Effective Greek

[ITS]

When we preach and teach, how can we use the Greek in a way that is effective, but not overbearing?

[dscarbrough]

In my preaching and teaching, I have found that one of the best ways to introduce Greek words to a student is by using their cognates. When people hear how similar a word sounds in both the Greek and in the English language, and when they realize that they both have a similar meaning, it helps take away some of the normal fear associated with learning words from a different language. I have also found that once you have made it passed the initial barrier of fear, you can then start introducing them to other words, including the original Greek stem. Then, when they find that they can actually understand a word or two from the original Greek language, and that this understanding has given them a clearer picture of what the text actually said, they usually become hungry for more. This opens the door to go deeper still into other related words. The key to this method is to not get too far ahead of your student or congregation. Before you move on, you need to make sure that they have a good understanding of the word you just covered. I have also found that this works best when you limit the number of Greek words that you try to cover during a single session. But this is also dependant on who you are teaching. Some students are always more eager and willing to learn than others.

[dscarbrough]

I personally feel that the best way to teach Greek is to teach it in a way that the student will be able to learn it. I feel that so far, the textbook and workbook are very effective and I am very pleased with the tapes as well as the textbook and workbook

I guess this statement would be true for most anything. No matter what you were trying to teach, you would want to do it in a way that the ?student will be able to learn it.? But the real question is; ?What is the most effective way to accomplish this?? Well the first step I believe would be to become thoroughly familiar with the subject yourself. Without a clear understanding of a topic, there would be no way to pass it on to someone else. The second step would be to become acquainted with your students. No two are the same, but many do have things in common. I know often times when I?m teaching, I find some students that are more interested than others. When I find this, I try to focus on those who are interested, and by doing so; I can usually get them involved. This is extremely important for the entire group. Just like a fire, a tiny spark of interest and excitement tends to spread. The next step is getting it on their level; help them feel comfortable with the material. This is never done the same way twice. Since we all learn differently and at different rates, we have to test the waters. We can?t just throw them into the deep end with a lot of heavy Greek terms and definitions, this would only intimidate them. We have to start in the shallow and then slowly pull them out until they are comfortable, helping them all along the way. By taking it slowly and feeling for resistance, you can more easily gauge where enough is enough.

[Steven]

It seems apparent to me that the congregations to whom I speak are aware that the New Testament was given to us in Koine Greek. Christians are also aware that they are unable to extract all the Truth for which they hunger from the text. Divine insight notwithstanding, people look to the clergy to deliver the goods when it comes to Biblical explanation. And while all may have some access to the Greek language, not all will encumber themselves to master it. It does the Body of Christ a great service when we clarify the meaning of some obscure word or statement for the average listener. Indeed our very purpose for being in the ministry is to equip the saints. Pragmatically speaking, bringing the laity into an enlightening of understanding must be done in a way that is unobtrusive and inoffensive. Nobody likes a ?know-it-all?. We must never ?lord? our knowledge of anything over others as though they could never learn this except for the blessing of our being there for them. As with any one, we must approach our flock with gentleness and respect. We must never speak to them in a condescending way.

[Steven]

Reply to dscarbrough:


I have to agree with you on the cognates factor. If people knew how much "Greek" they speak every day there would be little or no resistance to the use of Greek words in sermons. Greek informs nearly fifty percent of the words we use everyday. It should come as no surprise that we must look into the original language to find further expression for concepts and ideas. As you know, English is only the receptor language thus requiring a second glance at the original. And as you have said, once the people cross that barrier with you they will enjoy the depth of new insight and harmony with the Truth that is ?locked up? in the original Greek.

[Bryan]

Teaching Greek should be fundamental in the church today (unfortunately its not, at least in the churches I've attended). While this course may be to indepth, a general knowledge of the Greek text and how to use the lexicons should be discussed and used frequently. We are protestant, and the original language should be refered to regularly by all Christians. Of course you must know your class and throughly wet their appetite for the language and how it will benefit them. (A great place to start on this is Mounce chapter 1 and the Exegetical Insights to his other chapters.)
The teaching setting is much easier to introduce and focus on the Greek text than in a sermon/preaching setting. However, this should not preclude the use of the Greek text in certain situations during the sermon. Especially key words from the scriptures that can be expounded on further by using a different translation. We have all heard this procedure used in sermons, why not throw in the original Greek word and expound from there. This is probably the extent of using Greek in preaching but in a classroom setting - teach away!

