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to the second session of our
More Painless Greek class covering 1 John. In this session, we'll
be looking through a long section of text, 1 John 1, verse 5, through
1 John 2, verse 2. And our approach this time will
be a little different because we have several more vocabulary. It's 23. vocabulary words. So we'll take those a little
at a time, more or less in the order they appear for the first
time in the text. And then we're going through
the eight verses in the text. We'll review the entire section
all at once. So I do hope you could stay through
the entire presentation. And if not, perhaps fast forwarding
to the very end will be helpful. Let's dig in. First, we see a
new noun, angalia, and we've looked at the word angavas before,
messenger, and here we have the message, instruction, or a directive. It's a feminine first declension.
Now, it only occurs two times, and they're both in first job. Now, this word, I'm hoping you
will be able to recognize, especially if you pronounce it, folds. This of course is the source
of many of our English cognates, like photography, photosynthesis,
and it means light, or the source of light, or that which is lit
from the light. And as a third declension noun,
there's some special rules that apply. For third declension nouns,
we need to look at the genitive form, photos, and then we'll
be able to determine the true stem of the word is, and then
predict what its various endings will be. We'll see that in the
text. Next, we have to do with darkness. First is skontija, devoid of
likeness, centrum, feminine, first declension, And then a
sort of a companion term, very similar in the neutral gender. And it perhaps has a slightly
different nuance, but most scholars believe that John alternated
in some sense between these two words for darkness, purely for
stylistic reasons to avoid always using the same verb. Now we have
alagelo. This is very similar to a word
we learned last time. Alagelo, alagelo for disclosure. It's not particularly common
14 times, but Jell is one of the significant users of this
word. And that is a compound word,
so it has this prepositional prefix, ala, We'll see how that
affects the spelling as it goes through various changes. So we're
going to look at 1 John 1 5. So in this first line, John is
telling us, here is the message. and in the Greek word would read,
and it is this, the message. So we want to rework that for
proper English to simply say, this is the message. We recall
that in the earlier section of text, John talked about what
he's seeing, what he and the other apostles have perceived,
have even touch with their hands. And here, he says, this is the
message. This is the good news. And notice, it's followed then
by, the message which we have heard from him. Of course, that message, notice,
is preceded by the feminine nominative singular particle, he. So this
is a nominative singular feminine for Angelia. This is the message which we
have heard from him. And then continuing in the second
line, I've an engagement to you. And we announce, we provide to
you. And this on engagement, is a
first person plural. It's a present active indicative
form of the verb we just looked at a moment ago. So again, from
the beginning of this is the message which we have heard from
him and we announced to you, that God, light is, or certainly
God is light. And the final line, by Scotia
in auto, ut estin ut mea. And dot s, that's nominative
singular, feminal, Scotia, and with an auto, in him, not, it
is, nothing. You may recall that there are
three words for nothing in Greek corresponding to the three words
for one. So there's not one, that's the
way we say nothing in Greek. So that last part, darkness in
him, not it is at all, or there is no darkness in him at all. God has no mixture of sin or
unrighteousness. He is entirely pure light and
holy. And that assertion, forms the
foundation for everything that follows in the text. So then,
let's learn a few more words. First, haima, meaning blood,
primarily, but blood in a very raw form. People will talk about
blood relatives, so this can take on the Indian descent heritage,
and also blood in the sense of causing someone's death through
murder, And we may recall that Hebrew 2.14 says, therefore,
since the children share in flesh and blood, he himself also took
the same through death, he might render powerless him who had
the power of death, that is the devil. Again, from Hebrews 2.14. Saima, blood. And then, alelo,
this is a reciprocal pronoun, primarily with this idea of one
another, mutual relationship, each other, 100 occurrences. And one thing that's interesting
and makes sense is that alelo only occurs in plural forms,
and it's limited also in its cases. So you'll only see these
forms. So there's really only three
you need to be familiar with, alelo, which ended plural, Alleluis,
dated plural, and alleluis, for the Ecclesiastical Plural. Then,
next we have Pseudolai. It's an Arab term for lying,
for speaking untruths. Pseudolai is the act of lying,
an attempt to deceive. And you may recall that pseudo
is a prefix we use to speak of things that are false or an imitation
Pseudonym, it's a false name. Pseudoscience is a false or pretend
science. Then a corresponding cognate
noun is Pseustes. This is a liar. This is the bushel
who engages in pseudomob. And then we have the verb paparizzo,
to make saloonies. This is the source of our English
word patharsis. And there are some other words
that look similar. Later, we'll learn the verb kappen,
etosit, resign, or self. So we'll need to distinguish
carefully between words that begin with kappa, alpha, theta.
