33
μι VERBS: PART 2
NON-INDICATIVE FORMS
33.1. In the previous chapter we learned the indicative forms of the μι verbs. Now we will study the non-indicative forms: subjunctives, imperatives, participles, and infinitives. You already understand how these forms function; all we need to do is see what they look like in the μι conjugation. You do not need to memorize these long lists of forms. They are simply for reference so that you can see what they look like in comparison to the ω forms that you already know. The majority of these non-indicative forms are easily identifiable so long as you remember the distinctive features noted at the beginning of the previous chapter, especially their stems. These forms are limited almost entirely to present and aorist. Many of the forms shown do not occur in the NT or LXX, but they do in other Koine literature; they also show up in some of the compound forms in the NT and LXX. Even if your primary interest is in reading the NT or LXX, seeing the full set of forms is helpful so that you can see the pattern of endings used and identify other μι verbs that may occur in these forms.
33.2. The subjunctive forms of the μι verbs use the regular A and C set of ω verb endings—even for aorist subjunctives. They do not use secondary endings (there is no augment) or the different set of A endings used in the present active indicative μι verbs. In the ω verb system, you learned to identify subjunctives by the lengthened connecting vowel. But in the present and second aorist forms of the μι verbs (which are more common than the first aorist in the NT and the only form used in the LXX) it is the stem vowel that lengthens, since there is no connecting vowel.[1] For example, in δίδωμι the stem is δο-, which lengthens to δω- throughout the subjunctive. Likewise θε- lengthens to θη- or θω-, and στα- lengthens to στη- or στω-.
Active Subjunctive Forms of δίδωμι
| Present | First Aorist | Second Aorist | |
| 1S | διδῶ | δώσω | δῶ |
| 2S | διδῷς | δώσῃς | δῷς |
| 3S | διδῷ | δώσῃ | δῷa |
| 1P | διδῶμεν | δώσωμεν | δῶμεν |
| 2P | διδῶτε | δώσητε | δῶτε |
| 3P | διδῶσι(ν) | δώσωσι(ν) | δῶσι(ν) |
a There are two alternate third singular forms of the aorist active subjunctive of δίδωμι: δοῖ and δώῃ.
Many of the forms in the chart above do not occur in the NT or the LXX, though they may occur in compound forms or in other Koine texts. There is one example of the present active subjunctive of δίδωμι in the NT and one in the LXX (διδῶ in Rev. 3:9; διδῶσιν in 1 Esd. 8:19) and one instance of ἵστημι (ἱστῶσιν in 1 Macc 8:1). There are no examples of the present active subjunctive of τίθημι. Only three middle subjunctives occur, all aorist forms of τίθημι and all in the LXX. See appendix A for tables showing the full set of subjunctive forms of ἵστημι and τίθημι.
| Mark 7:9, ἔλεγεν αὐτοῖς, Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν στήσητε. | He said to them, “You nicely lay aside the commandment of God in order that you may establish your tradition.” |
| John 15:13, μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ. | Greater love than this no one has, that someone would lay down their life for their friends. |
| Eph. 1:17, ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ. | In order that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation in the knowledge of him. |
| Gen. 38:17, ὁ δὲ εἶπεν, Ἐγώ σοι ἀποστελῶ ἔριφον αἰγῶν ἐκ τῶν προβάτων. ἡ δὲ εἶπεν, Ἐὰν δῷς ἀρραβῶνα ἕως τοῦ ἀποστεῖλαίa σε. | So he said, “I will send you a kid goat from the flocks.” But she said, “If you give a pledge until you send [it].” |
a Did you recognize the aorist infinitive of the liquid verb ἀποστέλλω? |
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| Num. 35:12, οὐ μὴ ἀποθάνῃ ὁ φονεύων, ἕως ἂν στῇ ἔναντι τῆς συναγωγῆς εἰς κρίσιν. | The murderer will not die until he stands before the congregation for judgment. |
| 4 Kgdms. (2 Kings) 4:10, ποιήσωμεν δὴ αὐτῷ ὑπερῷον τόπον μικρὸν καὶ θῶμεν αὐτῷ ἐκεῖ κλίνην καὶ τράπεζαν καὶ δίφρον καὶ λυχνίαν. | Now let us make for him an upstairs room, a small place, and let us place there for him a bed and a table and a seat and a lampstand. |
| John 17:2, καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσῃ αὐτοῖς ζωὴν αἰώνιον. | |
| Rev. 19:7, χαίρωμεν καὶ ἀγαλλιῶμεν καὶ δώσωμεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν. | |
| 1 Cor. 15:25, δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. | |
| Heb. 10:9, τότε εἴρηκεν, Ἰδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ. | |
| 3 Kgdms. (1 Kings) 15:4, ὅτι διὰ Δαυὶδ ἔδωκεν αὐτῷ κύριος κατάλειμμα, ἵνα στήσῃ τέκνα αὐτοῦ μετ᾿ αὐτὸν καὶ στήσῃ τὴν Ἰερουσαλήμ. | |
| 2 Chron. 1:7, ἐν τῇ νυκτὶ ἐκείνῃ ὤφθη ὁ θεὸς τῷ Σαλωμὼν καὶ εἶπεν αὐτῷ, Αἴτησαι τί σοι δῶ. | |
| Ps. 109:1 (110:1 Eng.), Εἶπεν ὁ κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. | |
33.5. The μι verb imperatives are as follows. They are nearly identical to the ω conjugation except for the second singular forms. These do not occur often in the NT, though they are much more frequent in the LXX. The second singular form δός is the most common form in both testaments.
