New Testament Greek Grammar

Peter’s sermon in Acts 2:14–35 proclaims that Jesus Christ has conquered sin, death, and Satan, reclaiming the throne of earth through His death and resurrection. The outpouring of the Spirit at Pentecost is proof that Christ reigns now and that His kingdom is advancing through the church. His resurrection broke the power of death, and His ascension enthroned Him over all creation. For believers, this victory means we live from triumph, not toward it, empowered by the Spirit to extend the reign of the risen King.

This paper, Why Slow-Motion Dispensationalism is a Social Train Wreck, argues that the lingering influence of dispensational eschatology—particularly its “slow-motion” adaptation of the pre-tribulation rapture doctrine—has extended beyond theology into the social imagination of modern Western culture. By reframing history as a countdown toward an inevitable cataclysm centered on the State of Israel, dispensational thought fosters a climate of subconscious prophetic anxiety, shaping politics, economics, and ethics in ways that destabilize social responsibility. This essay traces the historical emergence of dispensationalism, evaluates its doctrinal shifts, and critiques its continued cultural effects, especially its capacity to distort hope, justify passivity in the face of global crises, and encourage fatalistic worldviews. Drawing from biblical exegesis, historical theology, and sociological analysis, the study demonstrates how dispensational frameworks not only weaken the church’s prophetic witness but also contribute to larger cultural “derailments.” In conclusion, the paper calls for a return to a more holistic eschatological vision—one that is rooted in biblical hope, ethical responsibility, and the long view of God’s redemptive work in history—offering both a theological corrective and a prophetic warning for our age.

In the Gospel of Luke, written around the mid-first century, we find Jesus delivering a prophetic statement concerning the fate of Jerusalem and the Jewish people: “And they [the Jewish people] will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” (Luke 21:24, NKJV) This paper expounds that prophecy.

This paper examines the form, function, and origin of negative directive constructions (prohibitions) in Homeric Greek. Curiously, the aspect of the verb in these constructions depends on its mood: aorist stem for subjunctive, present stem for imperative and infinitive. Previous scholarship has taken the Greek constructions to be replacements of earlier "injunctive" ones (based on comparison to Sanskrit) and seen aspect as responsible for functional differences in negative directives. I challenge both of these assumptions on the basis of a comprehensive corpus study of the Homeric language. My analysis introduces more precise usage labels and underscores the importance of the infinitive construction in the Homeric system. I show that mood, not aspect, underlies the observed functional differences. While I agree with prior research that the present infinitive is used for instructions and that the aorist subjunctive has a "preventive" function, I find that the present imperative construction is the semantically unmarked default. On this basis, I formulate a new diachronic model linking these constructions to a single Proto-Indo-European rule, accounting for the outcomes in Greek, Sanskrit, and related languages without positing arbitrary replacements of earlier constructions.

Παρότι η γενική πτώση είναι παραγωγική στα περισσότερα παραδείγματα της ονοματικής κλίσης της κοινής νέας ελληνικής, μία από τις κυριότερες περιπτώσεις όπου εμφανίζει παραδειγματικά κενά και αδυναμία σχηματισμού είναι τα ουδέτερα ονόματα που σχηματίζονται με υποκοριστικά και άλλα παραγωγικά επιθήματα σε-ι, π.χ. παιδ-άκι "little child"/ γεν.εν. *παιδακιού/ γεν.πλ. *παιδακιών. Η μελέτη αυτών των ελλειμματικών γενικών παρουσιάζει μεγάλο ενδιαφέρον, δεδομένου ότι διαχρονικά καταγράφεται η παρουσία τους στη μεσαιωνική ελληνική, ενώ σε διαλεκτολογικό επίπεδο υπάρχει μεγάλη ποικιλία στην απώλεια και τη διατήρησή τους. Το παρόν άρθρο στοχεύει εκτός από τη διαχρονική και διαλεκτολογική καταγραφή του φαινομένου στην αναζήτηση των παραγόντων που οδήγησαν στην απώλεια αυτών των γενικών. Σύμφωνα με την ανάλυση που ακολουθείται, ο κυριότερος παράγοντας της αντιγραμματικότητας της γενικής αυτών των υποκοριστικών και άλλων παράγωγων i-ουδετέρων είναι η αδυναμία καταβιβασμού του τόνου από το παραγωγικό στο κλιτικό μόρφημα, άποψη που έχει υποστηριχθεί και από άλλες μελέτες (Καρρά 2008, Katramadou 2012) και που ενισχύεται από τη μεγαλύτερη συχνότητα παραγωγικότητας της γενικής σε διαλέκτους στις οποίες η έλλειψη συνίζησης δεν απαιτεί τον καταβιβασμού του τόνου στην πτωτική κατάληξη.

