered
with [lit. to] Jesus,
and they reported to him all things
how much they did
and how much they taught.
41. Question 10a
πολλοὶ ἐροῦσίν μοι
ἐν ἐκείνῃ τῇ ἡμέρᾳ·
κύριε κύριε,
οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν,
καὶ τῷ σῷ ὀνόματι δαιμόνια
ἐξεβάλομεν,
καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς
ἐποιήσαμεν;
Many will say to me
on that day,
“Lord, Lord,
did we not prophesy in your name,
and did we not cast out demons in
your name,
and did we not do many miracles in
your name?”
43. Question 10b
καὶ τότε ὁμολογήσω αὐτοῖς ὅτι
οὐδέποτε ἔγνων ὑμᾶς.
Another possible explanation is that γνω
takes ordinary connective vowels, which
contract with ω, always resulting in ω. Thus
ε + γνω + ο + ν.
ἔγνων, AAI-1S from γινώσκω, “I
know.”
TS: «γνω»
AU: ε
TF: none
CV: none
PE: ν
44. Question 10b
καὶ τότε ὁμολογήσω αὐτοῖς ὅτι
οὐδέποτε ἔγνων ὑμᾶς.
And then I will say to them, [lit. that]
“I never knew you.”
45. Questions 11-20
You should have the idea by now. For the remaining
questions, we shall be less complete in providing the
morphological breakdown, but we will explain the
formation of the verbs using an easy-to-follow system.
46. Question 11
οἱ πονηροὶ
ἑπτὰ ἀνδρὰς καὶ μίαν γυναῖκα
ἀπέκτειναν,
ὁ δὲ λαὸς τοῦ θεοῦ
ἐν τῇ ἐκκλησίᾳ ἔμενεν
ὅτι ἐκεῖ ἤκουσαν
τὸ εὐαγγέλιον τῆς ζωῆς.
ἀπέκτειναν (AAI-3P) is a liquid verb,
formed from «απο-κτειν». The TF is
α instead of σα.
ἔμενεν (IAI-3S) from μενω: ε + μεν +
ε + –(ν).
ἤκουσαν (AAI-3P) from the root
«ακου». (α>η) ακου + σα + ν, “they
heard.”
47. Question 11
οἱ πονηροὶ
ἑπτὰ ἀνδρὰς καὶ μίαν γυναῖκα
ἀπέκτειναν,
ὁ δὲ λαὸς τοῦ θεοῦ
ἐν τῇ ἐκκλησίᾳ ἔμενεν
ὅτι ἐκεῖ ἤκουσαν
τὸ εὐαγγέλιον τῆς ζωῆς.
The evil [men]
seven men and one woman
they killed
but the people of God
were remaining in the church
because there they heard
the gospel of life.
48. Question 12
ὁ γὰρ Πέτρος ἔγραψε
τοῖς ἐν Ἰερουσαλὴμ ὅτι
δυνάμεις πολλὰς καὶ μεγάλας ποιεῖ
ἐν τῷ ἁγίῳ πνεύματι·
δόξα τῷ θεῷ.
ἔγραψε (AAI-3S) from γραφω: ε +
γραπ + σε + –. Remember: π + σ →
ψ.
ποιεῖ (PAI-3S) from ποιεω: ποιε + ε
+ ι. Contraction happens right to left,
so ποιε+ει → ποιει.
49. Question 12
ὁ γὰρ Πέτρος ἔγραψε
τοῖς ἐν Ἰερουσαλὴμ ὅτι
δυνάμεις πολλὰς καὶ μεγάλας ποιεῖ
ἐν τῷ ἁγίῳ πνεύματι·
δόξα τῷ θεῷ.
For Peter wrote
to [those] in Jerusalem that he is
doing many [and] great miracles
in the Holy Spirit.
Glory [be] to God.
50. Question 13
καὶ ἐποίησεν αὐτὸν
ἕνα τῶν φίλων αὐτοῦ
καὶ ἐδόξασεν αὐτὸν
δόξῃ μεγάλῃ.
ἐποίησεν, from ε + ποιε + σε + –(ν),
is AAI-3S. The contract vowel
lengthens before the TF.
ἐδόξασεν is from δοξάζω, “I glorify.”
The root is «δοξαδ». Now δ + σ = σ,
so ε + δοξαδ + σε + –(ν) is the
formation. It is AAI-3S, “he glorified.”
51. Question 13
καὶ ἐποίησεν αὐτὸν
ἕνα τῶν φίλων αὐτοῦ
καὶ ἐδόξασεν αὐτὸν
δόξῃ μεγάλῃ.