Present Active Imperative of μι Verbs
| δίδωμι | ἵστημι | τίθημι | |
| 2S | δίδου | ἵστη | τίθει |
| 3S | διδότω | ἱστάτω | τιθέτω |
| 2P | δίδοτε | ἵστατε | τίθετε |
| 3P | διδότωσαν | ἱστάτωσαν | τιθέτωσαν |
Aorist Active Imperative of μι Verbs
| δίδωμι | ἵστημι | τίθημι | |
| 2S | δός | στῆθι or στῆσον | θές |
| 3S | δότω | στήτω | θέτω |
| 2P | δότε | στῆτε or στήσατε | θέτε |
| 3P | δότωσαν | στήτωσαν | θέτωσαν |
See appendix A for middle imperative forms; there are none of δίδωμι or ἵστημι and only a few of τίθημι in the LXX (none in the NT).
| Matt. 6:11, τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. | Give us today our daily bread. |
| Matt. 14:16, ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Οὐ χρείαν ἔχουσιν ἀπελθεῖν, δότε αὐτοῖς ὑμεῖς φαγεῖν. | So Jesus said to them, “They do not need to depart; you give them [something] to eat.” |
| Exod. 8:16, Εἶπεν δὲ κύριος πρὸς Μωϋσῆν, Ὄρθρισον τὸ πρωὶ καὶ στῆθι ἐναντίον Φαραώ. | Now the Lord said to Moses, “Get up early in the morning, and stand before Pharaoh.” |
| Num. 21:8, εἶπεν κύριος πρὸς Μωϋσῆν, Ποίησον σεαυτῷ ὄφιν καὶ θὲς αὐτὸν ἐπὶ σημείου, καὶ ἔσται ἐὰν δάκῃa ὄφις ἄνθρωπον, πᾶς ὁ δεδηγμένος ἰδὼν αὐτὸν ζήσεται. | The Lord said to Moses, “Make for yourself a snake, and place it for a sign, and it will be if a snake bites a person, everyone who is bitten, seeing it will live. |
a δάκνω, “I bite” |
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| 1 Pet. 5:12, ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ εἰς ἣν στῆτε. | |
| Rev. 14:7, Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων. | |
| Judg. 6:20, εἶπεν πρὸς αὐτὸν ὁ ἄγγελος κυρίου, Λαβὲ τὰ κρέα καὶ τοὺς ἄρτους τοὺς ἀζύμους καὶ θὲς πρὸς τὴν πέτραν ἐκείνην καὶ τὸν ζωμὸν (broth) ἔκχεον· καὶ ἐποίησεν οὕτως. | |
| 3 Kgdms. (1 Kings) 18:23, δότωσαν ἡμῖν δύο βόας,a καὶ ἐκλεξάσθωσαν ἑαυτοῖς τὸν ἕνα καὶ μελισάτωσανb καὶ ἐπιθέτωσανc ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέτωσαν,c καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον καὶ πῦρ οὐ μὴ ἐπιθῶ. | |
a βοῦς, βοός, ὁ or ἡ (accusative plural, βόας), “head of cattle, cow; cattle (plural)”; masculine forms may be “bull” or “ox” if the context justifies it. b μελίζω, “I cut in pieces” c This is a compound form of one of the common μι verbs. |
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This verse provides a good review of imperatives. It includes both ω and μι verb imperatives. There is also another μι verb in the indicative mood.
33.8. The only optative μι verbs that occur in the NT are δῴη (4×), 3rd sg. aor. act. opt. ► δίδωμι, “I give”; ὀναίμην (1×), 1st sg. aor. mid. opt. ► ὀνίνημι, “I benefit”; and εἴη (12×), 3rd sg. pres. act. opt. ► εἰμί, “I am.”
In the LXX the only optative forms of common μι verbs that occur more than once are δῴη (29×), 3rd sg. aor. act. opt. ► δίδωμι, “I give”; and προσθείη (16×), 3rd sg. aor. act. opt. ► προστίθημι, “I add.”
| 2 Thess. 3:16, Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμῶν. | Now may the Lord of peace himself grant to you peace at all times in every way. The Lord [be] with all of you. |
| Gen. 27:28, δῴη σοι ὁ θεὸς ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ καὶ ἀπὸ τῆς πιότητος τῆς γῆς καὶ πλῆθος σίτου καὶ οἴνου. | May God give you of the dew of heaven and of the fatness of the earth and an abundance of grain and wine. |
| Deut. 1:11, κύριος ὁ θεὸς τῶν πατέρων ὑμῶν προσθείη ὑμῖν χιλιοπλασίωςa καὶ εὐλογήσαι ὑμᾶς, καθότι ἐλάλησεν ὑμῖν. | May the Lord, the God of your ancestors, add to you a thousand times over and bless you, as he said to you. |
a χιλιοπλασίως, “a thousandfold more, a thousand times over” |
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33.10. The following forms of the μι verb infinitives occur in the NT and LXX. The infinitive ending -ναι is used where you would have found -ειν in the ω forms. (You should remember seeing this -ναι ending as the aorist passive infinitive ending in the ω conjugation; it is used much more extensively in the μι verbs.) The form δοῦναι is the most common in both Testaments.
