14
VERBS: PART 4
PRESENT (IMPERFECTIVE) INDICATIVE VERBS
14.1. We have previously met both present and aorist active indicative verbs, in chapters 5 and 7, but we did not spend much time on their specific meaning. Now that we have discussed the various elements of meaning expressed by the verb, it is time to revisit the verbs you have learned and integrate the new information.
14.2. You have already learned the following forms of the present active indicative verb.
Present Active Indicative of λύω
| Form | c.v. + A p.e. | Gloss | c.v. | A p.e. | |
| 1S | λύω | ω | I am loosing | ο | – |
| 2S | λύεις | εις | You are loosing | ε | ς |
| 3S | λύει | ει | He/she/it is loosing | ε | ι |
| 1P | λύομεν | ομεν | We are loosing | ο | μεν |
| 2P | λύετε | ετε | You are loosing | ε | τε |
| 3P | λύουσι(ν) | ουσι(ν) | They are loosing | ο | νσι(ν) |
The present tense-form is a grammatical category that indicates imperfective aspect. That is, when you see a verb in the present tense-form, you know immediately that the writer has chosen to view the situation as a process.
In the indicative mood, present tense-form verbs often refer to a situation in present time, but the tense-form of a verb does not directly mean present time. The present tense-form indicates imperfective aspect. The time to which such a verb refers may be any of several references, depending on the context.
The category active voice tells you that the grammatical subject of the sentence performs the action described by the verb. This is in contrast to passive-voice verbs, in which the subject receives the action of the verb.
Indicative mood tells us that the writer is making a statement about reality (as opposed to a command or a wish). All the verbs that you will study for several chapters will be indicative verbs.
14.3. You have already read quite a few sentences that use present active indicative tense-forms, but now that we have extended our grammatical description of this form, think through each of the following examples, and ask yourself how this additional information affects your understanding of the verb forms in these passages. Notice that normal English usage does not always use the default -ing form to represent a Greek imperfective form (e.g., John 1:29, below). Some such forms sound like a perfective form in English, but this is due to English idiom, not Greek.
| John 1:25, Τί βαπτίζεις εἰ σὺ οὐκ εἶ ὁ Χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης; | Why are you baptizing if you are neither the Messiah nor Elijah nor the Prophet? |
| John 1:29, Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον (coming) πρὸς αὐτὸν καὶ λέγει, Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων (one who takes away) τὴν ἁμαρτίαν τοῦ κόσμου. | The next day he [i.e., John] saw Jesus coming to him, and he said, “Behold, the lamb of God who takes away the sin of the world.” |
| John 13:33, τεκνία, ἔτι μικρὸν μεθ᾿ ὑμῶν εἰμι· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.a | Little children, I will be with you a little while yet; where I am going you are not able to come. |
a δύνασθε ἐλθεῖν, “you are able to come” |
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| Ezek. 2:3, εἶπεν (he said) πρός με, Υἱὲ ἀνθρώπου, ἐξαποστέλλω ἐγώ σε πρὸς τὸν οἶκον τοῦ Ἰσραήλ. | He said to me, “Son of Man, I am sending you to the house of Israel.” |
14.4. Now we need to extend our knowledge of present indicative verbs from those in the active voice to a new form, the present middle indicative. English has only two voices, active and passive, which might make it difficult to think of any other kind of “voice.” Greek, however, has not two but three voices: active, middle, and passive. All the verbs you have seen thus far have been in the active voice. That is, the subject is doing the action expressed by the verb, and the focus has been on the situation, on the action (or state) itself. This section introduces the middle voice; we will meet the Greek passive voice in the next chapter.
Forms of the Present Middle Indicative
14.5. The middle voice uses a new set of forms that are different from the active forms you have already learned. We will have more to say about the meaning and use of these verbs a bit later, but for now, we need to see what they look like.
Formula for Present Middle Indicative Verbs
stem + connecting vowel + C personal endings
Example: λυ + ο + μαι ► λύομαι
Present Middle Indicative of λύω
| Form | c.v. + C p.e. | Gloss | c.v. | p.e. | |
| 1S | λύομαι | ομαι | I am loosing | ο | μαι |
| 2S | λύῃ | ῃ | You are loosing | ε | σαι |
| 3S | λύεται | εται | He/she/it is loosing | ε | ται |
| 1P | λυόμεθα | oμεθα | We are loosing | ο | μεθα |
| 2P | λύεσθε | εσθε | You are loosing | ε | σθε |
| 3P | λύονται | ονται | They are loosing | ο | νται |
The major difference from the active voice is that middle-voice verbs use a different set of endings: -ομαι, -ῃ, -εται, -ομεθα, -εσθε, -ονται. We refer to them as the C endings as a convenience.[1] These are primary endings, which means that there is never an augment on the front of a word that uses these endings, and they usually appear on middle-voice verbs.