And he made him
one of his friends
and he glorified him
with great glory.
52. Question 14
καὶ οὐκ ἠκούσατε
τῆς φωνῆς κυρίου
ἧς ἀπέστειλέν με πρὸς ὑμᾶς.
ἠκούσατε is AAI-2P from the root
«ακου». ακου (α>η) +σα +τε
ἀπέστειλέν is from ἀποστέλλω, “I
send.” It is a liquid verb; the aorist
stem is «απο-στειλ». Liquids use the
tense formative is α instead of σα,
which in the 3S is ε(ν) instead of
σε(ν).
53. Question 14
καὶ οὐκ ἠκούσατε
τῆς φωνῆς κυρίου
ἧς ἀπέστειλέν με πρὸς ὑμᾶς.
And you did not hear [= listen to]
the voice of the Lord,
by which he sent me to you.
54. Question 15
καὶ ἔγραψεν Μωϋσῆς
τὴν ᾠδὴν ταύτην
ἐν ἐκείνῃ τῇ ἡμέρᾳ
καὶ ἐδίδαξεν αὐτὴν
τοὺς υἱοὺς Ἰσραήλ.
ἔγραψεν is AAI-3S from γράφω. The
root is «γραπ». When the TF σε is
added, π + σ = ψ. Thus ε + γραπ +
σε + –(ν).
ἐδίδαξεν is AAI-3S from διδάσκω.
The tense stem is «διδακ». When
the TF is added, κ + σ = ξ. Hence, it
is ε + διδακ + σε + –(ν).
55. Question 15
καὶ ἔγραψεν Μωϋσῆς
τὴν ᾠδὴν ταύτην
ἐν ἐκείνῃ τῇ ἡμέρᾳ
καὶ ἐδίδαξεν αὐτὴν
τοὺς υἱοὺς Ἰσραήλ.
And Moses wrote
this song
in that day
and he taught it
to the sons of Israel.
56. Question 16
καὶ ἐλάλησαν αὐτῷ
τὸν λόγον τοῦ κυρίου
σὺν πᾶσιν τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ.
ἐλάλησαν is AAI-3P from λαλέω, “I
speak.” The formation is completely
regular: ε + λαλε + σα + ν. The
contract vowel lengthens before the
TF.
57. Question 16
καὶ ἐλάλησαν αὐτῷ
τὸν λόγον τοῦ κυρίου
σὺν πᾶσιν τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ.
And they spoke to him
the word of the Lord
with all those in his house[hold].
58. Question 17
ἄλλους ἔσωσεν,
ἑαυτὸν οὐ δύναται σῶσαι (to save).
ἔσωσεν is AAI-3S from σῳζω, “I
save.” Like many words with present
stems ending in ζ, the root ends in a
dental «σωδ». Then δ + σ = σ.
Hence ε + σωδ + σε + (ν)
σῶσαι is an aorist active infinitive, to
be covered in chapter 32.
60. Question 18
πάντες γὰρ αὐτὸν εἶδον
καὶ ἐταράχθησαν.
ὁ δὲ εὐθὺς ἐλάλησεν
μετʼ αὐτῶν.
εἶδον, AAI-3P from ὁραω (I see).
ε+ιδ+ο+ν
ἐταράχθησαν, API-3P from
ταρασσω (to stir up/ to trouble). ε +
ταραχ + θη +σαν .
ἐλάλησεν, AAI-3S from λαλέω, “I
speak.” ε + λαλε + σε + –(ν).
61. Question 18
πάντες γὰρ αὐτὸν εἶδον
καὶ ἐταράχθησαν.
ὁ δὲ εὐθὺς ἐλάλησεν
μετʼ αὐτῶν.
For all saw him
and they were troubled.
And he immediately spoke
with them.
62. Question 19
πάτερ δίκαιε,
καὶ ὁ κόσμος σε οὐκ ἔγνω,
ἐγὼ δέ σε ἔγνων,
καὶ οὗτοι ἔγνωσαν
ὅτι σύ με ἀπέστειλας.
ἔγνω is AAI-3S from γινώσκω, “I
know.” The root is «γνω». This is
root aorist; the second personal
endings are added directly to the
stem: ε + γνω + –.
ἔγνων is AAI-1S: ε + γνω + ν.
ἔγνωσαν: ε + γνω + σαν, where σαν
is the alternative 3P ending to ν.