Active Infinitive of μι Verbs
| δίδωμι | ἵστημι | τίθημι | |
| Present | διδόναι | ἱστάναι | τιθέναι |
| First Aorist | — | στῆσαι | — |
| Second Aorist | δοῦναι | στῆναι | θεῖναι |
| Perfect | — | ἑστάναι or ἑστηκέναι/ἑστακέναι | — |
| Future | δώσειν | στήσειν | θήσειν |
| Matt. 7:11, εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. | Therefore if you, being evil, know [how] to give good gifts to your children, how much more rather your Father in heaven will give good [gifts] to those who ask him. |
| Mark 10:45, γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. | For the Son of Man did not come to be served but to serve and to give his life a ransom for many. |
| Rev. 17:17, ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ καὶ ποιῆσαι μίαν γνώμην καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. | For God placed in their hearts to accomplish his purpose and to make one purpose [i.e., by making a joint decision] and to give their royal power to the beast until the words of God are fulfilled. |
| 1 Kgdms. (1 Sam.) 22:13, εἶπεν αὐτῷ Σαούλ, Ἵνα τί συνέθουa κατ᾿ ἐμοῦ, σὺ καὶ ὁ υἱὸς Ἰεσσαί, δοῦναί σε αὐτῷ ἄρτον καὶ ῥομφαίαν καὶ ἐρωτᾶνb αὐτῷ διὰ τοῦ θεοῦ θέσθαι αὐτὸν ἐπ᾿ ἐμὲ εἰς ἐχθρὸν ὡς ἡ ἡμέρα αὕτη; | Saul said to him, “Why have you conspired against me, you and the son of Jesse, that you gave him bread and a sword and asked for him through God to set him against me as an enemy as [he is] this day?” |
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a συνέθου, 2nd sg. aor. mid. ind. ► συντίθημι, “I put together, to agree, to conspire” b ἐρωτᾶν, pres. act. inf. ► ἐρωτάω, “I ask” (a tricky alpha contract) |
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| Rev. 6:17, ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν, καὶ τίς δύναται σταθῆναι; | |
| John 10:18, οὐδεὶς αἴρει αὐτὴνa ἀπ᾿ ἐμοῦ, ἀλλ᾿ ἐγὼ τίθημι αὐτὴν ἀπ᾿ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. | |
a αὐτήν refers to τὴν ψυχήν μου (“my life”) in v. 17. |
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| John 6:52, Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες, Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα αὐτοῦ φαγεῖν; | |
| Rom. 14:13, Μηκέτι οὖν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον. | |
| 1 Cor. 10:12, ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ. | |
| Acts 20:35, πάντα ὑπέδειξα ὑμῖν ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου Ἰησοῦ ὅτι αὐτὸς εἶπεν, Μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν. | |
| Mal. 2:2, ἐὰν μὴ ἀκούσητε, καὶ ἐὰν μὴ θῆσθεa εἰς τὴν καρδίαν ὑμῶν τοῦ δοῦναι δόξαν τῷ ὀνόματί μου, λέγει κύριος παντοκράτωρ, καὶ ἐξαποστελῶ ἐφ᾿ ὑμᾶς τὴν κατάραν καὶ ἐπικαταράσομαιb τὴν εὐλογίαν ὑμῶν. | |
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a Do you recognize this μι verb? It is a form you saw earlier in this chapter. b ἐπικαταράομαι, “I curse, bring curses, call down curses upon” |
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33.13. A nearly full set of μι verb participle forms is given in appendix A. There are relatively few of these that occur in the NT. The entire chart is given in each case so that you can see the pattern of endings that are being used. There are no present active participles of ἵστημι in the NT and only one in the LXX (ἱστῶν, pres. act. ptc. masc. sg. nom.), so that chart is omitted.
Present Participles
The μι verb present participle is regular in its formation, with the usual participle markers (ντ and ουσ) and case endings.
Present Active Participle of δίδωμι
| Masc. | Fem. | Neut. | |
| NS | διδούς | διδοῦσα | διδόν |
| GS | διδόντος | διδούσης | διδόντος |
| DS | διδόντι | διδούσῃ | διδόντι |
| AS | διδόντα | διδοῦσαν | διδόν |
| NP | διδόντες | διδοῦσαι | διδόντα |
| GP | διδόντων | διδουσῶν | διδόντων |
| DP | διδοῦσι(ν) | διδούσαις | διδοῦσι(ν) |
| AP | διδόντας | διδούσας | διδόντα |
In the nominative singular and dative plural forms, the ντ participle marker has dropped out due to the sigma in the ending. As a result the stem vowel undergoes ablaut; thus the nominative masculine singular is διδούς instead of διδόντς.
| John 6:33, ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ. | For the bread of God is the one who came down out of heaven and who gives life to the world. |
| 3 Kgdms. (1 Kings) 5:24, ἦν Χιρὰμ διδοὺς τῷ Σαλωμὼν κέδρους καὶ πᾶν θέλημα αὐτοῦ. | Hiram was giving Solomon cedars [i.e., cedar logs] and all his desires. |
| 2 Clem. 9.7, ὡς ἔχομεν καιρὸν τοῦ ἰαθῆναι, ἐπιδῶμεν ἑαυτοὺς τῷ θεραπεύοντι θεῷ, ἀντιμισθίαν αὐτῷ διδόντες. | As we have time to be healed, let us surrender ourselves to God, who heals, giving what is due to him. |
| 1 Cor. 15:57, τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. | |
| James 1:5, Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος καὶ δοθήσεται αὐτῷ. | |
| Isa. 43:16, οὕτως λέγει κύριος ὁ διδοὺς ὁδὸν ἐν θαλάσσῃ καὶ ἐν ὕδατι ἰσχυρῷ τρίβον. | |
| Did. 1.5, παντὶ τῷ αἰτοῦντί σε δίδου, καὶ μὴ ἀπαίτει· πᾶσι γὰρ θέλει δίδοσθαι ὁ πατὴρ ἐκ τῶν ἰδίων χαρισμάτων. μακάριος ὁ διδοὺς κατὰ τὴν ἐντολήν, ἀθῷος γάρ ἐστιν. | |
Aorist Participles
33.16. The aorist participles are identical to the present forms except that iota reduplication is not used. Notice that there is no form marker used as in the ω verbs (which had σα before the participle marker); the omission of the iota reduplication is sufficient to identify these as non-present participles—and since the aorist is the only other non-reduplicated choice in the participle, it therefore marks them as aorist. Thus διδόντες is present, but δόντες is aorist.
