New Testament Greek E-Book

Giuseppe Guarino

• Herausgeber: Giuseppe Guarino
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Veröffentlichungsjahr: 2023

Beschreibung

The method of study of biblical Greek I propose here is very simple and practical, so that the student may be equipped with information and terminology that will let him benefit as quickly as possible of the original text of the New Testament.
The first chapter of 1 John will be our reference throughout the book.
The reasons why I chose John’s writings is that they have two wonderful characteristics that make them the perfect place to start. 1. John used about one thousand words only to write his first epistle! 2. His language is deep and full of theological treasures.

Giuseppe Guarino was born in Italy. He loves the Bible and has dedicated over twenty years to the study of its original languages. Among his books: The Majority Text of the Greek New Testament, Greek,  The Original Language of the New Testament, The Jewish Background of the New Testament, The Jehovah’s Witnesses’ Bible.

Leseprobe

NEW TESTAMENT GREEK

FOR BEGINNERS

Volume 1

_______

Giuseppe Guarino

Author: Giuseppe Guarino

Layout and Cover: Giuseppe Guarino

e-mail: [email protected]

Audio and video file of this course of study will be found on the website www.giuseppeguarino.com

Copyright © 2018-2023 Giuseppe Guarino

All rights reserved

αὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ

(Colossians 1:10)CONTENTS

Preface          9 

Introduction: the language of the New Testament    11

Lessons

1. How to read Greek      26

2. Reading exercise John 1:1-8      31             

3. 1 John 1:1-2 – Interlinear Greek-English    33

4. The Article    34

5. The Verb    40

6. When there is no article    44

7. Declensions    52

8. 1 John 1:3-4 – Interlinear     58

9. The Declensions of the Articles     59

10. 1 John 1:5-6 – Interlinear     61

11. Singular Personal Pronouns    63

12. Plural Personal Pronouns    69

13. Relative Pronouns ὃ, ἥτις ed ἣν    74

14. The Imperfect - ἐν / ἀπό / ἡ ἀρχὴ-ἀρχὴ                   78

15. ἐν – more information       84

16. πρὸς    88

17. ὅτι  /  οὐ, οὐκ - μὴ  /  ἐὰν - εἰ       91

18. ἀλλὰ / καὶ / ἵνα       96

19. καὶ - more details    101

20. 1 John 1:7-10 – Interlineare      105

21. μετὰ  107

22. περὶ  110

23. 1 John 1  112

Appendix A. Greek Text of 1 John  123

Preface

 This book will present to the English speaking Christians my manual on Biblical Greek.

 The method of study I propose here is very simple and practical, so that the student may be equipped with information and terminology that will let him benefit as quickly as possible of the original text of the New Testament.

 The attention will be focused on the first epistle of John. Its first chapter will be our reference throughout the book.

 The reason why I chose John’s writings to introduce Biblical Greek to the student is that they have two wonderful caracteristics that make them the perfect place to start.

 1. John used about one thousand words only to write his first epistle!

 2. His language is deep and full of theological treasures.

 Since this same wonderful characteristics extend to his Gospel too, once we finish first John we will move there to complete our course. I plan to do this in three volumes.

 The critical edition of the original text that I will be using is the Majority Greek Text edited by Robinson – Pierpont (1995).

 One last note. English is not my language. I am a native Italian. So, please bear with me and forgive the many places where my English will be inadequate or unaccurate.

 God bless us as we diligently study His Word.

 Catania, Sicily, April 10, 2018.

      Giuseppe Guarino

Introduction

The Language of the New Testament

 My studies convinced me that the books which are part of the New Testament were all written before the end of the first century in the most widely spread language of the time: Greek.

Why Greek?

 During those days the Roman Empire was the leading world power, ruling over the lands around the Mediterranean Sea. But its military conquest had not been able to affect the extension of the supremacy of the Greek language and culture. Just like the fall of the British Empire did not mean the end of the diffusion of the English language, also in the ancient world neither the death of Alexander the Great, the first agent of worldwide hellenization, nor the division of his empire, nor the Roman conquest were able to remove the Greek influence. On the contrary, the Romans themselves were fascinated and seduced by the Greek world.

 In the third century BC, in Egypt, under the Dynasty of the Tholomeos, the Bible began to be translated into Greek. This version of the Hebrew Scriptures began very early to be called the Septuagint, which means Seventy (abbr. LXX) because of the number of the original translators and the providential   circumstances   under  which  the  Pentateuch’s

Greek version was completed. Whether history or myth, the name remains to this day.