1 Thessalonians 4:17 is important for the construction of a coherent eschatology and is the center of much theological debate, particularly as it relates to the Second Coming and the rapture. This paper examines the term apantēsis, meaning meet, in 1 Thessalonians 4:17 using the historical-grammatical method in order to explore the term within its cultural and linguistic contexts of the Greco-Roman and first century Jewish worlds. By analyzing its usage in various historical texts, the present study highlights the consistent understanding of apantēsis as a public, celebratory reception of an honored figure in order to accompany and welcome said figure to their destination upon arrival. Furthermore, the paper surveys the term's usage within the New Testament itself in order to argue that apantēsis in 1 Thessalonians 4:17 connotes a temporary meeting of believers with Christ in the air, not to be taken to heaven, but to accompany him as he establishes his Kingdom on the earth. This interpretation challenges traditional dispensational, pre-tribulational rapture doctrines, explaining the resurrection of the righteous, the return of Christ, and the rapture as a single, visible event.

This study contends that eschatological prophecy must be adjudicated by substantial performance: Scripture's order, content, and magnitude must be found in verifiable history. Anchored in Psalm 12:6's doctrine of pure, refined divine speech; governed by the grammatical-historical (literal) hermeneutic; constrained by audience relevance rightly understood; and guided by Petrine prohibitions against private interpretation as well as Hebraic "prophetic perfect" usage, this paper argues that A.D. 70 does not-and cannotconstitute the fulfillment of the Olivet Discourse or related prophetic maxima. A formal collation of Scripture and history demonstrates systematic failures in preterist claims on wars, false messiahs, earthquakes, and the abomination of desolation, culminating in the decisive absence of the climactic promises: cosmic upheaval, the visible Parousia, angelic ingathering, and universal assize. We conclude that fidelity to God's pure words compels a future, global, and ordered realization commensurate with the promises given.

Von Gott zu gesundem Selbstbewusstsein-Nein zum Selbstmord Christus Gott hat für jeden einzelnen Menschen das Opfer bei der Kreuzigung dargebracht und dies nur deshalb, weil Er jeden einzelnen Menschen liebt. Aus dem Bewusstsein, dass Gott dich liebt und einen guten Plan für dich und dein Leben hat, dir nur Gutes wünscht, kannst du, kann ich und ein jeder Mensch das Recht auf Leben annehmen und beanspruchen. Matthäus 7, Vers 10 Wenn nun Ihr, die ihr böse seid, euren Kindern gute Gaben zu geben wisst, wieviel mehr wird euer Vater, der in den Himmeln ist, Gutes geben denen, die ihn bitten. (Rauer 2021, S. 16) 1 .

There is no consensus within biblical scholarship regarding the meaning or identity to "the sign of Jonah" in Matthew's Gospel.  That typological "sign" is an unresolved, exegetical puzzle. Might the solution be found with the image on the Shroud of Turin?  This paper reveals why (1) the author of Matthew’s Gospel knew the identity of “the sign of Jonah” and why (2) the image on the Turin Shroud serves as the best solution to puzzle (the one with the least number of assumptions or problems). This passage in the New Testament demonstrates the plausibility and probability of the Shroud’s authenticity and, therefore, its very existence in the first century.

This study contends that eschatological prophecy must be adjudicated by substantial performance: Scripture's order, content, and magnitude must be found in verifiable history. Anchored in Psalm 12:6's doctrine of pure, refined divine speech; governed by the grammatical-historical (literal) hermeneutic; constrained by audience relevance rightly understood; and guided by Petrine prohibitions against private interpretation as well as Hebraic "prophetic perfect" usage, this paper argues that A.D. 70 does not and cannot constitute the fulfillment of the Olivet Discourse or related prophetic maxima. A formal collation of Scripture and history reveals systematic failures in preterist claims regarding wars, false messiahs, earthquakes, and the abomination of desolation, culminating in the decisive absence of the climactic promises: cosmic upheaval, the visible Parousia, angelic ingathering, and universal judgment. We conclude that fidelity to God's pure words compels a future, global, and ordered realization commensurate with the promises given.

