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.