If it's followed by an alpha, it's kappa reso, some form. If it's followed by an eta, then
it's some form of So let's look then at the next set of verses
in our text, 1 John 1, chapter 1, verse 6. You may recall that
means if, and it always signals the subjunctive mood And abelment is of course a form
of abon, which is a second heiress of lego. Notice this is a first
person plural form, but in the subjunctive, if we may say, fellowship,
going on neon, we have abelment, metal too. If we may say that
we have fellowship with him, We're just in the second line. And at the same time, we're making
this representation of having fellowship with God. And entoskoti
eripatomen. And in the darkness, we walk. The skoti is a dated singular
neuter of skatos, darkness. And obviously, there's a conflict
here between saying, representing, that we have fellowship with
God while walking in the darkness. And here's John's charge, anything
of the like. We are, present middle indicative,
first person plural, we are, if we make this representation,
that we have fellowship with God, and at the same time we're
walking a lifestyle of sin walking in the darkness. And most English translations
will smooth that to say, we do not practice the truth. But there's
something interesting in the implication of we don't do the
truth. We're not making that up. putting
the truth into action, if in fact we're making this claim
to have fellowship with God and simultaneously have a lifestyle
of sin, walking in the darkness. Then in the next verse, there's
a contrast. Notice the death, so we'll pull
that four more. Deh-eh-ah, notice this junction
at all, occurring many times, always signaling the subjunctive
mood is coming. But if in the light, we may well
be on walking. Entofoti, dative singular neuter
of fos. And then in the second line,
hos autas estim entofoti. And this is an intensive use
of alhas in the second light, he himself. So the entire verse,
if, but if in the light, we may want, as he himself is in the
light. We continue to the second part
of verse seven, fellowship and common. It's genuine that we
have fellowship. We're not just saying that, are
walking in the light gives evidence that we do fellowship, met all
alone with one another. And this is broad enough to include
that presentation of fellowship with God that John spoke about
in the first verses of chapter one, as well as those of us who
were redeemed. We have fellowship with one another. Yeshu, Chima, nominative, singular,
neutral, blood, and the blood of Jesus, the real, the son of
him, the blood of Jesus, his son, Katharize, present, active,
indicative, third person, singular, it, that is the blood of Jesus,
cleanses, it cleanses, Who do you think cleanses? He cleanses
us. He cleanses us. So this lifestyle of righteousness
indicates that we through a genuine fellowship with God and with
other believers and We know because our faith is genuine that the
blood of Jesus continues to cleanse us from all sin. And notice this is a present
active indicative. It is not speaking of something
that happened only in the past, but it continues to have this
effect of cleansing. So let's learn some additional
words first. Adikia. This is unrighteousness,
injustice, and as you may recall, that first alpha negates the
word, it's called an alpha privative. Notice that's not an alpha privative,
but a privative, it negates the word, not righteous. So the antonym,
the opposite of this word is dikaiosune, righteousness, gladikia,
not righteous. One of my favorites is this verb,
wo, to be astray calls to wander, be misled. And objects in the
sky observed by ancient people display what we now label as
retrograde motion. As they observe them in the sky,
they seem to reverse direction and travel in unexpected ways. So those objects that seemed
to wander around came to be called planets from Planopo. And an important verb for our
relationship with God, with one another, homologato. And you may recognize that this
is a compound word, Hamo, the same, and a form of leggo, I
speak, it's the fact that we speak the same thing, we agree. And also includes this idea of
admitting or confessing. And many churches have a tradition
of repeating a common confession of faith when everyone says the
same thing. Hamo leggo. We'll see, apply
to our sin, we're agreeing with God about our sin. We have the verb, afiemi, forgive,
pardon, cancel, send away. It even has the idea, it was
used to speak of divorce. And that's a sense in which God,
through his grace, through what the Lord Jesus Christ has done,
has divorced us from our sin. Afiemi, and this is one of the
mi verbs that have somewhat unusual inflection, so we'll have to
be on the lookout for that. Amartilo, I commit sin. So we saw that word, amartilo,
the idea of sin, the concept of sin, this is the act of sin. So let's press on. in our two
notes. Verse eight. Notice that same phrase. If we
may say, what is it this time? But sin not be had. Of sin. Ourselves, we deceive. We're like wandering planets,
deceiving ourselves if we say that we have no sin. No, no sin
here, no problem. We deceive ourselves, and then
notice on the second line, Psi, He, Aletheia, Ut, Estin, En,