Jesus’ statement to the criminal on the cross recorded in Luke 23:43 has often been cited as evidence that the criminal went to Paradise that day. However, the correct reading hinges on the placement of the comma, either before or after the word “today,” rendering the statement either “I tell you today, … ” or “I tell you, today…” However, a misplaced comma can hardly displace the mountain of biblical evidence in favor of a future entry into paradise for the forgiven criminal alongside all believers at the Second Coming of Christ.

The findings presented in this paper arise out of a complete Discourse Analysis of the whole Book of Revelation. The goal is to examine the function of the connectives in the Book of Revelation, particularly at the levels of the linguistic hierarchy above the sentence and paragraph.

The most common, and the most important of these, are kai ‘and’, and asyndeton, which is the absence of any overt grammatical marker. In addition, the connective phrases ‘after this’, and ‘after these things’ will also be discussed.

The principal proposition is that kai, traditionally seen as a conjunction, functions as a topic marker, indicating continuity and parallelism within the discourse. This hypothesis, challenges the traditional view that kai (and more particularly the phrase kai eidon ‘and I saw’), can be used as a means of dividing the text into units. A more cohesive approach to understanding the book’s structure is proposed instead.

Reference will also be made to the overlap links, which are another important, non-grammatical means by which the author connects the various constituent parts of the discourse together. It will also be explained how all the connectives which are used in Revelation, provide the author with a variety of means by which he can indicate different levels of prominence in the book.

This thesis augments the Nestle 1904 Greek New Testament Text-Fabric dataset (N1904-TF) by systematically incorporating every plausible morphological analysis for each word token, as generated by the Morpheus analyser for Ancient Greek. Rather than adjudicating between parses, the project makes ambiguity explicit, structured, and accessible through a reproducible processing pipeline built on a custom Python package (Morphkit).

The extension (N1904addons) adds over one thousand new Text-Fabric features across three levels: word-level diagnostics, lemma-grouped variants, and detailed Morpheus parses. A similarity metric ranks alternatives against the original annotation, while entropy-based measures and phrase-level models capture how morphological ambiguity affects interpretation.

Fully integrated into the Text-Fabric environment, this open-source extension enables efficient querying, visualization, and analysis of morphosyntactic alternatives. Demonstrated through empirical use cases, it advances transparent grammatical study and supports both theological and linguistic research by making ambiguity visible and measurable.

In this paper I deal with ὃ µὴ γένοιτο in the first two centuries of its history. My aim is, on the one hand, to find out whether ὃ µὴ γένοιτο is already fossilised in classical Greek, as it is in Modern Greek, and, on the other hand, to describe the syntactical contexts in which it appears.

Der Beitrag verteidigt für Hebr 11,11 die Mehrheitstext-Lesart ohne στεῖρα („unfruchtbar“) und begründet damit die RPD-Übersetzung, die Sara als Subjekt des Glaubens setzt: „Durch Glauben empfing auch Sara selbst Kraft zur Empfängnis …, weil sie den Verheißenden für treu hielt.“ Grammatisch fügt sich die kürzere Lesart reibungslos in das serielle „Πίστει…“-Schema von Hebr 11; das Subjekt bleibt eindeutig Sara, Kongruenz und Kausalsatz (ἐπεὶ πιστὸν ἡγήσατο) sind klar. Der Zusatz στεῖρα erzeugt hingegen einen stilistischen Einschub, begünstigt Deutungen mit implizitem Subjektwechsel zu Abraham und durchbricht das Muster der Glaubensgalerie. Textkritisch ist στεῖρα als sekundäre, westliche Glättung erklärbar (früh belegt in P^46; später in D, Vulgata u. a.), während die breite byzantinische und östliche Überlieferung die Kürze bewahrt. Die These eines versehentlichen Ausfalls ist weniger plausibel als eine motivierte Ergänzung; die bekannte Transmission westlicher Lesarten nach Ägypten erklärt die frühe Präsenz ohne Originalitätsbeweis. Kontextuell passt die Würdigung Saras eigenen Glaubens zur Dramaturgie von Hebr 11 (vgl. Rahab). Fazit: Die Lesart ohne στεῖρα ist syntaktisch, stilistisch und traditionsgeschichtlich vorzuziehen.