[Bryan]

It seems apparent to me that the congregations to whom I speak are aware that the New Testament was given to us in Koine Greek. Christians are also aware that they are unable to extract all the Truth for which they hunger from the text. Divine insight notwithstanding, people look to the clergy to deliver the goods when it comes to Biblical explanation. And while all may have some access to the Greek language, not all will encumber themselves to master it. It does the Body of Christ a great service when we clarify the meaning of some obscure word or statement for the average listener. Indeed our very purpose for being in the ministry is to equip the saints. Pragmatically speaking, bringing the laity into an enlightening of understanding must be done in a way that is unobtrusive and inoffensive. Nobody likes a ?know-it-all?. We must never ?lord? our knowledge of anything over others as though they could never learn this except for the blessing of our being there for them. As with any one, we must approach our flock with gentleness and respect. We must never speak to them in a condescending way.
I agree, knowing the original text allows the clergy to help clarify the meaning of the text to the flock and address the issues of the text in a more concise way. Helping people in their relationship with God the Father and our Savior Jesus Christ is our end and using the original Text in an 'unobtrusive' and tactful manner is our means. I was onced challenged that if I was "studing theology and the Bible should I not have the Bible memorized - after all it's just one book." Well, while I do not have much indeed memorized, I am working on knowing the original text (Greek at least) and that is the actual Word from which all people everywhere can find the truth - Jesus. Is Greek important? Absolutely!

[Lynda]

The effective use of N.T. Greek while avoiding a sense of being overbearing requires that the one doing the teaching first knows his audience and what aspects of the Greek language would best facilitate their instruction. Since most native English speakers in America do not have a solid grasp of a second language, it is often helpful to expand the sense of key Greek words which may make use of several English words not necessarilty related to the English translation of the Greek word under consideration.
It is, also, sometimes useful to give a brief background on a tense and why the author of a Biblical text may have used that particular form. For example, the use of the present tense to convey a continuous action helps an individual to acquire a clearer picture of what a Biblical author is trying to say as regards a specific action. Our text gives an illustration of this in 1 Thes.. 1:2 where Paul uses the adverb "always" and the present tense to convey his on-going thanks to the Thessalonian believers.
One of the keys, then, to an effective but not overbearing use of the Greek language in teaching and preaching is to keep explanations simple and information useful to our American audiences and congregations.

[Lynda]

It seems apparent to me that the congregations to whom I speak are aware that the New Testament was given to us in Koine Greek. Christians are also aware that they are unable to extract all the Truth for which they hunger from the text. Divine insight notwithstanding, people look to the clergy to deliver the goods when it comes to Biblical explanation. And while all may have some access to the Greek language, not all will encumber themselves to master it. It does the Body of Christ a great service when we clarify the meaning of some obscure word or statement for the average listener. Indeed our very purpose for being in the ministry is to equip the saints. Pragmatically speaking, bringing the laity into an enlightening of understanding must be done in a way that is unobtrusive and inoffensive. Nobody likes a ?know-it-all?. We must never ?lord? our knowledge of anything over others as though they could never learn this except for the blessing of our being there for them. As with any one, we must approach our flock with gentleness and respect. We must never speak to them in a condescending way.

A pastor's heart usually is demonstrated by a willingness to point the way to the Godhead as represented in His self-revelation. Perhaps, this willingness or the "delivering of the goods" would be for men who have a working knowledge of N.T. Greek to facilitate a desire in the hearts of their congregations to become more familiar with the language the Lord chose to write His message. Enabling another to do what one does is part of the equipping process and is essential for the functioning of the Body of Christ when a knowledgeable leader isn't available. It's rather a weakening of a testimony when a believer is forced to say, "You should talk with my pastor, he knows all about Greek which is Greek to me!".
Naturally, the majority of individuals don't have the drive to "encumber themselves", but, by example and even inspiration, some will be enabled by the Holy Spirit to take on the pursuit of N.T. Greek so that they wouldn't have to depend so heavily upon a pastor's knowledge in expounding the Book upon which Christians are resting all the facets of their lives.

