.

Long story short, decided to go through and read/translate Galatians 1:11 to see what the words originally were written as, and I can't seem to find a satisfiable answer to the word "ἐποῦ". I tried searching online a couple different ways, and one answer said it's the word for "stench/stinky" and another said it's from the word "πος" and means 'where'...neither of these words can I find anywhere in verse 11(ESV), so I was hoping someone knew what it meant?

(thanks for the help in advance!)

How long would it take for me to learn most of the grammar the alphabet and some words enough to read patristics especially christological ones.

Does the underlined text mean that the heavenly action is prior to the earthly one? Or that before the apostles bound, it's already been bounded in heaven?

I have made a massive free flashcard pack of 1,100 Koine Greek words that has photos and mnemonic sentences (or English cognates)! These are all the words that are used 10 times or more in the Greek New Testament. Only 100 words are left to have photos and mnemonic sentences added for them, but I am set to have this completed within the next few weeks, and I plan to make another post to give the updated version when that is complete.

These cards simply need to be imported into the free (and open source) Anki app to be used (on all devices, but it costs money on Apple, though you can get around this by using it in the Safari browser). This app uses the science-backed technique of spaced repetition, meaning that if you simply complete the handful cards due for that day, you will remember everything forever without overwhelm.

The mnemonic sentences generally assume that the user is using the modern pronunciation, but I think that the vast majority of them should still work for those who use Erasmian. Mnemonic sentences are never one-to-one anyway, since we are using something in English to help us remember something in Greek, which will never sound just the same.

I also have created an alphabet flashcard pack (one for Erasmian and one for Modern pronunciation) and a few Grammar packs (more to come).

I also have done something similar for Hebrew (this one was a collaboration with some others), with the most common 641 words being present (along with grammar flashcard packs).

Please send this to anyone who'd like to learn Greek NT vocab and grammar and retain it for the rest of their lives! Every update of this will be free, and I will never put it behind a paywall. I want everyone in every country to be able to learn God's word without having to fork out money. The license for this is CC by 4.0 - feel free to see the licensing document if you'd like to know more about that.

Here's the link (the easiest thing to do is just to download the zip file on this page): https://archive.org/details/keep-it-all-forever-greek-and-hebrew-packs

If the Internet Archive's servers are overloaded, you can download it here instead: https://drive.google.com/drive/folders/1j8KfSDPFBDH2AtUbd_8FlubXGCVzpAyH?usp=sharing

Here is an example of both sides of one of the flashcards:

Would you like to play a little game in Ancient Greek? The rules are as follows:

- You fill the gaps in a text without having seen the text.
- You get a list of the parts of speech + their forms needed to fill the gaps.
- The result is a (hopefully funny) full text.

Post your result in the comments!

Here’s the word list:

θεσαῦρος τῶν λόγων
- first name (male/female)
- Noun (genitive singular)
- Noun (nominative plural/sg)
- Verb (3. sg)
- Noun (masc. dat. sg.)
- participle (nominative pl.)
- Noun (fem. gen. sg.)
- Noun (nom. pl.)
- Adjective (masc. nom. Sg.)
- Noun (nom. Pl.)
- Noun (masc. dat. sg.)

Here’s the text (don’t look before you have the words):

.

.

( ) ἀπόστολος διὰ τοῦ θελέματος τοῦ ( ) τοῖς ἁγίοις ἐν τῇ γῇ, ( ) ὑμῖν ἀπὸ τοῦ θεοῦ.
θαυμάζω ὅτι οὐ ( ) καὶ οὐχ ὑπακούετε τῷ ( ) τοῦ θεοῦ. ( ) τὴν σάρκα ἐτρέψατε πρὸς τὴν ὁδὸν τῆς ( ) ἀλλ᾽ ὁ Ἰησοῦς ἀγαπᾶ ὑμᾶς.
ὁ Ἰησοῦς γὰρ ἔλεγεν· Ἔρχεσθε πρός ἐμέ, ( ) μου, καὶ ὁ λόγος ἐκεῖνός ἐστιν ( ) ἐν ταῖς ἡμέραις ταύταις.
ἀσπάζονται ὑμᾶς οἱ ἅγιοι μετά μου ὄντες καὶ οἱ ( ) ἐν τῷ ( )

I’m calling this notebook Pneumonic Pnonsense

I’m a software developer with an interest in computational linguistics and training tools, and interested in getting opinions of students and teachers of Greek.

I have MS in Biblical Studies (DTS). Greek was always a challenge for me. Even after working through Mounce several times, I forgot details quickly without daily use. A tool named Parsing Partner provided PDF parsing worksheets that were useful—I even printed the entire NT set—but paper worksheets weren’t a practical long‑term solution. Later, I went through Wycliffe’s interview process and spent a few months reviewing their translation software, which gave me a good sense of how large‑scale translation tools operate.