Writing on eschatology is not the most reliable path to popularity in theological circles especially when such writing openly challenges centuries of inherited biblical thought and longstanding traditions. Few subjects touch as many nerves or stir as much debate as the question of "last things." For that reason, this book is not something I am undertaking lightly, nor am I approaching the subject without deliberate study and much earnest prayer. For many years, I resisted engaging this theme in depth, even though it pressed itself repeatedly upon my thoughts and prayers with increasing urgency. I knew full well that venturing into this territory would invite criticism from some quarters and even hostility from others. I take no pleasure in provoking debate merely for the sake of argument, nor do I find satisfaction in challenging beliefs sincerely held by many faithful Christians. My reluctance has always stemmed from the recognition that end-time expectations are deeply interwoven with the faith, devotion, and daily hope of countless believers across generations. To challenge those frameworks can, for some, feel indistinguishable from challenging their faith itself. That is a heavy burden, and one I have not carried casually.

Die Auslegung von 2Petr 1,19–20 hängt entscheidend daran, wie die Phrase „ἐν ταῖς καρδίαις ὑμῶν“ („in euren Herzen“) verstanden wird. Geht sie auf den unmittelbar vorhergehenden Nebensatz zurück („bis … der Morgenstern aufgeht“) – oder eröffnet sie als eigenständiger Einsatz den folgenden Hauptsatz („dies zuerst wissend …“)? Diese Frage ist nicht bloß formal, sondern beeinflusst, ob der Text Christus’ Wiederkunft als inneres Geschehen beschreibt oder ob er die Gläubigen zu einer innerlichen Erkenntnis der prophetischen Wahrheit anleitet.
Es stehen sich zwei Interpretationen gegenüber:
Variante A – Linksbezug (klassische Lesart):
„Und wir besitzen das prophetische Wort umso fester, auf das ihr achtet wie auf eine Lampe, die an einem finsteren Ort leuchtet, bis der Tag anbricht und der Morgenstern in euren Herzen aufgeht. Dies zuerst wissend, dass keine Prophetie der Schrift aus eigener Deutung geschieht …“
Betonung: Der Morgenstern geht im Herzen der Gläubigen auf (innere Erscheinung Christi).
Variante B – Rechtsbezug (alternative Lesart):
„Und wir besitzen das prophetische Wort umso fester, auf das ihr achtet wie auf eine Lampe, die an einem finsteren Ort leuchtet, bis der Tag anbricht und der Morgenstern aufgeht. In euren Herzen dies zuerst wissend, dass keine Prophetie der Schrift aus eigener Deutung geschieht …“
Betonung: Der Morgenstern geht objektiv auf, und das „im Herzen“ bezieht sich nicht auf ihn, sondern auf die innere Erkenntnis: ihr sollt in euren Herzen dies zuerst wissen.
Im Folgenden werden grammatische Strukturen, neutestamentliche Parallelen und die Diskurslogik herangezogen, um die zweite Möglichkeit – den Rechtsbezug – als plausibler zu begründen.

E-Epilogue Yʰ.28.3: The Poetic Art of Zaratʰuštra: The Weaving of Truth
This verse, Yʰ.28.3, offers a poignant illustration of Zaratʰuštra's profound message and his unique self-conception as a divine poet. Here, the act of praise transcends mere utterance, becoming a deliberate and intricate weaving (ufiiānī-) of a song through Ašʰā, the principle of Truth and Universal Order. This metaphorical connection between poetry and weaving is not merely a linguistic flourish but a deeply significant conceptual innovation. It underscores the purposeful, structured, and ordered creation of the hymn, much like the cosmos itself is ordered by Ašʰā.
Historically, this is one of the earliest known textual instances where the creation of poetry is explicitly equated with the act of weaving. This powerful imagery, suggesting the careful intertangling of words and ideas to form a coherent and beautiful whole, prefigures similar motifs found much later in various mythologies and literary traditions, notably in Greek mythology where the craft of weaving is often associated with wisdom (e.g., Athena) and the concept of intricate creation and destiny with guiding threads (e.g., Ariadne). In the Gātʰās, however, this metaphor gains an added spiritual dimension: the act of weaving is intrinsically linked to divine order and truth...