Aorist Active Participle of δίδωμι
| Masc. | Fem. | Neut. | |
| NS | δούς | δοῦσα | δόν |
| GS | δόντος | δούσης | δόντος |
| DS | δόντι | δούσῃ | δόντι |
| AS | δόντα | δοῦσαν | δόν |
| NP | δόντες | δοῦσαι | δόντα |
| GP | δόντων | δουσῶν | δόντων |
| DP | δοῦσι(ν) | δούσαις | δοῦσι(ν) |
| AP | δόντας | δούσας | δόντα |
Aorist Passive Participle of δίδωμι
| Masc. | Fem. | Neut. | |
| NS | δοθείς | δοθεῖσα | δοθέν |
| GS | δοθέντος | δοθείσης | δοθέντος |
| DS | δοθέντι | δοθείσῃ | δοθέντι |
| AS | δοθέντα | δοθεῖσαν | δοθέν |
| NP | δοθέντες | δοθεῖσαι | δοθέντα |
| GP | δοθέντων | δοθεισῶν | δοθέντων |
| DP | δοθεῖσιν | δοθείσαις | δοθεῖσιν |
| AP | δοθέντας | δοθείσας | δοθέντα |
Many of the forms shown above do not occur in the NT or the LXX. There are no aorist middle participles in either corpus, but they are readily recognizable if you should encounter them in other Koine texts, since they are very regular (e.g., δόμενος, aor. mid. ptc. masc. sg. nom. ► δίδωμι).
The aorist active participle of ἵστημι is a second aorist form in which the stem στα- has the participle marker ντ and case endings appended; for example, the masculine singular genitive form would be στάντος (there are only four such aorist forms in the NT).[2] There is also an even rarer first aorist active participle form that uses the aorist form marker σα, which causes the stem vowel to lengthen (στη-); for example, the masculine plural nominative form is στήσαντες. For the aorist passive participle of ἵστημι, replace the stem δο- as shown above in the aorist passive participle of δίδωμι with στα-. See appendix A for a complete set of these forms.
For the aorist active participle of τίθημι, replace the stem δο- as shown above with θε-. There are no aorist passive forms of τίθημι in the NT or LXX, though they do occur in other Koine texts (e.g., the Pseudepigrapha, Josephus, Philo, and the Apostolic Fathers). The stem τε- is used (instead of the usual θε-) in the aorist passive participle: τεθείς, τεθέντος, and so on. There are very few of these forms in either the NT or the LXX.
33.17. Examples of Aorist Active Participles of δίδωμι
| Luke 20:2, τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην; | Who is the one who gives you this authority? |
| Acts 9:41, δοὺς δὲ αὐτῇ χεῖρα ἀνέστησεν αὐτήν. | So giving her a hand, he lifted her. |
| 2 Cor. 5:18, τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς. | But all things are from God, who reconciled us to himself through Christ and who gives to us the ministry of reconciliation. |
| 1 Macc. 11:10, μεταμεμέλημαι γὰρ δοὺς αὐτῷ τὴν θυγατέρα μου, ἐζήτησεν γὰρ ἀποκτεῖναί με. | For I have changed my mind [about] giving him my daughter, for he sought to kill me. |
| Gal. 1:3–4, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. | |
| Mark 6:2, καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ, καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες, Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; | |
| Jer. 38:36 (31:35 Eng.), οὕτως εἶπεν κύριος ὁ δοὺς τὸν ἥλιον εἰς φῶς τῆς ἡμέρας, σελήνην καὶ ἀστέρας εἰς φῶς τῆς νυκτός. | |
33.19. Examples of Aorist Active Participles of ἵστημι
| Matt. 20:32, στὰς ὁ Ἰησοῦς ἐφώνησεν αὐτοὺς καὶ εἶπεν, Τί θέλετε ποιήσω ὑμῖν; | Standing up, Jesus called them and said, “What do you wish that I should do for you?” |
| Luke 7:38, στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ. | While standing behind [him] by his feet weeping, she began to wet his feet with tears. |
| Acts 4:7, στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο, Ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς; | Having stood them in the midst, they inquired, “By what power or what name did you do this?” |
| Isa. 40:22, ὁ κατέχων τὸν γῦρονa τῆς γῆς, καὶ οἱ ἐνοικοῦντες ἐν αὐτῇ ὡς ἀκρίδες, ὁ στήσας ὡς καμάρανb τὸν οὐρανὸν καὶ διατείναςc ὡς σκηνὴν κατοικεῖν. | [He is] the one who stretches out the circle of the earth—and those who live in it [are] like grasshoppers—the one who set the sky as a vault and who stretched [it] out as a tent to live in. |