[scottmeador]

The importance of Greek goes without saying. However, showing its importance from the pulpit should only come in "dropper fulls." We have to remember that almost all of those who hear us on a weekly basis have absolutely no understanding of Greek. And to be honest, most don't really care. Yes, sorrow to bust the bubble of most of us "seminarians" but it is true. Sadly, people commonly just view the Bible as an English book. Small doses of Greek words and any English cognates can bring clearer understanding to the Scirptures. This clearer understanding leads to clearer application. That is what it is truly about after all: application. Our study of the Greek language is a tool that should help us to further the application of Scriptures, not to display our knowledge of it. If we keep this in mind and give "small doses" of Greek meanings in the right places, it will bring life to passages of Scripture and our sermons.

[scottmeador]

It seems apparent to me that the congregations to whom I speak are aware that the New Testament was given to us in Koine Greek. Christians are also aware that they are unable to extract all the Truth for which they hunger from the text. Divine insight notwithstanding, people look to the clergy to deliver the goods when it comes to Biblical explanation. And while all may have some access to the Greek language, not all will encumber themselves to master it. It does the Body of Christ a great service when we clarify the meaning of some obscure word or statement for the average listener. Indeed our very purpose for being in the ministry is to equip the saints. Pragmatically speaking, bringing the laity into an enlightening of understanding must be done in a way that is unobtrusive and inoffensive. Nobody likes a ?know-it-all?. We must never ?lord? our knowledge of anything over others as though they could never learn this except for the blessing of our being there for them. As with any one, we must approach our flock with gentleness and respect. We must never speak to them in a condescending way.

A pastor's heart usually is demonstrated by a willingness to point the way to the Godhead as represented in His self-revelation. Perhaps, this willingness or the "delivering of the goods" would be for men who have a working knowledge of N.T. Greek to facilitate a desire in the hearts of their congregations to become more familiar with the language the Lord chose to write His message. Enabling another to do what one does is part of the equipping process and is essential for the functioning of the Body of Christ when a knowledgeable leader isn't available. It's rather a weakening of a testimony when a believer is forced to say, "You should talk with my pastor, he knows all about Greek which is Greek to me!".
Naturally, the majority of individuals don't have the drive to "encumber themselves", but, by example and even inspiration, some will be enabled by the Holy Spirit to take on the pursuit of N.T. Greek so that they wouldn't have to depend so heavily upon a pastor's knowledge in expounding the Book upon which Christians are resting all the facets of their lives.

I don't believe that our understanding of Greek has anything to do with our testimony. Knowing Greek for the average person is like having 4-wheel drive instead of 2-wheel drive: It helps you maneuver better in difficult spots. For the pastor, I believe Greek is an indespensible tool that we must have, but we shouldn't try to elevate it to a sign of an individual's spiritual condition. Pastors are given to guide and shepherd the flock. Most don't shepherd shepherds, they shepherd sheep. Sheep don't always know everything that a shepherd knows nor should they be expected to. So, the shepherd should assist the sheep in navigating through places of Scripture where the understanding of Greek language is a valuable tool.

[Ricky]

When we preach and teach, we don't have to give a Greek grammar lecture. The dynamics of the language are better kept to the translators and exegitical lectures. The typical audience of a preacher is not interested in knowing the different tenses and paradigms of the Greek language. However, the implication of the grammar on the meaning of a particular word is of interest to all audiences. For example, explaining that the word used in a particular verse was of a genitive singular ending and that genitive case shows possession may provide a very valuable emphasis. This kind of emphasis is highly interesting in a preaching or teaching scenario. However, the preacher needs to be selective of how many times he uses translation and where exactly it is used. If he is constantly going to the greek for translation, he would overload the audience.

[Ricky]

It seems apparent to me that the congregations to whom I speak are aware that the New Testament was given to us in Koine Greek. Christians are also aware that they are unable to extract all the Truth for which they hunger from the text. Divine insight notwithstanding, people look to the clergy to deliver the goods when it comes to Biblical explanation. And while all may have some access to the Greek language, not all will encumber themselves to master it. It does the Body of Christ a great service when we clarify the meaning of some obscure word or statement for the average listener. Indeed our very purpose for being in the ministry is to equip the saints. Pragmatically speaking, bringing the laity into an enlightening of understanding must be done in a way that is unobtrusive and inoffensive. Nobody likes a ?know-it-all?. We must never ?lord? our knowledge of anything over others as though they could never learn this except for the blessing of our being there for them. As with any one, we must approach our flock with gentleness and respect. We must never speak to them in a condescending way.