The paper One Continuous Church emphasizes that throughout history the church has remained a single, Spirit-guided body, continuing unbroken from the apostles to today. It shows how Scripture and history reveal God’s intention for His people to live in unity of faith and practice, even as cultures and circumstances shift. Ultimately, it invites believers to rediscover this continuity, fostering unity, discipleship, and long-term faithfulness that carry the mission forward until Christ’s return.

I welcome interaction on the use of the Greek Middle Voice in the LXX, Intertestamental Literature, and NT.
I remember the debate that started on the Biblical Greek Discussion Group regarding the issue of “Deponency.” This began back in 1998 over the Greek word, δέχομαιa; λαμβάνωc; λῆμψις, εως f: to receive or accept an object or benefit for which the initiative rests with the giver, but the focus of attention in the transfer is upon the receiver —‘to receive, receiving, to accept.  The questioning has led to a re-evaluation of the entire debate on the Middle Voice and on the use or non-use of “deponent” within Greek itself.

This research delves into the problem of church division as presented in 1 Corinthians 1:10-17, with a particular emphasis on its implications for the Karbi Christian community in Assam, India. The Apostle Paul’s letter to the Corinthians addresses significant issues arising from factions within the church, where differing allegiances to various leaders and theological disagreements resulted in tensions and disunity among believers. The Corinthian church, comprised of individuals from diverse backgrounds and interests, found itself grappling with conflicts that hindered its ability to function as a unified body of Christ.
In drawing parallels to the Karbi Christian community, this study highlights similar challenges faced by believers in Assam. The local church is experiencing divisions at both church and association levels, which lead to factions, misunderstandings, and ultimately stifle the growth and cohesion of the faith community. This context necessitates a thorough examination of Paul’s exhortation to unity, emphasizing that such teachings retain relevance for contemporary Christian communities beset by similar issues.
The thesis analyzes the historical and theological context of 1 Corinthians 1:10-17 to understand the factors contributing to church division in the early Christian community. Furthermore, and extracts key principles from Paul’s strategies that can inform and guide modern congregations in their quest for unity. By delineating the challenges of the Karbi Christians, this study contextualizes Paul’s teachings and brings out its applicability in fostering unity amidst diversity within this specific group.

This article questions the conventional interpretation of 1 Corinthians 15.51-52, especially as evidence that Paul assumed an imminent parousia. There are two main problems with the conventional view. First, the majority view of 1 Cor. 15.51 relies on a counter-intuitive reading of the syntax. Second, on 15.52, the usual interpretation must assume that the reference to 'change' there has a different scope from the similar statement earlier in 15.51. The constructive argument takes vv. 51 and 52 in turn. First, the proposed reading of v. 51 adopts a more natural understanding of πάντες οὐ and reconsiders the meaning of 'shall sleep' (κοιμηθησόμεθα). This yields the following sense: 'None of us shall continue to sleep, but we will all be changed in an instant, in the blinking of an eye, at the last trumpet.' This alternative view is strengthened by evidence that Paul envisages this last trumpet as waking the dead: Paul refers to a state of sleep coming to an end in v. 51, not the falling asleep of some believers. Second, in v. 52, Paul is not distinguishing between the living and dead but rather is concluding his answer to the questions about resurrection posed in 15.35.

FULFILLING THE LAW APART FROM THE LAW: A DISCOURSE APPROACH TO PAUL AND THE LAW IN ROMANS Randall Kheng Juan Tan, Ph.D. The Southern Baptist Theological Seminary, 2004 Chairperson: Dr. Thomas R. Schreiner This dissertation represents a prolegomena to a new approach to the study of the Greek New Testament, with VOJlOC; in Romans as a test case. Chapter 1 introduces the seemingly intractable interpretive debates concerning the Mosaic Law. Chapter 2 outlines an integrative model of understanding language-systemicfunctional linguistics (SFL)-that forms the foundation of this study and the central pillar for the application of that theory-corpus linguistics using the annotation database of Opentext.org project. Chapter 3 develops a number of tools on the basis of SFL and corpus linguistics as supporting pillars for text analysis. Specifically, it provides a map on what to study in a text and how to do it. Chapter 4 illustrates the methods developed in chapter 3 and introduces the reader ...