|
a γῦρος, ου, τό, “ring, circle” b καμάρα, ας, ἡ, “arch, vault” c διατείνω, “I extend, stretch out” |
|
| Luke 18:11, ὁ Φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα προσηύχετο, Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων. | |
| Acts 5:20, Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. | |
| Jdt. 13:4, στᾶσα Ἰουδὶθ παρὰ τὴν κλίνην αὐτοῦ εἶπεν ἐν τῇ καρδίᾳ αὐτῆς, Κύριε ὁ θεὸς πάσης δυνάμεως, ἐπίβλεψον ἐν τῇ ὥρᾳ ταύτῃ ἐπὶ τὰ ἔργα τῶν χειρῶν μου εἰς ὕψωμα Ἰερουσαλήμ. | |
33.21. Examples of Aorist Active Participles of τίθημι
| Acts 20:36, ταῦτα εἰπὼν θεὶς τὰ γόναταa αὐτοῦ σὺν πᾶσιν αὐτοῖς προσηύξατο. | After saying these things, kneeling with all of them, he prayed.b |
|
a θεὶς τὰ γόνατα: very formally and ignoring the idiom, this says, “to place the knees,” but it means simply “kneeling.” b This could also be understood to say “kneeling, he prayed with all of them.” It depends on whether the prepositional phrase modifies the participle or the main verb. |
|
| Job 21:5, εἰσβλέψαντες εἰς ἐμὲ θαυμάσατε χεῖρα θέντες ἐπὶ σιαγόνι. | Having looked at me, be amazed, having placed [your] hand on [your] cheek.a |
a In English idiom we would say, “put/clap your hand over your mouth,” as a matter not of etiquette but of shock. |
|
| Acts 21:5–6, θέντες τὰ γόναταa ἐπὶ τὸν αἰγιαλὸν προσευξάμενοι ἀπησπασάμεθα ἀλλήλους καὶ ἀνέβημεν εἰς τὸ πλοῖον. | |
a θέντες τὰ γόνατα: see the example for Acts 20:36 above and the note there. |
|
| Isa. 63:11, ποῦ ἐστιν ὁ θεὶς ἐν αὐτοῖς τὸ πνεῦμα τὸ ἅγιον; |
Perfect Participles
33.23. Of the μι verbs, only ἵστημι has many perfect participles, which are normally found with second perfect (κ-less) forms, though some first perfect participles also occur.
Stative (Perfect) Active Participles
Perfect Active Participle of ἵστημι
| First Perfect | Second Perfect | ||||
| Masc. | Neut. | Masc. | Fem. | Neut. | |
| NS | ἑστηκώς | ἑστηκός | ἑστώς | ἑστῶσα | ἑστός |
| GS | ἑστηκότος | ἑστηκότος | ἑστῶτος | ἑστώσης | ἑστῶτος |
| DS | ἑστηκότι | ἑστηκότι | ἑστῶτι | ἑστώσῃ | ἑστῶτι |
| AS | ἑστηκότα | ἑστηκός | ἑστῶτα | ἑστῶσαν | ἑστός |
| NP | ἑστηκότες | ἑστηκότα | ἑστῶτες | ἑστῶσαι | ἑστῶτα |
| GP | ἑστηκότων | ἑστηκότων | ἑστώτων | ἑστωσῶν | ἑστώτων |
| DP | ἑστηκόσιν | ἑστηκόσιν | ἑστῶσι(ν) | ἑστώσαις | ἑστῶσι(ν) |
| AP | ἑστηκότας | ἑστηκότα | ἑστῶτας | ἑστώσας | ἑστῶτα |
Notice that perfect participles use regular epsilon reduplication. As in the perfect indicative, ἵστημι reduplicates with a rough breathing mark over an epsilon. There are only a few perfect active participle forms of the other μι verbs in the NT and LXX; these forms are not shown in the table above. There is one first perfect feminine participle: ἑστηκυῖα, pf. act. ptc. fem. sg. nom. For δίδωμι, the pf. act. ptc. masc. pl. nom. form δεδωκότες and the pf. act. ptc. masc. pl. acc. form δεδωκότας occur. The only participle form of τίθημι is τεθεικώς, pf. act. ptc. masc. sg. nom.
Stative (Perfect) Middle (or Passive) Participles
33.24. The perfect middle (or passive) participles are easy to identify, though they are scarce in both the NT and LXX; the pattern is very regular: reduplication + stem + middle participle marker μεν + case ending, thus, δε + δο + μέν + ος. Second-declension endings are used for the masculine and neuter, first-declension for feminine. In the NT there are only two such forms of δίδωμι: δεδομένον (4×), pf. pass. ptc. neut. sg. nom., and δεδομένην (1×), pf. pass. ptc. fem. sg. acc. The variety in the LXX is slightly greater, but there are still only fifteen instances. For τίθημι there is only one such form in the NT (τεθειμένος, pf. pass. ptc. masc. sg. nom.), and there are none in the LXX. Likewise, there is only one form of ἵστημι in the LXX (none in the NT): ἑσταμένους, pf. mid. ptc. masc. pl. acc.