 What was the type of Greek used for the Septuagint?

 Just like today’s English can be distinguished in its derivations: British, American, Australian, etc… The Greek of the third century BC, being a language spoken worldwide, also by non native speakers, offered a variety of choices.

 Classical Greek was the elegant, sophisticated literary language. It was used by the intellectuals, philosophers and writers. But the LXX’s translators prefered Koiné Greek, a less rhetorical, more practical, accessible, elastic, fluid form of language. More open to innovation and to the introduction of new words, it was definitely more fit to express the Hebrew religious language. The latter was characterized by a very rigid, well fixed technical terminology, fundamentally impossible to be fully translated into classical Greek and that, by consequence, needed a form of language that could be better adapted to a better expression of foreign ideas and culture.

 The Septuagint is an object of very deep study up to this day. It is indeed hard to underestimate the importance of the LXX version of the Old Testament, its contribution for a better understanding of the Hebrew Scriptures, facts and terminology. It also influenced the New Testament as we examine the original language in which it was written, that is a later development of the same Koiné Greek of the LXX.

 Jesus’ mandate was to spread the good news throughout the whole world.

 “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:19 – NKJV)

 “you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8 – NKJV)

 The most obvious thing was that the apostles and the disciples would choose a language for the Scriptures of the Christian faith that would ensure the growth of the Church outside  of  the boundaries of the Jewish nation. Koiné Greek

was perfect for this purpose.

 Literarily speaking the New Testament – as well as the Old – is not the work of one single writer. Usually when we read the various translations, the change of the language and the presence of a translator will naturally uniform the style of the books of the Bible. But if we read the originals we will suddenly notice the different linguistic characteristics of each writer.

 If we compare Mark to John, both words and style could hardly be more different. Paul writes even in a very peculiar way. He has a perfect knowledge both of Greek and Hebrew, which is quite evident in the accurate terminology that he displays to lay the foundations of the Christian doctrine.

 Luke writes the introduction to his gospel in classical Greek, elegant and rhetorical in style, which made his work more popular among the sects hostile to the Jewish heritage. 

 All of the authors of the books of the New Testament – and I feel authorized to say, also the Holy Spirit – have given up artificial structures of literature, in order to embrace the vivid and accessible vernacular of the people.

 The repercussions of this choice are amazing and we experience them on a daily basis when we read the Word of God, understand and live it.

The Greek of the New Testament is simple and clear, but by no means elementary or simplistic. It is not sophisticated for the simple reason that it is intended to communicate – not to boast knowledge and technique, but it never gives up its own identity and the characteristics.

 These traits, which make it a literary phenomenon of its own, are those with which almost every culture had to confront itself ever since the New Testament was written.  

 It is worthwhile notice that the Hebrew influence on the biblical Greek gave rise to a new religious terminology which would enrich the Greek vocabulary so that it could properly describe the truths of the Christian religion.

 As far as the Greek influence on the Hebrew religion is concerned, there might be different opinions on the subject, since it is objectively a far more complicated matter. Personally, I believe that though the Jews might recognize the value of the Greek language, their religious identity was too strong to be contaminated with Hellenistic practice and beliefs. The strong influence of Antiocus Epiphanes or other rulers who tried to impose paganism, rituals and thought, simply led some to deny their Jewish heritage by accepting the Hellenic philosophy. In a few words, orthodox Judaism, after the Babylonian captivity of the sixth century BC, was not inclined to compromise with any foreign culture as time and circumstances have abundantly left evidence in history.   

 Going back to our main topic, the language of the LXX and of the New Testament, was simple, innovative; clear, live and stimulating.

 Let’s see some examples in detail.

 The Greek word “agape” (in the original Greek alphabet: αγαπη), which is famous also to many who have nothing to do with biblical Greek, is a peculiar word from the LXX and the New Testament. It is not found in classical Greek. The King James Version translates it “Charity”, which corresponds to modern “love” used by more up to date versions.

 Another famous Greek word is "zoe" (ζωη) which means “life”. We find it used in particular in the gospel of John, where such a colloquial word has been enriched to the extent of reinventing it altogether, keeping only the original form of it, but to express and communicate wonderful new meanings.

 In its original meaning, zoe has nothing of the deep spiritual meanings that the apostle attaches to it.