E-Epilogue Yʰ.28.0: The Divine Mandate of the Gatʰās
This opening hymn of the Ahunauuaⁱti Gātʰā, Yʰ.28.0, serves as much more than a simple prayer; it is a solemn prelude to the sacred songs themselves. Through this prayer, Zaratʰuštra, the messenger of Ahurā Mazdā, presents the Gātʰic hymns and implores the Aməšʰā Spəʰntās to accept them. This divine acceptance, as revealed by the Zand commentaries, signifies the co-operative effort between the divine and the human. The Immortals' act of receiving the hymns is the very mechanism through which these sacred words are transmitted into the world, aided by the prophet who acts as their earthly vessel.
The hymn's central declaration—yʰānīm manō, yʰānīm vačō, yʰānīm šʸiiaotʰnəm (blessed thought, blessed word, blessed deed)—represents a groundbreaking philosophical concept. This three-step path is, in essence, a dynamic process of three-staged emanation, materialization and becoming, formulated for the first time in Persian philosophy by Zaratʰuštra.

das Johannesevangelium in Joh 2-4 eine Einheit, die dem Stilmittel des Chiasmus folgt. Sie wird von zwei Zeichen in Kana eingerahmt: das Erste (A) bezieht sich mit der Hochzeit auf diese Stadt (Joh 2,1-12) und das Zweite (A') auf die Heilung des Sohnes des Königsbeamten (Joh 4,43-54). Zwei Perikopen bilden die Abschnitte B und B': es handelt sich um die traditionelle Religion (die jerusalemitische und samaritische Anbetung Gottes) einerseits und den neuen Tempel andererseits. Im Kern befindet sich die folgende bekannte Proklamation: Denn Gott hat die Welt so sehr geliebt, daß er seinen einzigen Sohn hingab, damit jeder, der an ihn glaubt, nicht zugrunde geht, sondern das ewige Leben hat (Joh 3,16). 2 In der folgenden Perikope wird das letzte direkte Zeugnis Jesu von Johannes dem Täufer gehört: Wer die Braut hat, ist der Bräutigam; der Freund des Bräutigams aber, der dabeisteht und ihn hört, freut sich über die Stimme des Bräutigams. Diese Freude ist nun für mich Wirklichkeit geworden (3,29). Das Motiv der Ehe Jahwes mit seiner Qahal / Kirche wird bei den Propheten mit dem Exodus des Volkes verbunden. Beide werden während des Paschafestes erinnert (erlebt 3), und aus diesem Grund habe ich schon im Titel die zwei Sachen in einem Motiv verbunden. In unserer Lektüre werde ich versuchen, die Vorgeschichte dieses Motivs im Alten Testament synoptisch darzustellen und den Einfluss dieses Motivs auf Joh 2-4 zu untersuchen.

In Chapter 21 of Volume 4 I explore the Image of the Shroud of Turin, and this chapter completes the exegeses of Volume 4, The Passion of the Image. Throughout these exegeses both from the Tanakh (Old Testament) and the New Testament, I have been in dialogue with my Jewish brothers.  These discussions have been invaluable and precious to me. In them I have been enriched, challenged, learnt a great deal, had my own thinking affirmed and expanded, and rejoiced in what we have in common. The spirituality of my Jewish brothers is of immense importance to me even when working on Johannine and Pauline texts. I quote from a reader/response:

“The idea that the image on the Shroud of Turin may be a miraculous manifestation of the divine, a "transphysical cause" as Fr. Spitzer puts it, resonates with my own thoughts on the nature of prophecy and the relationship between the divine and human realms. In my view, the prophets of Israel were able to perceive the divine will and communicate it to humanity through a process of intellectual and spiritual intuition, which allowed them to transcend the limitations of the physical world.

In a similar way, the image on the Shroud of Turin may be seen as a kind of "prophecy" or revelation, a tangible manifestation of the transcendent and eternal that speaks to us across the centuries. As an artist and a contemplative, you bring a unique perspective to this topic, one that is both deeply personal and profoundly universal.

I must say that I am heartened to see that, even in this modern age, there are still those who are willing to engage with the great questions of existence, and to seek out the deeper meanings and connections that underlie our experience of the world. Your passion and conviction are a testament to the enduring power of faith and reason to inspire and uplift us, and I am grateful to have had the opportunity to engage with your thoughts on this fascinating topic.”

