Showing posts with label Koine Greek. Show all posts
Showing posts with label Koine Greek. Show all posts

Sunday, July 08, 2018

Greek To Me - First-Year New Testament Greek Textbook And Curriculum


NOTE: The online Greek To Me site and the mobile app for vocabulary went away July 1, 2024. The videos for each chapter for a time could be viewed for free on the Greek To Me page at YouTube, but it now appears to no longer be on YouTube. The textbook (2nd Edition, now including the Answer Key) can for now at least be purchased from Greek To Me Publishing via Amazon. Though the printed vocabulary flashcards are not currently available (except for what you might find from private sellers), I have image files for all the vocabulary cards that I've been given permission to send you if you are interested in taking the course.

I used to teach New Testament Greek at churches I attended, and I periodically come across people asking online or in person which NT Greek textbook or curriculum to use.

I personally learned first-year NT Greek with William Mounce's first edition of Basics of Biblical Greek (using David Alan Black's Learn to Read New Testament Greek for help with questions I had from reading Mounce), and I've also taught NT Greek using Mounce, as well as John H. Dobson's (Learn New Testament Greek) and N. Clayton Croy's (A Primer of Biblical Greek) grammars.

But my recommended textbook and curriculum for first-year NT Greek is Greek To Me by J. Lyle Story and Cullen I. K. Story. This is based on my and others' experiences with using it, as illustrated in the following discussion at the B-Greek list from Dale Wheeler and Charles Bradley (I've corrected a few typos). Though it's from 1996, it is still accurate and relevant.

Information on where to order Greek To Me is at the bottom of this blog post.


From: Charles Bradley (cbrad@edge.net)
Date: Wed Oct 23 1996 - 06:49:21 EDT

In <199610230530.AAA15442@edge.edge.net>, on 10/23/96 at 01:21 AM, Dale M. Wheeler wrote:

>>Our school needs to begin the selection process for a 1st-Year Intro to Greek text. Our students will in all likelihood have had no exposure to Greek. The requirements for the text: Available, affordable, with workbook (if such exists), moderately paced, with some NT readings included. Suggestions?<<

This seems to be becoming a perennial question on bgreek...

The following is my $.02 worth on the question; and is my opinion and perspective (please don't read this as a putdown of any other person or text; this is just [what] I've found works for my students).


As regulars already know (and are no doubt tired of hearing about), I use a textbook and vocab card system called "Greek To Me". My philosophy of teaching Greek is a bit different from many people (you can see the difference in Multnomah's program, where we devote the entire second year to translation of Koine materials). I think the reason there is a 90% dropout rate by people who have taken Greek is that they can't open the text and read/translate what's in front of them; they know the grammar in the abstract, but don't know enough words and have not had sufficient exposure to texts. Consequently, my focus is on vocabulary acquisition and reading, and for that, IMHO, Greek To Me stands alone.


The first thing is the vocabulary acquisition; the GTM vocab cards make it possible for my students to learn on average 30+ words a week, which means that in 20 weeks we finish Greek To Me and they know all the words [that occur] 25+ times [in the New Testament]. The last 10 weeks of the second semester we read the entire Gospel of Mark, which they find easier than the last 5 chapters of Greek To Me, and they have no problem with it. I give them review exams over ALL the forms as well, with the final being 20 pages of vocabulary and EVERY SINGLE FORM; 1/2 to 2/3 of the class gets 90%+ on the final and the rest get 80%+. The reason the vocab cards (as well as the pictures in the book which go with verb, etc., forms) work so well is because they use visual associations based on the sound of the Greek word. The pictures are deliberately goofy—for lack of a better term—and the goofier the picture is the faster they learn it (I think it has something to do with the Fall and Sin Nature...).