The second singular form is a bit odd; the actual, technical ending (see last column) is σαι, but here is what happens (you do not need to memorize this): λυ + ε + σαι. First, the sigma drops out between two vowels, then ε + α contract to eta, and finally the iota becomes a subscript, since it now follows eta, which is a long vowel. So the final result is λύῃ. Since it always does this, it is much simpler to just learn the ending as ῃ rather than σαι.[2]
You do not need to memorize the last two columns in the chart above.
Meaning of Present Middle Indicative Verbs
14.6. The aspect of these verbs is imperfective, the same as present active, because they are still present tense-forms. Likewise, the time will often be present time. A typical English equivalent (one you might think of without any context to suggest otherwise) for a present middle indicative verb is “I am loosing.” Does that sound just like a present active indicative verb? In English translation it is not usually possible to distinguish the Greek active voice from the middle voice for the simple reason that English does not have a middle voice. Since a Greek middle-voice verb indicates that the subject is performing the action, it must be represented as an English active-voice verb; we have no other choice in English.
The middle voice is used in Greek to describe a wide range of situations. There are not neat, tidy categories of usage; instead, Greek speakers associated a range of ideas with the middle voice. You will learn more about these various nuances later, but the following diagram may help you conceptualize the ideas that are frequently expressed with the middle voice in Greek.[3]
Figure 14.1
14.7. Although in English the meaning of a middle-voice verb sounds the same as an active-voice verb, the focus is different. You should remember from the last chapter that active verbs focus on the situation—the action or state described by the verb. By contrast, middle-voice verbs are subject-focused: they focus attention on the grammatical subject. That is, the speaker or writer is more concerned with the subject who does the action than with the action itself. (That is an oversimplified explanation, but it will do for now.)
Here are a few examples in English (slightly paraphrased) of verses that use a Greek middle-voice verb. They are not categorized with various names as if there were different kinds of middles, though you will find different associations with the subject focus in these examples.
| Matt. 27:5, Judas went out and hanged himself. | Here is a classic example of an action performed by the subject that has obvious impact on the subject himself. There is no separate word for “himself”—that comes from the middle voice, the meaning of the word translated “hanged,” and the context. |
| Matt. 27:24, Pilate washed his hands. | This is a typical example of the subject doing something to himself. Statements of dressing, grooming, washing, and so on, are often expressed with the middle voice. |
| Acts 12:21, Herod, having put on his royal clothes, was speaking to them. | This instance is a participle and shows the “self-interest/involvement” of the middle voice—one is seldom dressed by another. |
| John 9:22, The Jews had already agreed together. | This middle verb shows how the voice functions in a collective setting—the group together makes a decision; “deciding” is a particularly subject-focused action. |
| Acts 1:18, Judas purchased a field. | It would be overtranslated to say “he purchased it for himself”—but that reflects the gist of the context: he bought his own burial plot. |
| Acts 5:2, Ananias kept back some of the price. | A statement that he gave the money to someone else would be active, but here the middle is appropriate since he keeps it for himself. |
| 2 Tim. 2:13, He is not able to deny himself. | This example includes an uncommon construction; it uses both a middle-voice verb and a reflexive pronoun to focus attention on the subject. |
| James 1:21, Receive the implanted word. | Receiving something, especially the Word, is something you can do only for yourself. Others may receive you, and you may receive others, but you can never receive something in this sense for someone else. (Even if you receive, for example, a package on someone else’s behalf, the middle voice would focus on your reception of the package.) |
14.8. Examples of Present Middle Indicative Verbs
| Matt. 2:13, ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾿ ὄναρa τῷ Ἰωσήφ. | Behold an angel from the Lord appeared to Joseph in a dream. |
a κατ᾿ ὄναρ, “in a dream” |
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| Mark 14:41, λέγει αὐτοῖς, Ἀναπαύεσθε;a ἀπέχει· ἦλθενb ἡ ὥρα. | He said to them, “Are you resting? Enough! The hour has come.” |
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a ἀναπαύω, “I rest.” There are differences of punctuation at this point among the various editions of the Greek NT and among English translations. The verse can be read several different ways. Since there was no punctuation in the original Greek text, these differences merely reflect differing editorial decisions. b ἦλθεν, “it has come” |
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| Mark 3:13, ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός. | He ascendeda the mountain and summoned those whom he desired. |
a The English idiom does not require that εἰς be translated by a separate word; the collocation of “ascended” and “the mountain” communicates the same idea that ἀναβαίνει εἰς τὸ ὄρος does in Greek. We do not say “he ascended into a mountain” in English. |
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In this example, you will notice that the ending in the verb προσκαλεῖται is slightly different from what you might expect. Instead of -εται, it is spelled -εῖται. The only slight difference is that the connecting vowel (epsilon) has lengthened to the diphthong ει. This is because the verb stem ends with an epsilon (προσκαλε-), and the two epsilons (the stem vowel and the connecting vowel) contract to ει to make it easier to pronounce. (Try pronouncing two epsilons side by side in a word!) Verbs whose stem ends with a short vowel, you will remember, are called contract verbs (see chapter 7 if you need a review). These minor differences do not change any meaning; it is strictly for pronunciation purposes. There is a more detailed discussion of contract verbs in chapter 21 to illustrate the range of possible changes. Most of them involve epsilons and omicrons.