33.25. Examples of Perfect Participles of ἵστημι
| John 3:29, ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. | The one who has the bride is the bridegroom; the friend of the bridegroom who stands and listens for him rejoices with joy [when he hears] the bridegroom’s voice. Therefore this, my joy, is complete. |
| Mark 11:5, τινὲς τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς, Τί ποιεῖτε λύοντες τὸν πῶλον; | Some of those standing there said to them, “What are you doing, untying the colt?” |
| Rev. 7:1, Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς. | After this I saw four angels standing at the four corners of the earth. |
| Josh. 5:13, Καὶ ἐγένετο ὡς ἦν Ἰησοῦς ἐν Ἰεριχώ, καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς εἶδεν ἄνθρωπον ἑστηκότα ἐναντίον αὐτοῦ, καὶ ἡ ῥομφαία ἐσπασμένη ἐν τῇ χειρὶ αὐτοῦ. καὶ προσελθὼν Ἰησοῦς εἶπεν αὐτῷ, Ἡμέτερος εἶ ἢ τῶν ὑπεναντίων; | Now it happened as Joshua was at Jericho, that looking up with his eyes, he saw a man standing before him and a drawn sword in his hand. Approaching, Joshua said to him, “Are you ours or of those who oppose [us]?” |
| Rev. 7:9, Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου. | |
| Rev. 10:5, Καὶ ὁ ἄγγελος, ὃν εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς, ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανόν. | |
| Luke 5:1, αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ. | |
| Gen. 18:22, ἀποστρέψαντες ἐκεῖθεν οἱ ἄνδρες ἦλθον εἰς Σόδομα, Ἀβραὰμ δὲ ἦν ἑστηκὼς ἐναντίον κυρίου. | |
| 1 Chron. 21:15, ἀπέστειλεν ὁ θεὸς ἄγγελον εἰς Ἰερουσαλὴμ τοῦ ἐξολεθρεῦσαι αὐτήν. καὶ ὡς ἐξωλέθρευσεν, εἶδεν κύριος καὶ μετεμελήθη ἐπὶ τῇ κακίᾳ καὶ εἶπεν τῷ ἀγγέλῳ τῷ ἐξολεθρεύοντι, Ἱκανούσθω σοι, ἄνες τὴν χεῖρά σου· καὶ ὁ ἄγγελος κυρίου ἑστὼς ἐν τῷ ἅλῳ Ὀρνὰ τοῦ Ἰεβουσαίου. | |
Reading Passage: Letter of Jeremiah 1–3, 23–39
33.27. For the final reading passage, you will explore an unfamiliar passage. The choice is deliberate. Not only does it contain numerous μι verbs (many of which are non-indicative forms), but the passage comes from the Apocrypha. It is not likely that you have memorized this passage, and many may not even be familiar with it in English. That makes it an ideal passage with which to determine whether you have learned Greek after completing your study of this textbook, or whether you just have a really good memory of familiar English verses. The passage is not difficult, and notes have been provided where needed, especially for words that do not occur in the NT. There is also an English translation appended so that you can check your work.
The Letter (or Epistle) of Jeremiah, sometimes known as Baruch 6, is a pseudepigraphal work that was probably composed originally in Hebrew, perhaps during the early years of the Babylonian captivity. Our only copies are in Greek, but there is evidence that it is a translation.
A Polemic against Idolatry
Ἀντίγραφονa ἐπιστολῆς, ἧς ἀπέστειλεν Ἰερεμίας πρὸς τοὺς ἀχθησομένουςb αἰχμαλώτους εἰς Βαβυλῶνα ὑπὸ τοῦ βασιλέως τῶν Βαβυλωνίων ἀναγγεῖλαιc αὐτοῖς καθότι ἐπετάγη αὐτῷ ὑπὸ τοῦ θεοῦ.
1Διὰ τὰς ἁμαρτίας, ἃς ἡμαρτήκατε ἐναντίον τοῦ θεοῦ, ἀχθήσεσθεb εἰς Βαβυλῶνα αἰχμάλωτοι ὑπὸ Ναβουχοδονοσὸρ βασιλέως τῶν Βαβυλωνίων. 2εἰσελθόντες οὖν εἰς Βαβυλῶνα ἔσεσθε ἐκεῖ ἔτη πλείονα καὶ χρόνον μακρὸν ἕως γενεῶν ἑπτά, μετὰ τοῦτο δὲ ἐξάξω ὑμᾶς ἐκεῖθεν μετ᾿ εἰρήνης. 3νυνὶ δὲ ὄψεσθε ἐν Βαβυλῶνι θεοὺς ἀργυροῦς καὶ χρυσοῦς καὶ ξυλίνους ἐπ᾿ ὤμοις αἰρομένους δεικνύνταςd φόβον τοῖς ἔθνεσιν.
23Τὸ γὰρ χρυσίον, ὃ περίκεινταιe εἰς κάλλος,f ἐὰν μή τις ἐκμάξῃ τὸν ἰόν, οὐ μὴ στίλψωσιν·g οὐδὲ γάρ, ὅτε ἐχωνεύοντο,h ᾐσθάνοντο. 24ἐκ πάσης τιμῆς ἠγορασμένα ἐστίν, ἐν οἷς οὐκ ἔστιν πνεῦμα. 25ἄνευ ποδῶν ἐπ᾿ ὤμοις φέρονται ἐνδεικνύμενοι τὴν ἑαυτῶν ἀτιμίαν τοῖς ἀνθρώποις, αἰσχύνονταί τε καὶ οἱ θεραπεύοντεςi αὐτὰ διὰ τό,j μήποτε ἐπὶ τὴν γῆν πέσῃ, δι᾿ αὐτῶν ἀνίστασθαι·j 26μήτε ἐάν τις αὐτὸ ὀρθὸν στήσῃ, δι᾿ ἑαυτοῦ κινηθήσεται, μήτε ἐὰν κλιθῇ, οὐ μὴ ὀρθωθῇ,k ἀλλ᾿ ὥσπερ νεκροῖς τὰ δῶρα αὐτοῖς παρατίθεται.l 27τὰς δὲ θυσίας αὐτῶν ἀποδόμενοι οἱ ἱερεῖς αὐτῶν καταχρῶνται·m ὡσαύτως δὲ καὶ αἱ γυναῖκες αὐτῶν ἀπ᾿ αὐτῶν ταριχεύουσαιn οὔτεo πτωχῷ οὔτε ἀδυνάτῳ μεταδιδόασιν· τῶν θυσιῶν αὐτῶν ἀποκαθημένη καὶ λεχὼp ἅπτονται. 28γνόντες οὖν ἀπὸ τούτων ὅτι οὔκ εἰσιν θεοί, μὴ φοβηθῆτε αὐτούς.