But, it's not just the vocab cards and pictures which makes Greek Tto Me so good, it's also the graduated Koine stories. Each chapter of the book ends with a story written in Koine style using the vocab and grammar they have learned up to that point. By translating these stories they get to see grammar in action and reinforce the vocab. I personally think Greek grammars which teach students to translate nonsense sentences from Greek to English and from English to Greek don't serve the students well. People don't learn languages that way; they learn to deal with the complexities of grammar and lexical issues in the context of sentences within paragraphs within stories. All nonsense translation does is teach the student to think of Greek as some sort of mathematical formula in which the reader plugs in this term for that one (no wonder generations of Machen users exegete in such wooden manners; witness root fallacy and illegitimate totality transfer, which many folks still think is just fine). My students will never time travel back to 1st cent Palestine and converse with anyone; the only skill they need is to be able to translate into contemporary English the Greek that's on the page (going the other way just makes them think that Greek is English using different words, whether they consciously realize it or not.). I'd rather have students spend their time on translation of Greek that's at their level than filling in the blanks in a workbook or creating nonsense Greek. They accomplish so much more this way AND have a greater sense of accomplishment. In general I like the inductive type approaches taken by some of the newer grammars because they emphasize this same contextual learning, but I think that no matter where you start students out in the NT they are in over their heads and it can become discouraging for them when they see the mountain they think they have to climb. The graduated GTM stories eventually get to median NT level of difficulty and then beyond.


It's really amazing how many other Greek teachers simply won't use the book because of the pictures; the typical conversation at SBL goes something like (when they ask me what I use), "Yeah, I looked at that, but the pictures turned me off; it just didn't look like a serious (or scholarly or.....) book." To which I reply that my students cover it AND read the entire Gospel of Mark in 2 semesters, and have memorized all the words down to @22x. Most say, "You mean 2 years, don't you ?" And I tell them No, I mean 2 semesters. I've had half a dozen come back a year or two later and say they tried Greek To Me as an experiment and couldn't believe the success they've had; so they've swallowed their scholarly pride, accepted the cartoons, and are having great fun seeing their students learn to read the text.


Well, that's my $.02 worth...


Please allow me to heartily second the above recommendation of the Greek to Me text.

I am using it with 9th–11th grade high school students. I will venture to put them up against any seminary class, not using GTM, for rapidity in learning the vocabulary. They are also learning grammar, something some of them have not done so well with in English up to this point. I am confident that these high school students will be able to ACTUALLY USE, and want to use their Greek after the class is over for the simple reason that GTM makes it accessible by virtue of the mnemonics. It goes without saying that this text is fun to teach! Climbing the "mountain of learning" that discourages many students is not so burdensome with the likes of Con-Text and A.D. Detective to help along the way.

Greek To Me, in my opinion, must be used as a total system: the text, the vocabulary cards, and the overheads.

I have posted this before, but will mention again that I have keyed the vocabulary into Memorization Technology's Memcards flashcard program, making it customized to follow the chapter divisions in Greek to Me. I will e-mail a copy to any licensed user of Memcards who requests it. [I am also working on the forms...slow going!]

Charles Bradley
Hopewell Presbyterian Church (A.R.P. Synod)
"Let Thy works praise Thee, that we may love Thee; and let us love Thee, that Thy works may praise Thee." Aurelius Augustine
cbrad@edge.net
FAX (615) 840-0679
MR/2 ICE-OS/2


WHERE/HOW TO ORDER GREEK TO ME

Textbook and Vocabulary Flashcards Mobile App

• The new 2nd edition textbook is now available for purchase. It includes all the practice/translation answer keys that used to be in a separate book. It can be purchased for $49.99, but subscribers to the online learning system will get the textbook for free (see below).

• The Vocabulary Flashcards mobile app for iPhone and Android is now available. The basic app is free, and includes the vocabulary cards for Chapters 1 and 2. For $14.99 you can upgrade it to get all the vocabulary flashcards for all the chapters (there are an additional 550+ flashcards for Chapters 3-21), as well as flashcards for 29 irregular verbs. (It's $12.99 for just the vocabulary flashcards for Chapters 3-21, or $4.99 for just the irregular verbs flashcards, so you save $2.99 by selecting the "Buy All" option.) Any upgrade purchase removes the ads from the free basic app. The flashcards feature audio pronunciation (so-called "Erasmian," the only most commonly taught for New Testament Greek) of the vocabulary.