63. Question 19
πάτερ δίκαιε,
καὶ ὁ κόσμος σε οὐκ ἔγνω,
ἐγὼ δέ σε ἔγνων,
καὶ οὗτοι ἔγνωσαν
ὅτι σύ με ἀπέστειλας.
ἀπέστειλας is AAI-2P from
ἀποστέλλω, “I send.” Since it is a
liquid aorist, the tense formative is α
instead of σα.
απο + ε + στειλ + α + ς
64. Question 19
πάτερ δίκαιε,
καὶ ὁ κόσμος σε οὐκ ἔγνω,
ἐγὼ δέ σε ἔγνων,
καὶ οὗτοι ἔγνωσαν
ὅτι σύ με ἀπέστειλας.
Righteous Father,
even the world has not known you,
but I have known you,
and these have known
that you have sent me.
65. Question 20a
νῦν δὲ ζητεῖτέ με ἀποκτεῖναι
ἄνθρωπον
ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα
ἣν ἤκουσα παρὰ τοῦ θεοῦ·
τοῦτο Ἀβραὰμ οὐκ ἐποίησεν.
ὑμεῖς ποιεῖτε τὰ ἔργα
τοῦ πατρὸς ὑμῶν.
ζητεῖτέ is PAI-2P from ζητέω, “I
seek.” ζητε + ε + τε.
λελάληκα is RAI-1S, from λαλέω, “I
speak” (see chap. 25).
ποιεῖτε is PAI-2P from ποιεω, “I do, I
make.” ποιε + ε + τε.
66. Question 20a
νῦν δὲ ζητεῖτέ με ἀποκτεῖναι
ἄνθρωπον
ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα
ἣν ἤκουσα παρὰ τοῦ θεοῦ·
τοῦτο Ἀβραὰμ οὐκ ἐποίησεν.
ὑμεῖς ποιεῖτε τὰ ἔργα
τοῦ πατρὸς ὑμῶν.
ἤκουσα is AAI-1S from ἀκούω, “I
hear.” ακου + σα + –, with the
lengthening of α to η as vocalic
augment.
ἐποίησεν is AAI-3S from ποιε, “I do,
I make.” ε + ποιε + σε + –(ν). The TF
σα changes to σε in the 3S.
67. Question 20a
νῦν δὲ ζητεῖτέ με ἀποκτεῖναι
ἄνθρωπον
ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα
ἣν ἤκουσα παρὰ τοῦ θεοῦ·
τοῦτο Ἀβραὰμ οὐκ ἐποίησεν.
ὑμεῖς ποιεῖτε τὰ ἔργα
τοῦ πατρὸς ὑμῶν.
But now you are seeking to kill me,
a man
who has spoken to you the truth,
which I heard from God.
Abraham did not do this.
You are doing the works
of your father.
68. Question 20b
εἶπαν οὖν αὐτῷ·
ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα.
ἕνα πατέρα ἔχομεν τὸν θεόν.
εἶπεν αὐτοῖς ὁ Ἰησοῦς·
εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν
ἠγαπᾶτε ἂν ἐμέ,
ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον.
εἶπαν is AAI-3P from λέγω, “I say.”
The original root was «ϝιπ», but
digamma dropped out. Although a
second aorist, it takes α as a
connecting vowel, a merger of first
and second aorist forms. The form
is thus ε + ϝιπ + α + ν.
εἶπεν is the 3S, with reg. ε CV.
69. Question 20b
εἶπαν οὖν αὐτῷ·
ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα.
ἕνα πατέρα ἔχομεν τὸν θεόν.
εἶπεν αὐτοῖς ὁ Ἰησοῦς·
εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν
ἠγαπᾶτε ἂν ἐμέ,
ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον.
ἠγαπᾶτε is IAI-2P from ἀγαπάω, “I
love.” Form: αγαπα + ε + τε, with the
vocalic augment (α → η). αε contract
to α.
ἐξῆλθον is AAI-3P from ἐξέρχομαι, “I
depart.” Form: εξ + ελθ + ο + ν, with
the vocalic augment (ε → η).
70. Question 20b
εἶπαν οὖν αὐτῷ·
ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα.
ἕνα πατέρα ἔχομεν τὸν θεόν.
εἶπεν αὐτοῖς ὁ Ἰησοῦς·
εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν
ἠγαπᾶτε ἂν ἐμέ,
ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον.
Therefore, they said to him,
“We have not been born out of
fornication.
We have one father—God.”
Jesus said to them,
“If God was your father,
you would have loved me,
for I came from God.
Editor's Notes
ὅσα means “how much” or “as much as.” The idea is that they told him all that they did and taught. They told him everything.