Davide's Notes

Greek

Notes

8:11

• εξηλθον, aor. act. ind. from εξ + ερχομαι, "I come out". This is actually one of the meaning of εξερχομαι; in this case perhaps more appropriate is the meaning (BDAG) "to leave a place and make an appearance at another", i.e. "appear".
  
• ηρξαντο, aor. deponent ind. from αρχομαι, "I begin" (cf. αρχη, -ης). This is the middle voice from αρχω, to be first, to rule (cf. αρχων, ruler).
  
• συζητειν, aor. act. infinite, from συζετεω; the prefix συν conveys the idea of discussion in the search.
  
• πειραζοντες, part. pres. act. from πειραζω, "I tempt". It is interesting that the root is from πειρω, in the sense of "to pierce" as if to test.
• A simple rule to create a part. pres.act. is to remember the part. pres. of to be, i.e. ων, ουσα, ον, and then apply it to the present stem of the verb: in this case πειραζων, πειραζουσα, πειραζον.
  

8:12

• αναστεναξας, aor. act. part. from αναστεναζω, "I sigh deeply". Regular first aorist.
  
• let's review once more the rules to form an aor. act. part.:
• for weak aorists, add -σας, -σασα, -σαν to the present stem. This is very easy to remember, as we have the σ typical of the aorist. Example: λυω, ind. aor. ελυσα, part. aor. λυσας, λυσασα, λυσαν. If there is no σ in the ind. aor., do not put it in the part. aor. either, e.g. μενθ, ind. aor. εμεινα, part. aor. μεινας, μεινασα, μειναν.
  
• for strong aorists, we don't have the typical σ, so we use just the aorist ind. stem, but as if we were forming a present participle. Example: λαμβανω, ind. aor. ελαβον, part. aor. λαβων, λαβουσα, λαβον.
• ει δοθησεται, the verb is fut. pass. ind. from διδωμι, "I give", interesting use of ει to express a strong negation (a Jewish idiom); cf. for another example Heb 4:5, ει εισελευσονται εις την καταπαυσιν μου, "they shall not (never) enter my rest".
• Note the μι verb; root *δο, normal duplication of initial stem letter + iota in the present (διδωμι), regular future δωσω (from the root), imp. εδιδουν (from the present), kappa aorist εδωκα, perfect with epsilon instead of iota in the reduplication δεδωκα, subj. pres. διδω, subj. aor. δω (no redup.)
  

8:13

• αφεις, aor. act. part. from αφιμι, "I leave" (in this case, as this verb has a wide semantic latitude). Fut. αφησω, aor. αφηκα.
• εμβας, aor. act. part. from εμβαινω, "I go into".
• The pres. part. would be εμβαιν + ο + ντ + ες (following Mounce's rule, present stem + connecting vowel + morpheme + case endings, alternatively see the simple rule explained in the notes for 8:11), i.e. εμβαινων, εμβαινουσα, εμβαινον. For what regards the aor. part. (aor. ind. is εμ+εβην), it is εμβας, εμβασα, εμβαν.
  
• απηλθεν, aor. act. ind. from απ+ερχομαι, "I come, depart". ερχομαι has fut. ελευσομαι, aor. ηλθον (or ηλθα), perfect εληλυθα.

8:14

• επελαθοντο, aor. ind. deponent from επ+ιλανθανομαι, "I forget"; the aor. is επελαθομεν.
• Time to review the aorist ind. deponent: its terminations are those of the imperfect deponent (or, in Mounce's terminology, the secondary endings middle/passive), i.e. -μεν, -υ, -το, -μεθα, -σθε, -ντο; e.g. γινομαι, aor. ind. εγενομεν, εγενου, εγενετο, εγενομεθα, εγενεσθε, εγενοντο.
• ει μη, except (literally "if not").

8:15

• διεστελλετο, imp. ind. dep. from διαστελλομαι, "I order", aor. διεστειλαμεν. Note the imperfect. Interesting association of Herod (bad politics) and of the Pharisees (bad theology).
  
• ορατε, imperative present act. from οραω, "I discern clearly". The terminations for the imperative act. are very simple: ορα, ορατω, ορατε, ορατωσαν. In the passive the τ of the active changes to σθ, i.e. -ν, -σθω, -σθε, -σθωσαν.
  

8:16

• διελογιζοντο, imp. act. dep. from διαλεγομαι, "I discuss".

8:17

• νοειτε, present act. ind., from νοεω, "I grasp or comprehend something on the basis of careful thought", normally translated as "perceive".
• συνιετε, present act. ind., from συνιημι, "I understand". This is a -μι verb, but (BDAG) in the NT it is only clearly found in its -μι form in Acts 7:25 with συνιεναι (inf.). The meaning is "to have an intelligent grasp of something that challenges one's thinking or practice" (e.g. Mt 13:51, συνηκατε ταυτα παντα; have you understood all these things?)
  
• πεπωρωμενην, part. perf. pass. from πωροω, "I harden". Aor. ind. act. (weak) επωρωσα, perf. act. πεπωρωκα. The "hardening" is in the NT only meant in figurative sense, to "cause to have difficulty in understanding".
  

My translation

¹¹The Pharisees appeared and began to question him, tempting him: they were seeking from him a sign from heaven.
¹²Sighing deeply in his spirit he said, Why does this generation seek a sign? In truth, I tell you, no sign will ever be given to this generation.
¹³And he left them, then entered the boat, and again he went to the other side.
¹⁴Now the disciples had forgotten to take loaves with them, and they only had one loaf of bread on the boat.
¹⁵And he repeatedly ordered them, saying, Be watchful! Beware of the leaven of the Pharisees and of the leaven of Herod!
¹⁶And (better: but) between them they kept on discussing that they did not have bread.
¹⁷When Jesus knew that, he said: Why do you keep on discussing on the fact that you do not have bread? Don't you understand nor perceive yet? Do you have your heart hardened?
¹⁸You have eyes: don't you see? You have ears: don't you hear? And don't you remember?
¹⁹When I broke the five breads for the 5000, how many small baskets full of pieces did you collect? They reply: Twelve.
²⁰And when I broke the seven breads for the 4000, how many large baskets full of pieces did you collect? They replied: Seven.
²¹And he repeatedly said to them, Do you still not understand?