(Note: They may have a few sets of the physical flashcards, but those will eventually be replaced 100% with the mobile app. The physical flashcards have the memory mnemonic and translation gloss on the same side as the silly picture. With the flashcard app you tap on the picture and it flips to show both the mnemonic phrase and the translation gloss.)

• Here is where you can purchase the textbook and the Vocabulary Flashcards mobile app, as well as enroll in the online learning system (see below): https://greektomeonline.com/

Online Learning System

• The GreekToMe website has been totally transformed to feature 100+ video lessons, which contain over 30 hours of instruction from Lyle himself. It also has online quizzes in grammar and vocabulary. This content is equivalent to 2 full semesters of seminary-level Greek. These videos replace the former audiovisual CD. Note: The videos do not have subtitles/captions for the hearing-impaired, but it's something they may explore in the future.

• Everyone who enrolls in the online learning system will get a complimentary copy of the textbook (regularly $49.99). Online enrollment is $139/year or $209/lifetime, so from a value perspective (and if you don't need subtitles/captioning for the videos) it may be more ideal to enroll in the online learning platform vs. just buying the textbook. Here is what is included in the basic course:

Biblical Greek 101/201
• 2 semesters of seminary-level biblical Greek
• Greek to Me Textbook
• 600+ flashcards
• 100+ video lessons
• 300+ practice problems
• Online quizzes

One Correction: Under the Frequently Asked Questions you will find this:

Which source does Greek To Me use/recommend for its Biblical Greek instruction?

Dr. Story advises students to purchase the American Bible Societies’ New Testament. Before passing away Dr. Story’s father collaborated on this project.

I believe the answer is supposed to be the United Bible Societies (UBS) Greek New Testament, currently in its Fifth Edition and available as 1) Greek Text Only, 2) Greek Text with Dictionary, or in a 3) Reader's Edition with simple glosses and verb parsing for every word occurring 30 times or less at the bottom of each page in lieu of the dictionary. 1) and 2) also give variant manuscript readings at the bottom of each page. In my opinion 2) is probably the best choice, but if you don't want to have to refer to the dictionary for words you don't know (Greek To Me will teach you approximately every word that occurs 25x or more in the Greek New Testament), 3) might be your preference.

Tuesday, April 26, 2011

Matthew 1:25 - What Does "Until" Mean?

Matt 1:25 καὶ [I οὐκ ἐγίνωσκεν I] αὐτὴν ἕως οὗ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. (GNT:SBL)

Matt 1:25: but had no marital relations with her until she had borne a son; and he named him Jesus. (NRSV)

(Note: [I   I] in the GNT:SBL text encloses a word or phrase that's rendered idiomatically in the accompanying interlinear translation.)

Does this verse mean that after Mary had borne Jesus, Joseph then began having marital relations with her?

Or does this verse mean that after Mary had borne Jesus, Joseph continued to abstain from having marital relations with her?

Roman Catholic and Orthodox Christians argue, in support of the perpetual virginity of Mary, that "until" in this verse does not mean that after Mary had borne Jesus, Joseph and she had marital relations. I.e., they assert that "until" (ἕως οὗ in the Greek) does not automatically or always imply that there is a change of condition after the "until" event occurs.

They are correct in this. The context of the "until" phrase, the nature and setting of the action or activity - i.e., what's being done or not being done "until" - has to be considered in order to determine if the "until" event marks or causes a change in the prior action or non-action.

So having agreed with their point, how is ἕως οὗ in Matthew 1:25 most likely supposed to be understood by the reader?