29Πόθεν γὰρ κληθείησανq θεοί; ὅτι γυναῖκες παρατιθέασιν θεοῖς ἀργυροῖς καὶ χρυσοῖς καὶ ξυλίνοις· 30καὶ ἐν τοῖς οἴκοις αὐτῶν οἱ ἱερεῖς διφρεύουσινr ἔχοντες τοὺς χιτῶνας διερρωγόταςs καὶ τὰς κεφαλὰς καὶ τοὺς πώγωναςt ἐξυρημένους, ὧν αἱ κεφαλαὶ ἀκάλυπτοίu εἰσιν, 31ὠρύονται δὲ βοῶντες ἐναντίον τῶν θεῶν αὐτῶν ὥσπερ τινὲς ἐν περιδείπνῳv νεκροῦ. 32ἀπὸ τοῦ ἱματισμοῦ αὐτῶνw ἀφελόμενοιx οἱ ἱερεῖς ἐνδύουσιν τὰς γυναῖκας αὐτῶν καὶ τὰ παιδία. 33οὔτε ἐὰν κακὸν πάθωσιν ὑπό τινος οὔτε ἐὰν ἀγαθόν, δυνήσονται ἀνταποδοῦναι· οὔτε καταστῆσαι βασιλέα δύνανται οὔτε ἀφελέσθαι. 34ὡσαύτως οὔτε πλοῦτον οὔτε χαλκὸν οὐ μὴ δύνωνται διδόναι· ἐάν τις αὐτοῖς εὐχὴν εὐξάμενος μὴ ἀποδῷ, οὐ μὴ ἐπιζητήσωσιν. 35ἐκ θανάτου ἄνθρωπον οὐ μὴ ῥύσωνται οὔτε ἥττονα ἀπὸ ἰσχυροῦ οὐ μὴ ἐξέλωνται. 36ἄνθρωπον τυφλὸν εἰς ὅρασιν οὐ μὴ περιστήσωσιν,y ἐν ἀνάγκῃ ἄνθρωπον ὄντα οὐ μὴ ἐξέλωνται. 37χήραν οὐ μὴ ἐλεήσωσιν οὔτε ὀρφανὸν εὖ ποιήσουσιν. 38τοῖς ἀπὸ τοῦ ὄρους λίθοις ὡμοιωμένοι εἰσὶνz τὰ ξύλινα καὶ τὰ περίχρυσα καὶ τὰ περιάργυρα,aa οἱ δὲ θεραπεύοντες αὐτὰ καταισχυνθήσονται. 39πῶς οὖν νομιστέονbb ἢ κλητέονcc αὐτοὺς ὑπάρχειν θεούς;
a ἀντίγραφον, ου, τό, “copy (of a book or other writing)”
b ἄγω, square-of-stops form
c This is a liquid verb, not a nominative plural noun.
d This is a μι verb, δείκνυμι, so remember that there is no connecting vowel. (There is also an ω form of this word, δεικνύω.) Here it expresses a causative idea: the pagan gods do not show/manifest fear of/to the Gentiles; rather, they cause the nations to be afraid.
e ὃ περίκεινται, “[with] which they are surrounded” or “which they wear”
f κάλλος, ους, τό, “beauty” (≠ adj. καλός)
g Square-of-stops form, β + σ = ψ
h χωνεύω, “I cast in a mold”
i You are most accustomed to seeing θεραπεύω used in the NT with the meaning “I heal,” but there is a more general use that is relevant here; see your lexicon.
j The syntax is a bit unusual here; the preposition and the infinitive that it governs are separated by an entire clause, but διὰ τό ἀνίστασθαι should be read together as a causal statement.
k ὀρθόω, “I set upright, straighten myself”
l Do you remember why some singular verbs have a plural subject?
m This statement may seem odd at first, but when you figure out that αὐτῶν refers to the idols, it will make better sense. Make sure you correctly identify subject, verb, and object. How is the adverbial participle (ἀποδόμενοι) being used?
n ταριχεύω, “I salt, preserve”
o οὔτε . . . οὔτε introduces two groups: “neither to the poor nor to the helpless.”
p ἀποκαθημένη καὶ λεχώ, “A woman who sits apart and one who has just given birth.” The participle is adjectival, used substantivally (ἀποκάθημαι, “I sit apart”), used in parallel with a noun (λεχώ, οῦς, ἡ, “woman in childbirth”). The plural verb tells us that two different representative women are in view; both are ceremonially unclean, one due to her monthly uncleanness, the other due to the ceremonial uncleanness that comes from giving birth (Lev. 12; 15). The point being made is that they touch (ἅπτονται) the pagan sacrifices with impunity—the supposed god cannot protect his own sacrifices from defilement.
q κληθείησαν, 3rd pl. aor. pass. opt. ► καλέω, “I call”; the aorist stem is κλη-, followed by the aorist passive form marker θε and the optative mood marker ει, which form θει.
r διφρεύω, “I sit”
s διερρωγότας, pf. act. ptc. masc. pl. acc. ► διαρρήγνυμι, “I rend”
t πώγων, ωνος, ὁ, “beard”
u ἀκάλυπτος, ος, ον, “uncovered”
v περίδειπνον, ου, τό, “(funeral) feast”
w The pronoun refers to the pagan idols.
x ἀφελόμενοι ► ἀφαιρέω
y περιίστημι normally means “I stand around,” but here it must mean “I restore.”
z Did you recognize the construction ὡμοιωμένοι εἰσίν? There is an explicit nominative subject as well as a dative that specifies the item to which the comparison (ὁμοιόω) is made.
aa περίχρυσος, ος, ον, “gold-plated”; περιάργυρος, ος, ον, “silver-plated”
bb νομιστέος, -α, -ον, “to be thought, to be supposed”
cc κλητέος, -α, -ον, “to be called, to be said”
Translation
A copy of a letter which Jeremiah sent to those who would be led captive to Babylon by the king of the Babylonians to announce to them as it was commanded to him by God.