Jesus and his contemporaries spoke Hebrew when reading scripture (the Old Testament) and used Aramaic in everyday conversations. Three of the four gospels (Matthew, Mark, and John), the book of Acts, and three of Paul’s epistles (Romans, 1 Corinthians, and Galatians) contain Aramaic words or phrases for emphasis. The most frequently used Aramaic word in the New Testament is “Abba,” which means “Father.” See Mark 14:36, Romans 8:15, and Galatians 4:6. The Aramaic word “Rabboni,” which means “rabbi” or “teacher,” also appears in multiple gospels: Mark 10:51 and John 20:16

El mandato bautismal de Mateo 28:19, con su fórmula "en el nombre del Padre, del Hijo y del Espíritu Santo", ha sido motivo de extensas discusiones teológicas. Sin embargo, un análisis estrictamente lingüístico revela una distinción clave en la estructura gramatical de los textos del Nuevo Testamento: • El actor (quien bautiza) invoca la autoridad de la Trinidad. • El receptor (quien es bautizado) aparece identificado únicamente con Jesús en varios relatos de Hechos. Esta observación sugiere que no existe una contradicción, sino una diferencia de enfoque entre la fórmula litúrgica y la narrativa.

Diese Untersuchung vergleicht systematisch Nestle-Aland 28 (NA28) mit Robinson-Pierpont Text (RP) in der Apostelgeschichte. Grundlage ist dabei nicht nur der griechische RP-Text (Mehrheitstext), sondern auch dessen deutsche Übersetzung , um zu prüfen, inwiefern sich die textkritischen Unterschiede auch in der Übersetzung niederschlagen.

The rest motif as it relates to what God does and promises is one of the trans-covenantal themes of the Bible often neglected. This theme is often taken equal to the theme of Sabbath. In fact, when I told one of  my friends that I am writing on “Rest” he understood as  “sabbath”. But as we will see, this is not a paper on sabbath. It is true that the rest motif overlaps with the sabbath theme, but they are not the same. The purpose of this paper is to trace biblically and theologically the motif of rest from Genesis to revelation.  This could be understood as well as “a biblical theology paper”. The scope of this paper will not allow us to explore many passages and do proper exegesis on each individual text. However, one of the methods used in this paper to reach theological conclusion is to do exegesis on particular texts because of their importance with regard to this theme. We shall select specific passages on every stage of the redemptive story. The English translation used is English Standard version. Lastly, this paper will show that it is God who initiated ‘rest’ and invited humans to join him in his rest. This promise is ultimately fulfilled in Christ Jesus and in the New creation.

This presentation aims to elucidate the discourse function of the ''deliberative'' use of the subjunctive in Koine Greek through the lens of mental space theory. Typically, definitions of this category incorporate an essential element of self-reflection from the speaker, despite some contrary examples that involve no apparent ''deliberation'' (e.g., Rom. 6:1). Furthermore, grammarians often distinguish between ''real'' and ''rhetorical'' uses of the questions based on whether a response is expected. Consequently, interpreters are left with a category of limited explanatory utility. In contrast, understanding such constructions in terms of mental space theory provides a clarified account: deliberative subjunctives establish a future mental space of possibility, epistemically extended from the current viewpoint space. A subsequent survey demonstrates the capacity of this description to account for a range of both "real" and "rhetorical" uses, ultimately leading to a more precise understanding of their discourse function—to prompt a search within a mental space of possible action.

Verbal aspect, or simply aspect, has been an intrinsic feature of the Hellenic language from primordial times to the present. Modern conceptions of aspect are in fact traceable to works of Aristotle. Today, as in centuries past, speakers of Greek still learn aspect naturally from birth and apply it in their daily speech intuitively and without being particularly conscious of it. Aspect is thus as much a linguistic property of Neohellenic (Modern Greek) as of Κοινή “Koine” and Classical Greek. This study shows that aspectual insights gained through Neohellenic can shed light on issues related to New Testament exegesis. To that end, it comes in two parts. Part One explains how Neohellenic is related to Koine and points out aspect and tense features the Koine and Neohellenic verb systems share. Part Two critiques verbal aspect views by various scholars and offers insights through Neohellenic. My intention is to render a concise description of the grammatical relationship between Neohellenic and Κοινή, and on that basis elucidate aspectual issues.

For a .pdf of this essay, please contact me.

The standard interpretation of the confrontation in Acts 13 is that Paul of Tarsus curses a mage on the staff of Sergius Paulus with blindness. But a careful reading makes this seem less likely than another conclusion -- the contrary, in fact.