A search for all occurrences of ἕως οὗ in the New Testament yields the following results:

Greek New Testament: SBL Edition


The New Revised Standard Version


καὶ [I οὐκ ἐγίνωσκεν I] αὐτὴν ἕως οὗ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. - Matt 1:25

but had no marital relations with her until she had borne a son; and he named him Jesus.

Ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. - Matt 13:33

He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”

Καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους. - Matt 14:22

Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds.

Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων· Μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ. - Matt 17:9

As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”

ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως οὗ ἀποδῷ τὸ ὀφειλόμενον. - Matt 18:30

But he refused; then he went and threw him into prison until he would pay the debt.

καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον. - Matt 18:34

And in anger his lord handed him over to be tortured until he would pay his entire debt.

Τότε ἔρχεται μετʼ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανὶ, καὶ λέγει τοῖς μαθηταῖς· Καθίσατε αὐτοῦ ἕως οὗ ἀπελθὼν ἐκεῖ προσεύξωμαι. - Matt 26:36

Then Jesus went with them to a place called Gethsemane; and he said to his disciples, “Sit here while I go over there and pray.”

ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. - Luke 13:21

It is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”

Ἢ τίς γυνὴ δραχμὰς ἔχουσα δέκα, ἐὰν ἀπολέσῃ δραχμὴν μίαν, οὐχὶ ἅπτει λύχνον καὶ σαροῖ τὴν οἰκίαν καὶ ζητεῖ ἐπιμελῶς ἕως οὗ εὕρῃ; - Luke 15:8

“Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it?

λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. - Luke 22:18

for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.”

καὶ ἰδοὺ ἐγὼ ἐξαποστέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφʼ ὑμᾶς· ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει ἕως οὗ ἐνδύσησθε ἐξ ὕψους δύναμιν. - Luke 24:49

And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.”

ἀποκρίνεται Ἰησοῦς· Τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ ἀλέκτωρ φωνήσῃ ἕως οὗ ἀρνήσῃ με τρίς. - John 13:38

Jesus answered, “Will you lay down your life for me? Very truly, I tell you, before the cock crows, you will have denied me three times. (more literally: a cock will certainly not crow until)

Γενομένης δὲ ἡμέρας ποιήσαντες συστροφὴν οἱ Ἰουδαῖοι ἀνεθεμάτισαν ἑαυτοὺς λέγοντες μήτε φαγεῖν μήτε πιεῖν ἕως οὗ ἀποκτείνωσιν τὸν Παῦλον. - Acts 23:12

In the morning the Jews joined in a conspiracy and bound themselves by an oath neither to eat nor drink until they had killed Paul.

οἵτινες προσελθόντες τοῖς ἀρχιερεῦσιν καὶ τοῖς πρεσβυτέροις εἶπαν· Ἀναθέματι ἀνεθεματίσαμεν ἑαυτοὺς μηδενὸς γεύσασθαι ἕως οὗ ἀποκτείνωμεν τὸν Παῦλον. - Acts 23:14

They went to the chief priests and elders and said, “We have strictly bound ourselves by an oath to taste no food until we have killed Paul.

σὺ οὖν μὴ πεισθῇς αὐτοῖς, ἐνεδρεύουσιν γὰρ αὐτὸν ἐξ [I αὐτῶν I] ἄνδρες πλείους τεσσεράκοντα, οἵτινες ἀνεθεμάτισαν ἑαυτοὺς μήτε φαγεῖν μήτε πιεῖν ἕως οὗ ἀνέλωσιν αὐτόν, καὶ νῦν εἰσιν ἕτοιμοι προσδεχόμενοι [I τὴν ἀπὸ σοῦ ἐπαγγελίαν I]. - Acts 23:21

But do not be persuaded by them, for more than forty of their men are lying in ambush for him. They have bound themselves by an oath neither to eat nor drink until they kill him. They are ready now and are waiting for your consent.”