He, Mi. And the truth not it is in us. The truth is not in us. So we must not deceive ourselves,
but in fact, if we say that we have no sin, that is evidence
that we have deceived ourselves. In the earlier part of this passage,
we saw John say, if we lock the doors, we lock and do not do
the truth. Here, we're making a claim to
have no sin problem whatsoever, and we're deceiving ourselves. Pressing on to verse nine, if
we may confess our sin, if we confess, if we agree with God,
that's a present active subjunctive first-person plural. of Amalegero. We confess. If we confess, we
confess it. Das amartias homo, the sin of
us. We confess to our sin. Christos
estim kinditatios, faithful he is, and righteous. Not adepias, we'll see that later
in the verse, but dikaios, God is faithful and righteous. Righteous. In order to use second line,
octet. Now this one is a bit hard to
recognize. This is an aorist, octet, subjunctive,
third person singular of a theamy. Notice it's quite shorter than
the lemma form. So really all this then is the
alpha and the theme and the subjunctive ending, the ana with the iota
subscript. So, if we're agreeing with God
about our sins, we know that he is faithful and righteous
in order to, or so that, he may forgive, they mean, us, tas hamartias,
forgive the sins, forgive not sins. And on the bottom line,
by katharisai, and he may cleanse. So this is an aorist active,
subjunctive, third person, singular, referring to God. Meaning, they
cleanse us, amos, apapases adachias. Adachias, suggenitive, singular,
feminine, unrighteousness. So as we confess our sins, he
is faithful and righteous to forgive us our sins and to cleanse
us from all unrighteousness. In verse 10, another proposal,
another false statement that some may say, now, a moment,
if we say, hati ut temartehkamen, that not we have sinned. Notice this temartehkamen is
a perfect active indicative, first person plural of hamartano,
we have sinned, and that's perfect. we have sinned with the continuing
importance, and then the home, of course, negates that, says
this is not true. There's no continuing effects
of our sin, and perhaps we've never sinned. There's no sin
problem whatsoever. So if we say that we have not
sinned, never sinned, through staying to the singular masculine
of sustes, liar, hoi au tun. Liar, we make him. Of course, we don't actually
make, change God into a liar, but we are accusing him of being
a liar by this very false representation. We've never sinned. And in addition,
notice in the second line, kai au lagas au tu, word of him,
his word, sin and amen. Not it is in us. His word is
not in us. God's word is not penetrated
us. We make this claim out of sinfulness,
out of sinlessness, and that we have never sinned. There's
no sin problem for us. Sin really is not even an issue
to deal with. Last section, a few more vocabulary
words. Technion. You may recall the
word technol, child. This is a diminutive form of
technol, little child. Also neuter, like technol. Doesn't occur very often, but
John loves this as a term of endearment, little child. Or
a kleitos, may have heard The Holy Spirit referred to as a
paraclete, certainly comes from this Greek term, parakletos,
one who appears in another's behalf, a mediator, an intercessor,
a helper, an advocate. And the cognate, parakleto, appears
109 times in the New Testament. So obviously much more widely
used in the Village Forge than the noun. But both the Holy Spirit
and the Lord Jesus Christ are both properly labeled as advocates,
helpers, or thetos. And philosophos, this is the
idea of appeasing wrath that is caused by sin. It can carry
the idea of expiation or propitiation. There's some subtle differences
between those terms, but it certainly has the idea of dealing with
the consequences of our sin, and this is what Jesus has accomplished
for us. Then we have a pair of words
that are almost identical. In fact, they're indistinguishable
except for the said. So we'll need to pay attention
and look at the context to be able to determine when one is
intended versus the other. This is called an intermolitive
pronoun, tis, and it's always a question, who, what, which,
sometimes why. 552 occurrences, quite common. And the forms are shared by the
masculine and the feminine. So you see the various forms
here. So this is following third declendent
noun endings. And the neuter is slightly different. So again, that's the inter-richthoreal. And it always asks a question,
who, what, which? Then its companion is This has a descending consonant,
a grave accent, and this is the indefinite pronoun. Last time
we learned the word hastis, which was the relative pronoun has,
with this indefinite pronoun tis, simply refers to someone,
something, anyone, anything, and someone. on the occasions when Jesus told
a parable and said, a superman. This would be an appropriate
Greek term to use in that instance. And an important little note,
it is encletic. Encletic means that it loans
its natural absence to the creed feeding worm. So occasionally
in the text, we'll notice a worm that seems to improperly have
two accents. That's because the word following
is enclinic. There are also a few proclinics