| Exod. 17:2, εἶπεν αὐτοῖς Μωϋσῆς, Τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε κύριον; | Moses said to them, “Why are you reviling me, and why are you testing the Lord?” |
| Gen. 32:12, ἐξελοῦ (deliver!) με ἐκ χειρὸς τοῦ ἀδελφοῦ μου Ἠσαῦ, ὅτι φοβοῦμαι ἐγὼ αὐτόν. | Deliver me from the hand of my brother Esau, because I am afraid of him. |
| Matt. 15:2, οὐ νίπτονται τὰς χεῖρας αὐτῶν ὅταν ἄρτον ἐσθίωσιν (they eat). | Who is washing what? Is someone having her hands washed? Or is he washing his own hands? Or something else? Can you identify the subordinate clause and explain how it affects the meaning of the main clause? |
| John 7:52, Μὴ καὶ σὺa ἐκ τῆς Γαλιλαίας εἶ; ἐραύνησον (search!) καὶ ἴδε (see!) ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγείρεται. | What case is προφήτης? (Are you sure? Check the lexical form.) What word does the prepositional phrase modify? |
a σύ, “you,” refers to Nicodemus, not Jesus. |
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You will remember (§6.33) that when rhetorical questions are asked in the indicative mood with the verb negated using μή, a negative answer is implied. In the example from John 7:52, the questioners (Jewish religious leaders) know that Nicodemus is not from Galilee. We could understand their question this way: “You are not from Galilee too, are you?!” This has a different tone than simply, “Are you from Galilee too?”
| Matt. 20:22, ἀποκριθεὶς (answering) δὲ ὁ Ἰησοῦς εἶπεν, Οὐκ οἴδατε τίa αἰτεῖσθε.b | Is the subject of both verbs in Jesus’ statement the same or different? How do you know? What case is τί, nom. or acc.? How do you know? (The form is the same.) |
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a The pronoun τί might seem tricky at this point. There is no question mark at the end of this sentence, so you might assume that it is an indefinite pronoun. But there is an implied (or indirect) question here: “You are asking what?” So it is an interrogative pronoun, not an indefinite one. b αἰτεῖσθε is a contract verb; see above. |
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| Ps. 9:24 (10:3 MT/Eng.), ἐπαινεῖται ὁ ἁμαρτωλὸς ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ, καὶ ὁ ἀδικῶν ἐνευλογεῖται. | How will you express the idea of the middle voice in the two occurrences in this verse? Who is praising and blessing whom? What is their “basis” for doing so? |
Challenge Verses
14.10. These verses will make you think carefully, but there is nothing here that you have not had or cannot easily identify with your lexicon. The goal is not to be able to produce a polished translation but to understand how each word contributes to the meaning of these statements.
| Rom. 1:8–9, Πρῶτον μὲν εὐχαριστῶ τῷ θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν ὅτι ἡ πίστις ὑμῶν καταγγέλλεται (it is being reported) ἐν ὅλῳ τῷ κόσμῳ. μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι.a | |
a The verb ποιοῦμαι is another contract verb; ε + ο = ου. |
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14.11. You have now met three of the four sets of endings that you need to memorize. For perspective, here is the four-quad chart with the pieces filled in that you have already learned. (Quadrant B looks a bit different since you first saw it with aorist verbs that do not use a connecting vowel; we will come back to this quadrant of the chart in chaps. 16 and 17 and explain the differences.)
