Deponency has been the focus of investigation in the last decade. Some grammarians have questioned and/or denied the validity of deponency in Greek. One of the arguments used to support such a conclusion is based in ancient history. I investigate the writings of three ancient grammarians (Dionysius Thrax, Apollonius Dyscolus, and Macrobius) to determine the grammatical Sitz im Leben of voice in the ancient Greek. This inquiry establishes that deponency in Greek is a concept with roots that run deep into the ancient period, thereby refuting the challenge to Greek deponency.

The Greek lexeme euteos should be understood primarily as an adverb of quality, rather than regularly be taken as an adverb of time in the New Testament. Three problematic passages with euteos will be discussed. They are 3 John 14, Galatians 1:15-17, and a variant reading in Acts 14:8-10. As background to this discussion the meaning of the adjective euteos is considered, as well as its use in various derivative and compound words. Next the formation of adverbs of manner and their place in the Greek sentence or phrase is envisaged. Four meanings of euteos as an adverb of quality, drawing on extra-biblical and New Testament sources, are identified before proceeding to discuss the three problematic passages, indicating how euteos is to be understood and translated.

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Did Jesus ever speak in Greek? This is the question I have sought to answer in this paper. Using M. Casey’s Aramaic and S.E. Porter’s Greek hypotheses as my starting point, I attempt to show based on sociolinguistic principles that Jesus must have been fluent and would have used Greek and Aramaic in his daily conversation with various audiences in different linguistic situations and contexts. Specifically, I show that the sociolinguistic situation in the three chronological episodes of Mark 14,32-65 necessitates a code-switch on Jesus’ part by virtue of his multilingual environment.

B. Witherington III et al. propose that gameo and gamizo in Matt 22,30 (par. Mark 12,25; Luke 20,34-36) describe entrance into marriage rather than the state of marriage. Consequently, these passages indicate no more than the impossibility of new marriages in the resurrection; they do not, by themselves, insists Witherington, teach the termination of existing marriages, as has been ordinarily assumed. In contrast, this article argues for the traditional interpretation of these texts by demonstrating that when combined gameo and gamizo posses an idiomatic value and refer to the institution of marriage and the family, which, according to Jesus, will end with this age.

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Greek particles are often overlooked in the interpretation and translation of ancient texts, but a better understanding of their syntactical functions aids in understanding the relationships among clauses and results in a better understanding of the texts’ meanings. This article examines the use of oun in Papyrus 66, provides examples and explanations of the different uses, and categorizes every occurrence in the Gospel of John. It clarifies established uses and paves new ground by locating the comparative use. Moreover, it notices a dialogical pattern wherein lego + oun serves as an alternative to apokrinomai (kai lego), and in this pattern, asyndeton with lego may convey increased markedness.

This article investigates the seventy New Testament occurrences of aiteo to determine the motivation for and distinctive implications of the verb’s active and middle forms. The introductory discussion specifies the semantic and syntactic characteristics of aiteo and develops two features that have implications for distinguishing verbal usages. The discussion then proposes the distinction between active and middle forms and demonstrates this distinction in occurrences of the verb.

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In these final sequences of Part III of the Book of Acts, the second phase of Paul’s missionary journey continues through Macedonia before moving on to Greece where he spends a brief time in Athens before a more extended stay in Corinth. Despite the divine intervention in Philippi in the previous sequence, which focused attention on the evangelisation of the Gentiles, Paul fails to follow this up but reverts to his earlier practice of devoting his energy first and foremost to the Jews in the synagogues. In Athens, his wellknown attempt to speak to the Gentiles meets with little favour; it is only in Corinth, after fierce opposition from the synagogue, that Luke records more successful efforts to include the Gentiles as well as the Jews in his preaching activity.

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