1On account of the sins which you sinned before God you will be led to Babylon as captives by Nebuchadnezzar, king of Babylon. 2Therefore when you come to Babylon you will be there many years, even a long time, as long as seven generations, but after this I will bring you out from there with peace. 3But now you will see in Babylon silver, gold, and wooden gods, which cause the Gentiles to fear, carried on shoulders.
23For the gold, which they wear for beauty, unless someone wipes off the corrosion, they will not make it shine, for they were not sentient, [even] when they were cast. 24Those things in which there is no breath are bought at all cost. 25Without feet they are carried on shoulders, showing their disgrace to the people, so even those who serve them are ashamed because it [i.e., the pagan idol] is caused to stand by them [i.e., by the attendants], lest it fall to the ground. 26Not even if someone makes it stand upright will it move by itself, nor if it leans over will it straighten itself up, but gifts are placed before them as [before] the dead. 27But their priests use them by selling their sacrifices. And likewise also their wives preserve some of them [i.e., the sacrifices], [but] they do not share any with the poor or the helpless. A woman who sits apart and one who has just given birth touch their sacrifices. 28Since you know, therefore, from these things that they are not gods, do not fear them.
29For on what basis can they be called gods? [They cannot], because women place [offerings] before silver, gold, and wooden gods! 30And in their houses the priests sit with their tunics torn and their heads and beards shaved, whose heads are uncovered. 31They roar and shout before their gods as some [do] at a funeral feast for the dead. 32Taking from their [i.e., the idols’] clothing, the priests clothe their wives and children. 33Whether they [i.e., the idols] suffer evil from someone or good, they will not be able to repay. They are not able to put a king in charge, nor can they remove [him] [from power]. 34Likewise, they can give neither wealth nor money. If anyone who vows a vow to them does not keep it, they will not demand it. 35They will not deliver a person from death nor rescue a weak person from a strong one. 36They will not restore a blind person to sight; they will not rescue a person who is in anguish. 37They will not show mercy to a widow nor do good to an orphan. 38The things that are wooden and gold- and silver-plated are like the stones from a mountain, and those who serve them will be put to shame. 39So why should they be thought to be or be called gods?
33.28. Vocabulary for Chapter 33
| Part of Speech | Definition | Possible Glosses | Frequency | |
| Word | NT | LXX | ||
| Nouns | ||||
| ἱερεύς, έως, ὁ | A person appointed to perform religious duties, particularly (though not exclusively) to offer sacrifice on behalf of others | priest | 31 | 900 |
| φυλή, ῆς, ἡ | A community of people, either a large group, such as a sociopolitical entity, or more commonly a subgroup with a common ethnic heritage | nation, people; tribe | 31 | 444 |
| θυγάτηρ, τρός, ἡ | A female offspring described in relation to the parents (in the NT only of humans, in the LXX also rarely of animals) | daughter | 28 | 641 |
| θυσία, ας, ἡ | Sacrifice offered to deity as part of a priestly system of worship | sacrifice, offering | 28 | 395 |
| θυσιαστήριον, ου, τό | An object on which a θυσία (“sacrifice”) is placed when it is offered to deity | altar | 23 | 437 |
| ἔλεος, ους, τό | Kindness expressed to someone in need | mercy, compassion, pity | 27 | 338 |
| παῖς, παιδός, ὁ/ἡ | A person of minor status in terms of either family or age (“child”) or social status (“servant”) | child, boy, girl; servant, slave, attendant | 24 | 470 |
| Verbs | ||||
| ἀφίημι | To release from one’s presence; to divorce a spouse; to release from legal or moral obligation, especially from the guilt of sin; to allow to remain behind; to allow someone the freedom to do something | I let go, send away; I divorce; I pardon, forgive; I leave, abandon; I allow, tolerate | 143 | 138 |
| ἀπόλλυμι | (1) Transitive: to cause destruction, put to death; to lose something (act.); (2) intransitive: to experience destruction; to be unavailable; to not be found (mid.) | (1) I ruin, destroy, kill; I lose (act.); (2) I die, perish; I am deprived of; I have gone missing (mid.) | 90 | 378 |
| φημί | To convey one’s thinking through speech or writing; to clarify or explain what one means [In the LXX and NT this word occurs almost entirely as ἔφη (3rd sg. aor. act. ind.) or φησίν (3rd sg. pres. act. ind.).] | I say, affirm; I mean | 66 | 74 |
| σταυρόω | To cause to undergo crucifixion; to execute by fastening to a cross | I crucify | 46 | 2 |
| οἰκοδομέω | To erect a structure, construct a building or other structure; to improve someone’s ability to live more responsibly and effectively (metaphorically) | I build, erect, construct; I strengthen, build up, edify | 40 | 460 |
| ἐπιτίθημι | To place something on someone/something; to set upon, attack | I lay/put upon, place on; I attack | 39 | 270 |
| ἥκω | To be in a place as a result of movement to that place (focuses on the result of movement; ctr. ἔρχομαι, which focuses on the movement itself) | I have come, am present | 26 | 244 |
| συνίημι | To grasp the significance of something | I understand, comprehend | 26 | 117 |
33.29. Key Things to Know for Chapter 33
What is the distinguishing mark for subjunctive forms of the μι verbs in the present and second aorist forms? How is that different from the same forms in the indicative?
Familiarize yourself with all the non-indicative forms of the μι verbs.
What is the most common infinitive ending in the μι verbs?
What distinguishes present from aorist participles in the μι verbs?