a “Grace Alone” was written by Scott Wesley Brown and Jeff Nelson. ©1998, Maranatha! Music.
| A | ω | ον | B |
| εις | ες | ||
| ει | ε(ν) | ||
| ομεν | ομεν | ||
| ετε | ετε | ||
| ουσι(ν) | ον | ||
| C | ομαι | D | |
| ῃ | |||
| εται | |||
| ομεθα | |||
| εσθε | |||
| ονται |
There is a simple logic to the structure of this chart. If you split it horizontally, the top of the chart (quadrants A and B) contains typically active-voice endings, and the bottom of the chart (quadrants C and D) contains middle-voice endings, also used by most passive forms. (This is not absolute, since one set of passive forms uses quadrant B.) If you split the chart vertically, the left side (quadrants A and C) contains primary endings, and the right side (quadrants B and D) contains secondary endings. The difference between primary and secondary forms is morphological: secondary forms have an augment, which serves as a marker for secondary endings; primary forms do not have an augment.[4]
Advanced Information for Reference:
Determining the Subject
14.12. How does one determine the subject of a sentence when a linking verb occurs with two nominatives? Here is what you need to know to figure that out.[5] First, some definitions. The linking verbs (also known as equative verbs, copulative verbs, or being verbs) in Greek are εἰμί, γίνομαι, and ὑπάρχω.[6] A predicate nominative is a second substantive used with a linking verb that restates, defines, or in some way further explains or categorizes the subject of the sentence. This relationship is approximate; it is not the same as a mathematical formula A = B. Often the predicate nominative describes a category of which the subject is a part—for example, “Laura is a girl” (there are other persons who belong to the category “girl” besides Laura) and “God is love” (love is not identical with God).
A substantive is a noun or any other word or group of words that functions as a noun (e.g., pronouns, adjectives, infinitives, participles, prepositional phrases, and entire clauses can all function as nouns).
The Hierarchy of Rules
14.13. When a linking verb, most commonly εἰμί, is accompanied by two nominative substantives, several rules apply:
1. If one of the nominatives is a pronoun, it is always the subject. Sometimes this pronoun is the default/built-in subject of the verb, which means that a linking verb may have only one explicit nominative substantive.
2a. If one is a proper noun (a name) and the other a common noun, the proper noun is the subject.
2b. If one nominative has an article and the other does not, the one with the article is the subject.
3. If both nominatives have one of the “tags” from 2a–b (that is, a proper noun or an article) or if neither has such a tag, then the first in word order is the subject. This statement is also known as a convertible proposition (see below), but it may still be important in the context to specify the correct subject.
These rules are hierarchical; the higher rule always prevails (rule 1 being the highest), except for 2a and 2b, which hold equal rank (hence the numbering). A convertible proposition (3) is a statement in which the subject and predicate nominative can be reversed with no change in meaning. This is an important category; if you forget it or confuse it, the meaning of some texts can be badly mangled. For example, if you thought that 1 John 1:5 was a convertible proposition (ὁ θεὸς φῶς ἐστιν), you would be making a first-century Jewish-Christian writer into a pantheist—an anomalous conclusion indeed.
Rule 1
| Matt. 16:18, σὺ εἶ Πέτρος. | You are Peter. |
| Luke 1:18, ἐγώ εἰμι πρεσβύτης. | I am an old man. |
| Luke 7:12, αὐτὴ ἦν χήρα. | She was a widow. |
Rule 2a
| James 5:17, Ἠλίας ἄνθρωπος ἦν. | Elijah was a man. |
Rule 2b
| John 4:24, πνεῦμα ὁ θεός. | God is spirit. (The verb εἰμί is understood.) |
Rule 3
| Matt. 13:38, ὁ δὲ ἀγρός ἐστιν ὁ κόσμος. | The field is the world. |
| John 8:39, Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. | Our father is Abraham. |
| John 15:1, ὁ πατήρ μου ὁ γεωργός ἐστιν. | My Father is the vinedresser. |
Other Guidelines
14.15. There are two additional guidelines that, though not as commonly needed as the hierarchy of rules, are crucial in some situations:
First, if one of the substantives does not have case (e.g., an adverb, an anarthrous prepositional phrase, etc.), the nominative substantive is always the subject. Often one of the formal rules will make this relationship clear also.