A pastor's heart usually is demonstrated by a willingness to point the way to the Godhead as represented in His self-revelation. Perhaps, this willingness or the "delivering of the goods" would be for men who have a working knowledge of N.T. Greek to facilitate a desire in the hearts of their congregations to become more familiar with the language the Lord chose to write His message. Enabling another to do what one does is part of the equipping process and is essential for the functioning of the Body of Christ when a knowledgeable leader isn't available. It's rather a weakening of a testimony when a believer is forced to say, "You should talk with my pastor, he knows all about Greek which is Greek to me!".
Naturally, the majority of individuals don't have the drive to "encumber themselves", but, by example and even inspiration, some will be enabled by the Holy Spirit to take on the pursuit of N.T. Greek so that they wouldn't have to depend so heavily upon a pastor's knowledge in expounding the Book upon which Christians are resting all the facets of their lives.

I don't believe that our understanding of Greek has anything to do with our testimony. Knowing Greek for the average person is like having 4-wheel drive instead of 2-wheel drive: It helps you maneuver better in difficult spots. For the pastor, I believe Greek is an indespensible tool that we must have, but we shouldn't try to elevate it to a sign of an individual's spiritual condition. Pastors are given to guide and shepherd the flock. Most don't shepherd shepherds, they shepherd sheep. Sheep don't always know everything that a shepherd knows nor should they be expected to. So, the shepherd should assist the sheep in navigating through places of Scripture where the understanding of Greek language is a valuable tool.

I partially agree with this response. Our understanding of Greek has nothing to do with our testimony. However, the response undermines the abilities of our sheep. We are not just driven sheep and cattle. The sheep we shepherd are capable of becoming shepherds themselves. They have the cognitive capability to understand and to learn as much Greek as we "seminarians" do. If my father has left me letters telling me about him and what he envisions for my life, I would like to be able to read those letters directly, withoug having to hire a translator and get his interpretation for me. I think most Christians feel that way too. Clearly, not all have the drive, the capability and the resources to learn the language. But if a friend (the pastor) would teach me little words here and there, I might eventually learn to say "Hello world" in my father's language.

[scottmeador]

There is an appropriate time in every sermon or lesson to use our Greek understanding to assist in learning. The benefits of knowing Greek are plentiful. But there are some drawbacks. First, and foremost, we must never "over-translate." Because of the liberty in translating Greek, we must never use that to place a meaning upon a word or phrase that is unwarranted. Biblical authors had a meaning in mind when they wrote and it is our job to find that intended meaning. Second, we must always remember that the quickest way to lose an audience is to spend time talking about something that they don't understand and aren't interested in learning. The truth is not everyone in our churches care about the original Greek text. They just want to know how to live for God in the here and now. Over-translating and over-dosing is two things we should watch out for.

[scottmeador]

When we preach and teach, we don't have to give a Greek grammar lecture. The dynamics of the language are better kept to the translators and exegitical lectures. The typical audience of a preacher is not interested in knowing the different tenses and paradigms of the Greek language. However, the implication of the grammar on the meaning of a particular word is of interest to all audiences. For example, explaining that the word used in a particular verse was of a genitive singular ending and that genitive case shows possession may provide a very valuable emphasis. This kind of emphasis is highly interesting in a preaching or teaching scenario. However, the preacher needs to be selective of how many times he uses translation and where exactly it is used. If he is constantly going to the greek for translation, he would overload the audience.

We should never underestimate the abilities of our listeners. What we should concern ourselves with is desire. If there are those who really desire to learn and use the Biblical Greek language, every pastor should do his best to help him and point him in the right direction. Obviously, a full-time pastor is limited in his ability and time to personally tutor those who want to learn Greek. That is what our universities and seminaries are for. I believe that we should always emphasize the importance of Greek. After all, nothing can be more reliable than the original.

