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Welcome to our next session of
More Painless Greek, working through the text of 1 John. In this lesson, we'll be looking
at 1 John 2, verses 7 through 11. This section of text has
105 words in Greek. 88 of those words are in the
glossary, which now includes the words on the various reference
sheets. There are 17 new words. Three of them are used twice.
So there's 14 unique words in this section. As we've done in
the past, we'll interleave the vocabulary and the Greek text,
and we'll walk through the entire text at the end. So let's begin
with a new adjective. Agapetos, Agapetos, beloved,
dear. And you'll notice that of the
61 times this occurs, 29 of those are a form of direct address. So almost half of the usages
are as a form, again, of direct address, the vocative, and nine
of those are in John's epistles. Agapetos. kainos, new. And its companion, in a sense,
logical opposite, is palaios. This is old, in existence for
a long time, even can, in some cases, have the idea of it's
inferior, it's obsolete because of its age, kainos palaios. And we're ready for our first
verse, 1 John 2, verse 7. Agapetoi, agapetoi. So this is a direct address,
evocative. John is speaking to his readers. And you'll notice the oi ending
indicates that's a masculine plural. So he's addressing everyone
beloved. And then he says, uc entelain
kynain, not commandment new, or not a new commandment, grotho,
I write, who mean to you. Beloved, I'm not writing a new
commandment to you. I'll, and notice the elision
that took place, So the ending alpha is gone. Al entelein palayan,
that is, but an old commandment, which, it's the hein, echete,
and that's an imperfect form, so we could perhaps slightly
over translate it, which you have been having, which you have
had, ab archeis, from the beginning. He entele, the command. He palaia,
the old command. Esteem is. Palagas, the word,
tongue, which. Ecusate, you have heard. This is an aorist form. Notice
that in place of an augment, we had a lengthening of the initial
alpha, and then the sate, second person plural, ending. So the
agapētoi, again, evocative plural masculine. The kainēn, an accusative
singular feminine from kainos, new. And then palaion, again,
an accusative singular feminine from palaios. Those are feminine
forms of the adjectives because of the word entolēn, which is
a feminine noun. And notice in the last line,
then we have a nominative singular feminine of palaios. Beloved,
I'm not writing to you a new commandment, but an old commandment,
which you have had from the beginning. The old commandment is the word
which you have heard. Now a few more words, a pair
of words that are very near synonyms. First, aletheis, true, truthful,
and alethenas, real, genuine, trustworthy, again, true. And
it's a common feature. of the Apostle John's writing
that he wants to use near synonyms to vary the language just a bit. It's a stylistic feature. Then we have the verb parago. You may have read Ago, the verb,
I go, and this has a prepositional prefix, para, on the front of
it. Para go, I go away, pass away,
even disappear. And it is not used often, but
of course, John uses it in this section, go away, para go. and
an adverb, a day. And you may recall that I love
adverbs because they don't change their form. They're spelled the
same wherever they occur. Let me give you just a silly
little way to remember this particular one. Notice that it means, already,
by this time, now, at last, or now at length, something has
occurred. But that meaning, already, is
handy. And notice that a day sounds
very much like our expression, mayday, the distress call. A day, a day, I need help, already,
right now. Perhaps that will help you remember
Ede already. And we have the verb phaino,
I shine, appear. And we had seen earlier phanerao,
this is similar, but phaino has particularly this idea of shining,
being bright, revealing. So we're ready for another section
of the text. Verse eight is a little longer,
so I've broken it into two slides. And notice he begins in verse
eight with the word pollen, again. And he's not using it in the
sense of again, I'm repeating myself, but rather, again, considered
from another point of view, or thinking about this again, or
even on the other hand, and you'll see some of those in the English
translation. So again, or on the other hand,
entolaine kynane, commandment nu, grafo humine, I am writing
to you. Again, or on the other hand,
I am writing to you a new commandment. Ha estin, which is alethes, which
is true. an auto chi and who mean in him
and in you. There's something new about this
commandment to love which we'll see fleshed out in the coming
verses. There's something new about it
in Christ because he personified it and now he has purchase the
benefits of the new covenant for his people, so we are able
in a new way to love one another, this new commandment. And then
the second part of verse 8 of chapter 2, 1 John, Hathi, that
is, because Hesaktia, the darkness, Paragatai, and this is a present
It could be either middle or passive, the forms are shared. Third person singular from parago
is going away. And if we took it as a middle,
the darkness is retreating, it's going away on its own. If we
take it as a passive, again, same form, slightly different
nuance. If we take it as a passive, then
it would be the darkness is being pushed away. The darkness is
passing away. Kai, and tafos, ta-alethinon. The light, the true, the true
light. What about the true light? The
true light, ede-phine. Already is shining. The true
light is already shining. Now a few more words. Miseo,
this verb, hate or less strong, disfavor or disregard, miseo. And another adverb, arti, now,
at the present moment. And we're ready then for verse
nine of 1 John chapter two. Ha'legon. And here we have a
participle form of lego. I say, I speak. And you can recognize it as a
participle, nominative, masculine, singular, because of that on
ending. The on on a noun or an adjective
would indicate genitive plural. but on a verb, it's typically
representing a participle, a present active participle, nominative,
masculine, singular, and we'll see that several times in this
section. So the one saying, or I think
in this context, perhaps better, the one claiming, What are they
claiming? Entofoti, in the light, A9. This is an infinitive form of
Ami, so it simply means to be. the one saying or the one claiming
to be in the light. And now John is setting up a
compound condition, as we've seen before, where he's pointing
out the incongruity between what someone says and how they behave. So this one who claims to be
in the light, second line, kai tanadelfan autu. And the brother of him, his brother,
mison. This is from our verb, miseo. He is hating. This is another