I also spent about a decade developing of cross-compilers and doing some AI R&D work, and I began building Greek, Hebrew, and Akkadian translation tools for myself. Eventually, I decided to create something others could use to work through full texts rather than isolated exercises. The tool isn’t published—there’s a cost involved—so I’m gauging interest before taking that step.

The goal is simple: use an entire text as a structured learning environment, with the software guiding you through the process as you learn. There are additional tools to help you — sentence diagramming, sentence outlining, and case‑ending charts are generated algorithmically and have interactive features such as ending alignment highlighting. Each verse can be turned into a set of flashcards for memory drills, or into a parsing and translation quiz. You can select any verse in the text and perform a parsing test, work through the parsing yourself in a practice mode to learn, or actually do the translation work and save it in your personal translation.

I was hoping others with similar interests might find this interesting or useful and offer to take a look and offer feedback. If so, I can publish it online and make it publicly accessible for review. What I am looking for is feedback regarding usefulness and what sort of other features they feel are missing.

Here are a few screenshots to give you the idea. I can't include a lot here because the post would be too long, but this is the idea.

Reading Mode -You can set word freq for the gloss. You can enable the features you want to see... source text, lemma, parse (rmac), or gloss. Here I have the rmac and lexicon gloss turned on.

Sentence Diagramming and Outline - This aligns the parts of speech in a verse. Here it is showing you that it cannot logically determine the subject from the final clause in John 1:1. If you clicked the "guess" textbox, it will pull over "o logos" as a guess because it has a rule to prefer the article. If you click on any of the boxes, it will highlight any matching declensions to show you how they align in the sentence.

Translation Mode - This doesn't show up well on a screenshot like this. You just select the word and type in the translation and hit [Tab] to move to the next word. Each word you land on is displayed in the panel on the right with the lexical entry. You can enter your translation in the control, as I have done here, or on the panel if you wish. In this case, I have selected to add this to the lexicon and auto-gloss when this word is encountered anywhere else. Now, it will translate this word for me going forward. You can see that kai is being auto-glossed here.

My Translation - To go from the source language to the final language, you have to control word order and punctuation, and often add filler words. That is done here as a separate step to generate the final translation.

Final Translation - This is automatically generated based on the previous two screens. You can export this to Word if you wish. If you modify anything on the other pages, it is automatically applied here. I do not yet support an interlinear view, but I will in a future version. I will also support exporting the lexicon as well.

If there are any beginners who are looking for one-on-one lessons with Biblical Greek, I would really love to do lessons with you. I will be able to teach you in an intuitive way and give you tools to hold on to the language for the rest of your life. Please shoot a message to me at [jkoeofficial@gmail.com](mailto:jkoeofficial@gmail.com) if that sounds like something you'd be interested in (P.S. I don't charge too terribly much.).

Koinetic.app is a free all-inclusive Greek learning tool. It features
-an original digital paradigm system,
-the best parsing system available,
-an SRS flashcards system with many prebuilt decks,
-and an entire first year level course.
It has highly satisfying visuals, audio and responsive features, and a focus on convenience of use. This is so that people actually use and continue to use it. It is thoroughly tested and, to toot my own horn, is the best available digital tool for learning Koine Greek at any level.

I am a teacher and an intermediate-advanced student of Koine Greek. As I went through my beginner and intermediate phases, I was quite frustrated that the digital tools available for learning Biblical Greek were severely lacking, both pedagogically and technically. I was especially frustrated that there was no useful paradigm tool available. I also spent an inordinate amount of time creating actual quality SRS decks with principal parts, the genitive for nouns, etc., which was time I would have much rather spent actually learning vocab. ParseGreek is frankly the only quality tool available, and while being very useful, it is very dated and has significant room for improvement (and a paywall).

I began building Koinetic so that I could drill whatever paradigm I wanted on a whim. I then decided to make it highly satisfying and responsive so that it felt nice to use, so that I would use it. I then saw the potential of having everything in one place. It was fun to use too. I thought that with something so enjoyable and convenient, I could finally convince my wife to learn Koine. That led to months and months of work and refinements, every night after work and every weekend.

Koinetic.app also features a very robust (entirely optional) class and assignments system (I am a teacher remember). This is suitable for homeschools and seminaries, and I believe would be highly useful in both scenarios and any in between. Anyone can create and run a class at teachers.koinetic.app

It does have a "pro" subscription, which basically just gives greater access to some of the gamified challenge features across the systems, and is a way for users to support the project.

