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.