participle, present active participle, nominative, singular, masculine. Common form that John uses quite
often. So this one who claims to be
in the light and is hating or hates his brother, actually is
not living a consistent life. And John says, notice in the
third line, Ante Scotia, in the darkness, esteem, he is, he is
in the darkness. Heos, this simply means until,
little particle, until arti, until now, up to this present
time. That person is still in the darkness. This one who claims to be in
the light and yet is hating his brother. A few more words. Skandalon, and you probably immediately
recognize our English word scandal in there. In the scripture, it
usually has this idea of a stumbling block, something that would cause
someone to have difficulty in their faith as they observe perhaps
what you were doing, a cause of sin, an impediment to someone's
spiritual growth. So then in verse 10, We see ha-agapon,
yet another present active participle, nominative singular, masculine. Notice the on-ending from agapao,
the one loving. Whom does he love? Tana-del-fanau-tu,
the brother of him. The one loving his brother. And
then, what is true of that person? Entofoti, in the light, menei. This is from the verb meno, which
we looked at last time. He remains, he abides. So, not
on the basis of whatever he claims, but on the basis of his true
and genuine love for his brother, he remains in the light. skandalon,
and cause for stumbling, and autu in him uc estin, not is. And there is no cause for stumbling
in him. And there is a bit of a play
on the words and the picture of light and darkness. Obviously
a person in the darkness is going to stumble over something or
maybe cause someone else to stumble as they are in the dark. But
of course in the broader meaning of what John is getting at, this
one who loves his brother. There's no cause for anyone else
to be stumbled or hindered in their spiritual growth because
of that person. A few more words, we have Oida,
and I, for some reason, have a special place in my heart for
Oida. And whenever I hear Oida, I think,
for some reason, of an older woman, and then Perhaps someone
refers to her in conversation and they say, do you know Oida? And I always reply, yes, I know
Oida. And of course, that is the meaning
of Oida. It's another word for knowing,
like gnosko. But this word oida is one of
several words that are referred to as an old perfect from an
earlier form of the Greek language, the perfect form is all that
is used, but it really carries with it or is used in a present
tense manner. So we'll see it in the text presented
as a perfect and yet it has a present meaning. Oida. I know Oida. I hope you know Oida as well. Upago. Upago, I go away, go in
a certain direction. And euphemistically, it can refer
to the ultimate departure in death. Upago, I go away. And then, tuflao, tuflao, deprived
of sight, blinded, And here's another silly picture, but this
word, tuflao, sounds a little bit like tooth floss. And if you're flossing your teeth,
you're not really able to see, you're deprived of the sight
of what's actually happening in your mouth while you're flossing
your teeth. Tuflao, deprived of sight. blinded. This only occurs three
times, quite rare, but of course John is using it in this section. So now let's take a look at our
last verse, 1 John 2, 11. Notice we have a de, and so we're
going to bring that forward and at least begin with a contrastive
sense, but And obviously, since the prior verse was talking about
the one loving his brother and remaining in the light, being
not a cause for stumbling, here's a contrast, but hamison, present
active participle, nominative singular, masculine, the one
hating, Whom does he hate? Tanadelfa now too, the brother
of him. The one hating his brother, Entescatia
estine, in the darkness is. This one hating his brother is
in the darkness. Second line, and Entescatia,
in the darkness, peripate, he walks from peripateo. And this is a third singular
form. He is walking in the darkness.
And notice the second kai in the second line, and uk oiden,
not he knows. And this oiden, perfect active
indicative, as we would expect, third person singular of oida. But again, as an old perfect,
we're gonna interpret it, understand it really as a present tense,
even though it's perfect in form. And of course, it doesn't look
like the way we would expect a perfect with reduplication,
with a kappa and so forth. And that's because it is one
of those older forms from the Greek language. So this one who
is walking in the darkness and does not know, what does he not
know? Who, where, another little particle,
who, where, he does not know where, upage, where he is going. Why is that? Third line, hati,
because, eskatia, the darkness, etuflosen, etuflosen. This is our tuflo, the floss,
blinded, hindered from seeing. Notice we have an augment here,
the epsilon at the beginning, and then the sen ending. saw,
sauce, sin, third person singular ending for the heiress. So a tufla sin is a heiress,
active, indicative, third person singular from tuflao. It has blinded. What has it blinded? tus ophthalmos, mous, tus ophthalmos
autu, the eyes of him. It has blinded his eyes. And it's interesting the way
John has put this. He doesn't say that this person
who's walking in the darkness because he hates his brother
has been blinded. That would be a passive form. but he's personifying the darkness
itself and saying that the darkness is responsible. The darkness
has blinded his eyes. So now let's walk through the
entire little section, verses seven through 11 of 1 John chapter
two. Beloved, I am not writing a new
commandment to you, but an old commandment which you have been
having, you have had from the beginning. The old commandment
is the word which you have heard. Again, or possibly on the other
hand, I am writing a new commandment to you, which is true in him
and in you, because the darkness is passing away and the true
light is already shining The one claiming to be in the light
and is hating his brother is in the darkness until now. Next page. The one loving his
brother abides, remains in the light. And cause for stumbling is not
in him. But the one hating his brother
is in the darkness. And he walks in the darkness. and does not know where he is
going because the darkness has blinded his eyes.
Lesson 4 - 1 John 2:7-11 (Greek Text)
Series More Painless Greek - 1 John
This is the fourth lesson in the More Painless Greek - 1 John series, working through the Greek text of 1 John. Follow along by downloading the PDF document containing the class notes.
| Sermon ID | 2112433882412 |
| Duration | 24:12 |
| Date | |
| Category | Teaching |
| Bible Text | 1 John 2:7-11 |
| Language | English |
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