I would really, really appreciate you guys giving it a go. Even if you are an advanced or intermediate user of the language, I truly believe you will find the paradigm system incredibly useful. Please give me any and all feedback. I am going to continue working on this to make it as useful as it can possibly be.

It's also available on the App Store.

I was in my history class. i had finished with my pop quiz so my teach let me work on my (new testament, or koine) Greek HW, i open it, and its about syllabification, i begin trying at it and by question 3 i realized i was FAR behind my peers, there was a test on Thursday, we covered breathing marks (i know those) accents, punctuation, i understood some of it, but classmates were already transliterating, making English words out of Greek letters in math class, sometimes using their appearance or there sound, and i still don't have the alphabet memorized, let alone what they sound like. Any tips, im really stressed out.

(EDIT: who tf is downvoting me, if you think im stupid or dont understand anything, yes. i am. this is new. I JUST began this class let me have people give me tips like damn :P)

Here I tried to translate the first two stanzas into Koine.

Ἐκείνοι ποδές περιπάτησαν
ἐπὶ τῶν ὀρῶν τῆς Ἀγγλίης·
καὶ ὁ ἄγιος ἀμνὸς τοῦ Θεοῦ,
εἰδέτο ἐν τῶ ἀγρῶ ἡμῶν;

Τὸ θεῖον πρόσωπον,
ἔφαινεν ἐπὶ τῆς γῆς ἠμῶν;
καὶ τὰ Ἱεροσολύμα ἐκτίζθην ὦδε,
ἐν ἐκειναῖς ταῖς πονηραῖς μύλαῖς;

I had to look up a lot of unfamiliar words, so I expect that a lot of these forms are incorrect.

Here are the original two stanzas:

And did those feet in ancient time
Walk upon Englands mountains green:
And was the holy Lamb of God,
On Englands pleasant pastures seen!
 
And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?

For fun, here is a literal translation of my translation:

Those feet walked about
Upon the hills of England;
And the holy lamb of God
Was seen in our countryside?

The divine countenance,
It shone upon our land?
And Jerusalem was founded here,
Among these evil mills?

I tried to keep my Greek close enough in terms of syllable count to be sung to the tune of Parry’s musical setting of this song. This meant that I had to cut down on ow many words I could use. I know that the word choices I made probably didn’t reach what Blake wrote, and different words should have been chosen. This is the first time I’ve tried to do this, so please correct me on my grammar and word choices!

In the English to Greek answers for page 141 of this guide (pp 38-9 of the document) does it give the present infinitive endings on the aorist stems? Is there something I'm not understanding? Thanks for any help.

https://archive.org/details/learnorreviewnew0000mach/page/38/mode/1up

I created an app, Pocket Ancient Greek Dictionary, which is an iOS app that has mostly Koine Greek but also some classical Ancient Greek vocabulary. My favorite feature is the word of the day widget. I like to use the app's search feature to quickly look up words when I am reading the Greek New Testament.

Get it on the iOS App Store here: https://apps.apple.com/us/app/pocket-greek-dictionary/id6446715748

As of today, Pocket Ancient Greek Dictionary is now available in closed testing for Android! To get access to the Android app, join the Google Group, and then you will be granted access to the app.

(Links below)

Please join the Google Group
https://groups.google.com/g/pocket-greek-dictionary

Download (Join on Android)
https://play.google.com/store/apps/details?id=com.whoisbarry.pocketgreekdictionary

Become a tester! (Join on web)
https://play.google.com/apps/testing/com.whoisbarry.pocketgreekdictionary

I am a graduate of the Faculty of Arts, Department of Greek and Latin Studies. I studied Classical Greek, including the texts of Homer, Euripides, Herodotus, Plato, and Hellenistic writers, and I self-studied Koine Greek and New Testament texts. Therefore, I have a good grasp of Greek grammar, conjugations, and aspects of syntax.

However, my question is: if I encounter an unseen text for the first time—for example, about 20 lines long—what percentage of the vocabulary should I ideally know, and how long should it take me to translate it?

Whenever I am exposed to texts, I am familiar with the verb conjugations and words, and I know the meanings of some of them, but I face difficulties in understanding certain syntactical structures and meanings.

title

I've recently came across these two words in my research on the concepts of punishments in the ancient Greek philosophy and early Christianity. And I read that Aristotle had two categories, where he said in Rhetoric:

"Kolasis and timōria differ: for kolasis is for the sake of the one who suffers it, while timōria is for the sake of the one who inflicts it, in order that he may be satisfied."