| Matt. 26:18, Ὁ καιρός μου ἐγγύς ἐστιν. | My time is near. |
| 1 John 2:4, ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν. | The truth is not in this one. |
Second, the subject must always agree with the verb in person and number.[7] This may at times help distinguish the subject. Most examples are first- or second-person pronouns (and thus the first rule applies), but some situations with the third person occur. In the example from Rom. 2:14 below, the word νόμος cannot be the subject, since it is singular and εἰσιν is plural (3PPAI); the subject must therefore come from the verb. If you were to miss this point, you might try to make the verse say, “A law was for them.”
| Rom. 2:14, ἑαυτοῖς εἰσιν νόμος. | They are a law to themselves. |
| Matt. 26:22, ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος. | They began to say to him one after another. |
| Luke 12:53, διαμερισθήσονται πατὴρ ἐπὶ υἱῷ. | They will be divided, a father against a son. |
| John 10:16, γενήσονται μία ποίμνη, εἷς ποιμήν. | There will be one flock, one shepherd. |
| Heb. 1:10, ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί. | The heavens are the works of your hands. |
| Mark 2:28, ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. | So then, the Son of Man is Lord, even of the Sabbath. |
The word καί is to be understood in this example as an adverb (“even”) rather than as a conjunction. The sentence does not say, “the Son of Man and of the Sabbath is Lord.” Since one cannot be the “son of the Sabbath” in the same sense that one can be the “Son of Man,” καί is not a coordinating conjunction in this statement.
| Matt. 11:14, αὐτός ἐστιν Ἠλίας. | He is Elijah. |
| Luke 7:25, οἱ ἐν ἱματισμῷ ἐνδόξῳ ἐν τοῖς βασιλείοις εἰσίν. | Those in fancy clothes are in the royal palaces. |
The article οἱ is a noun marker indicating that the prepositional phrase, ἐν ἱματισμῷ ἐνδόξῳ, functions as a nominative noun in the sentence.
| 1 John 4:8, ὁ θεὸς ἀγάπη ἐστίν. | What is the subject? What is the predicate nominative? How do you know? |
| John 20:31, Ἰησοῦς ἐστιν ὁ Χριστός. | What is different about this example compared with the previous one? What kind of statement is it? |
| John 1:1, Ἐν ἀρχῇ ἦνa ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. | This example combines both prepositions and the question of the subject. In the third clause, what is the subject? Why? |
a ἦν, “he/she/it was” |
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| 1 John 4:15, ὃς ἐὰν ὁμολογήσῃa ὅτι Ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ, ὁ θεὸς ἐν αὐτῷ μένει καὶ αὐτὸς ἐν τῷ θεῷ. | What is the subject of the ὅτι clause? What is the verb for the last clause (the last four words)? |
a ὃς ἐὰν ὁμολογήσῃ = “whoever confesses”; the ὅτι clause gives the content of the confession. |
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| Gen. 25:27, Ἰακὼβ δὲ ἦν (was) ἄνθρωπος ἄπλαστος.a | |
a ἄπλαστος, ος, ον, might be glossed either of two different ways: “natural, unaffected, simple” (LEH, 48), or a character that is “not fully formed and set” (MLS, 69). |
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14.18. Reading Passage: 1 Corinthians 16:5–11, 19–24
Paul’s Plans and Greetings
5Ἐλεύσομαι (I will come) δὲ πρὸς ὑμᾶς ὅταν Μακεδονίαν διέλθω (I pass through)· Μακεδονίαν γὰρ διέρχομαι, 6πρὸς ὑμᾶς δὲ τυχὸν (perhaps) παραμενῶ (I will stay) ἢ καὶ παραχειμάσω (I will spend the winter), ἵνα ὑμεῖς με προπέμψητε (may send on the way) οὗ ἐὰνa πορεύωμαι (I should go). 7οὐ θέλω γὰρ ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν (to see), ἐλπίζω γὰρ χρόνον τινὰ ἐπιμεῖναι (to spend) πρὸς ὑμᾶς ἐὰν ὁ κύριος ἐπιτρέψῃ (permits). 8ἐπιμενῶ (I will remain) δὲ ἐν Ἐφέσῳ ἕως τῆς πεντηκοστῆς· 9θύρα γάρ μοι ἀνέῳγεν (is open) μεγάλη καὶ ἐνεργής, καὶ ἀντικείμενοι (adversaries) πολλοί.
10Ἐὰν δὲ ἔλθῃ (he comes) Τιμόθεος, βλέπετε (see to it!), ἵνα ἀφόβως γένηται (he may be) πρὸς ὑμᾶς· τὸ γὰρ ἔργον κυρίου ἐργάζεται ὡς κἀγώ· 11μή τις οὖν αὐτὸν ἐξουθενήσῃ (despise). προπέμψατε (send on the way!) δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ (he may come) πρός με· ἐκδέχομαι γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν.
19Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατ᾿ οἶκον αὐτῶν ἐκκλησίᾳ. 20ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. Ἀσπάσασθε (greet!) ἀλλήλους ἐν φιλήματι ἁγίῳ.
21Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. 22εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω (let him be) ἀνάθεμα. Μαράνα θά. 23ἡ χάρις τοῦ κυρίου Ἰησοῦ μεθ᾿ ὑμῶν. 24ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν Χριστῷ Ἰησοῦ.
a οὗ ἐάν, “wherever”
14.19. Vocabulary for Chapter 14
| Part of Speech | Definition | Possible Glosses | Frequency | |
| Word | NT | LXX | ||
| Crasis Form | ||||
| κἀγώ | A crasis form of καί + ἐγώ (κἀμοί, dat.; κἀμέ, acc.); a personal affirmation adding to or confirming a previous statement | and I, but I; I also; I in particular | 84 | 94 |
| Verbs | ||||
| καλέω | To express something aloud; to request the presence or response of someone (“invite,” social or soteric); to call authoritatively (“summon”); to assign a name | I call, say; I invite; I summon, call; I name | 148 | 512 |
| διδάσκω | To provide instruction in a formal or informal setting; to tell someone what to do | I teach, instruct; I tell (what to do) | 97 | 107 |
| πίπτω | To move downward from a higher to a lower level, typically rapidly and freely without control; to drop deliberately to the ground as a sign of humility before a high-ranking person or before God; metaphorically, to experience destruction or ruin, either physically or morally | I fall (down); I am destroyed | 90 | 424 |
| πέμπω | To cause someone or something to depart for a particular purpose | I send | 79 | 22 |
| ὑπάγω | To proceed from a position, be on the move in a particular direction; to leave someone’s presence | I go; I depart, go away, leave | 79 | 2 |
| ἀνοίγω | To move or change something from a shut or closed position to enable access or function | I open | 77 | 182 |
| βαπτίζω | To dip, plunge, or immerse in water or another liquid, to drown [see LSJ and M-M]; in the LXX, to dip in water, to wash; in the NT it designates one of several actions, including a Jewish cleansing ritual using water, John’s ceremony for confession of sin in the Jordan River, a similar ceremony authorized by Jesus, the Christian water ceremony of confession of faith,a a metaphorical reference to a work involving the Spirit uniting people with Christ and his Body at conversion, and various other metaphorical uses | I dip, immerse, baptize | 77 | 4 |
| ἄγω | To direct the movement of an object from one position to another; metaphorically, to direct the intellectual or moral life of another | I lead, bring | 67 | 274 |
| ἀπολύω | To set free from a condition or obligation (legal or medical, etc.); to cause to depart from a place; to terminate a marriage | I release, set free, deliver; I dismiss, send away; I divorce | 66 | 27 |
| δοξάζω | To enhance or exalt the esteem or reputation of another by word or action; to attribute high status to someone | I glorify, praise, honor | 61 | 143 |
| θεραπεύω | Generally, to offer helpful service; specifically, to care for or treat medically, thus to cause someone to recover health | I heal, restore; I help out, serve | 43 | 24 |
| πάσχω | Generally to experience something, whether positive or negative, but in the NT almost always negative; to undergo a painful experience, to be subject to difficult circumstances; also in the LXX, to grieve over | I suffer, endure/undergo (something) | 42 | 19 |
| ἐνδύω | To provide covering, to put clothing on someone (act.); to clothe oneself, put on, wear (mid.) | I dress, clothe (act.); I put on, wear (mid.) | 27 | 118 |
| ὀμνύω | To take an oath affirming the truthfulness of what one says | I swear, take an oath | 26 | 188 |
a Christians differ as to the mode of the confessional ceremony; some think the unmarked meaning is to be preserved (i.e., baptism by immersion); others allow other modes (pouring, sprinkling), so they transliterate the word as “I baptize.”
14.20. Key Things to Know for Chapter 14
The present active indicative forms should be familiar already; if you have not learned them cold, do so before you go further.
Learn the formula for present middle indicative verbs.
You need to learn the new set of endings, the C endings, which are used for the present middle indicative tense-form.
How do present middle indicative verbs differ in meaning from present active indicative verbs?
What happens when a connecting vowel is added to a verb stem that ends with an epsilon or omicron?