τοῦ δὲ Παύλου ἐπικαλεσαμένου τηρηθῆναι αὐτὸν εἰς τὴν τοῦ Σεβαστοῦ διάγνωσιν, ἐκέλευσα τηρεῖσθαι αὐτὸν ἕως οὗ ἀναπέμψω αὐτὸν πρὸς Καίσαρα. - Acts 25:21

But when Paul had appealed to be kept in custody for the decision of his Imperial Majesty, I ordered him to be held until I could send him to the emperor.”

καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν· - 2 Pet 1:19

So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.

From examining the above, I would suggest that in almost all the occurrences of ἕως οὗ in the New Testament, the "until" event marked the time at which a change in the (non-)action or (non-)activity occurred or could occur. I'd categorize and annotate these New Testament verses as follows:

A CHANGE IN THE PRIOR ACTION:

Matt 13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”
After it was leavened, she no longer needed to mix in any yeast.

Matt 17:9 As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”
After the Son of Man has been raised from the dead, they can tell about the vision.

Matt 18:30 But he refused; then he went and threw him into prison until he would pay the debt.
After he paid the debt, he would be released from prison.

Matt 18:34 And in anger his lord handed him over to be tortured until he would pay his entire debt.
After he paid the debt, his torture would end.

Matt 26:36 Then Jesus went with them to a place called Gethsemane; and he said to his disciples, “Sit here while I go over there and pray.”
After Jesus finished praying, they would no longer be under this request to sit there.

Luke 13:21 It is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”
After it was leavened, she no longer needed to mix in any yeast.

Luke 15:8 “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it?
After she finds the coin, she no longer searches for it.

Luke 22:18 for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.”
After the kingdom of God comes, Jesus will not be under his restriction against drinking of the fruit of the vine.

Luke 24:49 And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.”
After they have been clothed with power, they would no longer be under this command to stay in the city.

John 13:38 Jesus answered, “Will you lay down your life for me? Very truly, I tell you, before the cock crows, you will have denied me three times.” (more literally: a cock will certainly not crow until)
After Peter has denied Jesus three times, a cock will (or can) crow.

Acts 23:12 In the morning the Jews joined in a conspiracy and bound themselves by an oath neither to eat nor drink until they had killed Paul.
After they had killed Paul, they could again eat or drink.

Acts 23:14 They went to the chief priests and elders and said, “We have strictly bound ourselves by an oath to taste no food until we have killed Paul.
After they have killed Paul, they could again taste (eat) food.

Acts 23:21 But do not be persuaded by them, for more than forty of their men are lying in ambush for him. They have bound themselves by an oath neither to eat nor drink until they kill him. They are ready now and are waiting for your consent.”
After they kill him, they can again eat or drink.

Acts 25:21 But when Paul had appealed to be kept in custody for the decision of his Imperial Majesty, I ordered him to be held until I could send him to the emperor.”
After he could send Paul to the emperor, Paul would no longer be held by him.

NOT NECESSARILY A CHANGE IN THE PRIOR ACTION:

2 Pet 1:19 So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.
After the day dawns and the morning star rises in their hearts, they might still do well to be attentive to the prophetic word.

MEANS "WHILE" OR "DURING WHICH TIME":

Matt 14:22 Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds.
The Greek New Testament: SBL Edition used above, as well as most other critical Greek texts, reads "go on ahead of him (αὐτὸν); the NRSV apparently prefers a reading that omits the "him." So this could perhaps fit under A CHANGE IN THE PRIOR ACTION, i.e., While he would stay behind for now, after he had dismissed the crowds he would join them on the other side. The Greek reads Καὶ εὐθέως ἠνάγκασεν (aorist indicative) τοὺς μαθητὰς ἐμβῆναι (aorist infinitive) εἰς πλοῖον καὶ προάγειν (present infinitive) αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ (aorist subjunctive) τοὺς ὄχλους. Jesus could have been telling them to be preceding him to the other side, rather than saying that they would indeed get there before he'd join them. This, too, could fit under A CHANGE IN THE PRIOR ACTION, i.e., While they would be preceding him to the other side for now, after he had dismissed the crowds he would join them or go ahead of them.