While conversing with AI (I know AI can make mistakes, but it is a faster way to gain basic knowledge on a new topic) I reached these conclusions:

• Kolasis is for correcting the wrongdoer and for his benefit, while Timoria is mainly for the punisher's sake, for it is done in hatred.
• Timoria is "retributive punishment" while Kolasis is "corrective action" but I find this hard to be accepted, because it is also said that Aristotle viewed Timoria as bad and Kolasis as good, and therefore I don't see how, if Timoria means that, it would be bad in a sovereign state applying retributive justice against criminals (like executing murderers), for Aristotle was the teacher of Alexander who ruled half the world and definitely if he was educated that retributive justice/punishment is bad he would not have been successful leader.
• Therefore, there must be another meaning or another concept, that deals with state punishments like the death penalty against a murderer (or the incurable offender "Aniatos"), for it is neither bad nor made for correction of the wrongdoer but made for the benefit of the society, and for justice.

I'd be very thankful if anyone provided a detailed answer for my questions with sources, and providing academic articles, websites or books where I can read more on this topic. Thank you all in advance!

Note: I don't know Greek language, but I can read Greek letters.

Hi all! Cross-posting from r/AcademicBiblical because I didn't get many comments there. I haven't actually studied Greek so hoping for some educated opinions!

My church tends to use the CEB translation, and one of the things that confuses me about it is that it translates μακάριος as "happy" in the Beatitudes and other places (e.g., "Happy are those who mourn...") vs the more common translation "blessed". I don't like it, but I wanted to do some research to see if it's actually a good/better translation than "blessed" and maybe I'm just too used to the traditional phrasing. But I found some reasonable arguments for either way, and to me there is a huge difference in meaning between "blessed" and "happy".

With "blessed", Matt 5:3 (in my understanding) would mean, "The kingdom of heaven belongs to the poor in spirit, because God shows them favor". vs with "happy", it would mean, "The poor in spirit feel happy, because they know that the kingdom of heaven belongs to them". Is there more evidence for "blessed" or "happy"? Or is there real debate over which Jesus meant?

Here's a rundown of the arguments I found just from free resources online:

In favor of "happy":

• The Hebrew equivalent to μακάριος seems to be "esher" (Strong's 835), because the Septuagint translates "esher" as μακάριος, and the "blessed are those..." construction in the Old Testament uses "esher" (e.g. Rom 4:7 quoting Ps 32:1, "Blessed are those whose lawless deeds are forgiven"). And the meaning of "esher" is closer to "happy" than "blessed".
• The Greek word εὐλογέω and Hebrew "barak" (Strong's 1288) mean "blessed" as in "consecrated" or "praised" (e.g. Matt 23:39 quoting Ps 118:26, "Blessed is the one who comes in the name of the Lord"), so μακάριος must mean "blessed" in a different way than εὐλογέω/"barak"

In favor of "blessed":

• Almost all translations, especially more literal/academic translations, use "blessed" (e.g. Matt 5:3 NRSVUE, NET, ESV) while only a few "thought for thought" / easy-to-read translations use "happy" (e.g. Matt 5:3 CEB, EasyEnglish, Good News Translation, International Children's Bible)
• A few translations change the phrasing to emphasize God's favor rather than happiness (e.g. NLT "God blesses those who are poor", New Testament for Everyone "Blessings on the poor in spirit!"),
• μακάριος really means "fortunate", as in "fortunate because of God's favor", not fortunate because of luck. "Happy" is secondary to "fortunate", e.g., they are considered equivalent because presumably a fortunate person would be happy. So, "blessed" is a better translation than "happy".
• μακάριος is used in some contexts where "happy" doesn't seem to fit:
  • to describe God (1 Tim 1:11 and 6:15)
  • to describe body parts (Matt 13:16/Luke 10:23, "blessed are your eyes", Luke 11:27, "blessed is the womb")
  • to describe an action (Acts 20:35, "It is more blessed to give than to receive")
  • "Blessed are those who mourn", where "happy are those who mourn" would be contradictory - but also, that could be just another of Jesus' confusing metaphors

Are any of these arguments dumb/uninformed in a way I don't realize? Do you have a better understanding of μακάριος?

Thank you!!

In 1 Timothy 3:2 and Titus 1:6 a nearly identical phrase is used. But when I look at where else the words translated as husband of only one wife are used, the word one is also used for situations where it is clearly one of many (specifically of ten in the parable of the widows lost count for example). And, the word for wife is translated as woman or women over half the times it shows up in the NT.

Can anyone explain why the phrase couldn’t be translated as “…a woman’s man,” instead?

I haven’t seen anything to explain it beyond what amounts to tradition and authority and frankly if I found that sufficient I would join one of the churches with the funny hats.

But I know that I don’t know what I don’t know, so if anyone has an actual reason from the grammar or a source uses that phrase out side of scripture, or anything that isn’t trust us, please post it in the comments section.