that lend their accent to the word following rather than the
word preceding. So in the text, we'll typically
see this without the accent. So that's one way to recognize,
not necessarily fool, We see the forms are all the same. It's
just that in the New Testament, we generally see this without
the accent. So the two forms of tis, the
one that's the question, who, which, what, and then this other
indefinite pronoun, someone, anyone, a certain. Then halas,
all, whole, everything, the entirety, the complete form. And our English
word, holistic, like holistic medicine, comes from this Greek
adjective, all, whole. And certainly our English word,
whole, is very close to halas. Here are its forms. In this case,
we have masculine, feminine, and neuter distinctives, although
you'll notice there's quite a few of these that are in the gray
print indicating that they're not found in the New Testament. Malos, whole, complete. And then we have manos, only,
alone. Mano is a prefix we affix to
certain English words with the same meaning, only, alone. As a kid, I was just absolutely
fascinated by the monorail, the one or only rail that this train
at Disneyland ran on. The forms of monos here, notice
it seems to follow the standard second declension endings for
the masculine and neuter, standard first declension, eight endings
for the feminine. So now we're ready for the Last
part of our text, 1 John chapter 2, verse 1, technia mu. And we notice that the technia
is capitalized. And what is this word technia
again? Little children. Technia mu,
my little children, a term of endearment. from the Apostle
John. And because it's used in a form
of direct address, we would appropriately call this a vocative plural neuter
of technion. My little children then, he continues,
tauta grato. And we've seen something similar
in the earlier section. Notice the had said there that
we write these things so that our joy, our shared joy, may
be thawed. Here, he says, these things,
notice the tau-ta, neuter plural, these things I write, who mean
to you, kina me ha-marte, so not you may sin. That's an irrespective subjunctive,
Third person singular, amartanam. I'm writing these things, John
says, so that you won't sin. I'm not encouraging you to sin
by any means. Second line, and if, which form is this? This is the
indefinite, if someone, if anyone, if a certain one may sin, tis amarte, and if someone, anyone,
they sin. So this is an aorist active subjunctive
third person singular, amartano. And notice then in the last line,
haracleta. This is an accusative singular
masculine of haracletas, advocate, mediator. If someone may sin,
significant, we have a Chameleon, crossed on Patera with the Father. Jesus Christ righteous. We have a righteous advocate,
intermediary, intercessor in the form of our Savior, the Lord
Jesus Christ. Then, in our final verse of this section,
1 John 2, verse 2. And he, appreciation or sin offering,
esteem. He is. Concerning or for the
sins of us. a propitiation, or the propitiation,
for our sins. Notice in the second line, we
have a de that's quite far in from the beginning of the clause,
but I think we can pull that out in the form not of a contrast,
but of a continuation, and not for ours only, that manan, is
an adverbial use of manas only, not for ours only. We looked at hemeteros last time,
not for our sins only. Then we have, contrasted with
the third line, ala ta'erir thalim tukhazlu. Notice we have several
genitives in a row there, but also for, Where in the world? Falou is a genitive singular
masculine of halas, all the world. Well, let's take a moment and
see if we can put the entire passage together. So here we
see, and this is the message which we have heard from him.
We announce to you that God is light, and in him there is no
darkness at all. If we say, and we have fellowship
with him, and we go in the darkness, be the light, and not we the
truth, But if we may walk in the light, as he himself gives
him the light, we have fellowship with one another. And the blood
of Jesus, his son, cleanses us from all sin. If we may say,
we have, no, sin. We deceive ourselves and
the truth is not in us. If we confess our sin, he is
faithful and righteous in order to or so that he may forgive
to us the sins and cleanses us from all unrighteousness. If we may say that we have never
sinned, we make him liar and his word
is not in us. My little children, I write these
things to you so that you may not sin. And if someone, anyone
may sin, we have an advocate with the Father, Jesus Christ
righteous. And he is the sacrifice, the
propitiation for our sins. And not only for the sins of
us, but also for all the world. What a beautiful promise and
a wonderful passage to study together.
Lesson 2 - 1 John 1:5 - 2:2 (Greek Text)
Series More Painless Greek - 1 John
This is the second session of "More Painless Greek - 1 John", a course on the Greek text of 1 John. Follow along by downloading the PDF document containing the class notes.
| Sermon ID | 2224335291516 |
| Duration | 38:30 |
| Date | |
| Category | Teaching |
| Bible Text | 1 John 1:5-2:2 |
| Language | English |
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