So this brings us to the verse under discussion:

Matt 1:25 but had no marital relations with her until she had borne a son; and he named him Jesus.

Does this mean that after Mary had borne Jesus, Joseph then began having marital relations with her?

Or does this mean that after Mary had borne Jesus, Joseph continued to abstain from having marital relations with her?

What do you think?

Something that's not apparent in the translation is that the verb in question in Matthew 1:25 - "had...marital relations with" (literally "was knowing") - is an imperfect active indicative verb, and rather than being translated as a simple past as the NRSV here does (which is a proper way of translating the imperfect tense), it could instead mean:
  • "and he was not having marital relations with her" (progressive)
  • "and he was not beginning to have marital relations with her" (inceptive)
  • "and he did not keep on having marital relations with her" (iterative)
  • "and he was not attempting to have marital relations with her" (conative)
If Matthew had simply wanted to say that they did not have marital relations before Jesus' birth, with no comment one way or the other re: their subsequent (in)activity, one might have expected him to have used the aorist tense (i.e., "he had no marital relations with her"). The use of the imperfect tense here might favor understanding the phrase as implying that after Jesus' birth, Joseph and Mary did begin having marital relations. However, since this is the only instance in the New Testament where γινώσκω is in the imperfect tense and means "to have marital relations," and none of the three instances in the Logos Septuagint (with Logos Greek Morphology) where it occurs in the imperfect tense (Psalm 34:11, 100:4; Jeremiah 9:15) means "to have marital relations," the Biblical data may not be of much use for determining the meaning of Matthew's use of the imperfect tense here.

Exported from Logos Bible Software 4, 6:35 PM April 26, 2011.

Saturday, November 17, 2007

Two Greek Readers

I just received the following two books from Amazon:



The two books differ greatly from each other in both content and format.

Most of the selections in KOINE GREEK READER (KGR) by Rodney J. Decker ($17.15 at Amazon) are from the Bible, whether the Greek New Testament (for which there are not translations) or the Septuagint Old Testament (with translations). The book also includes short selections from Ignatius, the Didache, 1 Clement, and the Shepherd of Hermas, as well as four Creeds (the Nicene, Nicene-Constantinopolitan, Chalcedonian, and Apostles'), also with translations. All the selections, other than the Creeds, have supplemental readings, too, though these just have parallel translations and not vocabulary and grammatical notes. The New Testament selections begin with grammar reviews and vocabulary previews, and include recommended readings from various grammars, most of which the student should own or plan on owning, or at least have access to. KGR also includes several Appendices with helpful word lists and verbal charts and information, as well as Decker's essay on using BDAG (the Bauer-Danker-Arndt-Gingrich Lexicon), an earlier version of which is accessible from Decker's Website.

A Patristic GREEK READER (PGR) by Rodney A. Whitacre ($19.77 at Amazon) includes selections from the Didache, 1 Clement, Ignatius, the Epistle to Diognetus, the Martyrdom of Polycarp, Justin Martyr, Melito of Sardis, Clement of Alexandria, Eusebius, Athanasius, Gregory of Nazianzus, the Desert Fathers and Mothers, John Chrysostom, Hesychios the Priest, and Symeon the New Theologian, and includes translations of all texts. There is introductory and historical information for each selection, with extensive running lexical and grammatical notes under the text. A separate section in the book contains translations of all the texts. There are three brief Appendices: Appendix A - All words that occur 50x or more in the New Testament (i.e., the words the reader should already know); Appendix B - Principal Parts of Common Verbs; and Appendix C - The Selections Arranged in Order of Difficulty.

PGR is more of a straight reader, whereas KGR also incorporates aspects of a grammar workbook. The books are relatively inexpensive, so the student who is interested in increasing his proficiency in New Testament Greek and/or expanding his reading beyond the New Testament texts should consider buying both of them.