[jannagonwa]

There have already been several insightful responses in this forum, so I don't know that I am offering anything wholly original, but let me build on what has already been said:

As we try to use our knowledge of Greek in a way that is helpful and not overbearing, I think the key is humility. Motivation is crucial -- why are we choosing to use a particular Greek illustration? Does it really help to illuminate the Scriptures, or does it just give us an excuse to prove that we have been well trained to minister the Word? There is no excuse for using Greek just to appear scholarly; it alienates our listeners and fosters unneccessary divisions between minister and congregation.

This brings me to another key idea. We must remember that, fundamentally, each minister or teacher is a member of the Body of Christ; we are part of a family of people who share equal worth and common struggles and joys. Some of us will serve that Body in a professional ministerial capacity, but that doesn't make us elite, simply specialized. We serve and are served by the other members of the Body; we too have our weaknesses to overcome and our race to run alongside our brothers and sisters. When we preach and teach from this place of commonality, of brotherhood, it should be easy for us to use our knowledge without appearing overbearing. We share insights from the Greek that have helped us to run our own races. When we bring Greek to the practical level -- "this is what this fact means to me and why it helps me follow Jesus more closely" -- it will be relevant to our congregations. We will share Greek without appearing didactic when we first allow it to change our own lives.

[jannagonwa]

I don't believe that our understanding of Greek has anything to do with our testimony. Knowing Greek for the average person is like having 4-wheel drive instead of 2-wheel drive: It helps you maneuver better in difficult spots. For the pastor, I believe Greek is an indespensible tool that we must have, but we shouldn't try to elevate it to a sign of an individual's spiritual condition. Pastors are given to guide and shepherd the flock. Most don't shepherd shepherds, they shepherd sheep. Sheep don't always know everything that a shepherd knows nor should they be expected to. So, the shepherd should assist the sheep in navigating through places of Scripture where the understanding of Greek language is a valuable tool.

I partially agree with this response. Our understanding of Greek has nothing to do with our testimony. However, the response undermines the abilities of our sheep. We are not just driven sheep and cattle. The sheep we shepherd are capable of becoming shepherds themselves. They have the cognitive capability to understand and to learn as much Greek as we "seminarians" do. If my father has left me letters telling me about him and what he envisions for my life, I would like to be able to read those letters directly, withoug having to hire a translator and get his interpretation for me. I think most Christians feel that way too. Clearly, not all have the drive, the capability and the resources to learn the language. But if a friend (the pastor) would teach me little words here and there, I might eventually learn to say "Hello world" in my father's language.

While it's true that the members of a congregation have the capacity to become shepherds themselves, and that they certainly have the same cognitive capability of those in seminary, I still think that scottmeador raises a valid distinction between sheep and shepherds. Practically speaking, I do not think it is feasible for the average congregation member to learn Greek. It might not take long to learn a Greek word or two, but to reach the point where one can read the original text with enough competence that one can draw his/her own insights from it does take a significant amount of time, effort, and -- let's face it -- tuition money. :wink: Practically speaking, while they are certainly competent enough for it, the vast majority of people in the congregation do not have the drive or the resources for this, simply because they have other responsibilities and cannot devote the amount of time to studies that a seminarian can and does. To say that sheep cannot be expected to have the specialized knowledge of the shepherd simply recognizes this fact, and that's exactly what a pastor does when he teaches his congregation to say "hello world" without trying to teach them the entire Greek language.

Incidentally, one of the best ways to use Greek without being overbearing is to remember (as Ricky said) that those in the congregation are just as capable as the average seminarian, while keeping in mind (as scottmeador explained) that pastors do have specialized knowledge from which their congregation can benefit. If we can keep these two sides in balance, we can use our specialized knowledge of Greek in a way that is helpful rather than alienating.

[lisac]

The effective use of N.T. Greek while avoiding a sense of being overbearing requires that the one doing the teaching first knows his audience and what aspects of the Greek language would best facilitate their instruction. Since most native English speakers in America do not have a solid grasp of a second language, it is often helpful to expand the sense of key Greek words which may make use of several English words not necessarilty related to the English translation of the Greek word under consideration.
It is, also, sometimes useful to give a brief background on a tense and why the author of a Biblical text may have used that particular form. For example, the use of the present tense to convey a continuous action helps an individual to acquire a clearer picture of what a Biblical author is trying to say as regards a specific action. Our text gives an illustration of this in 1 Thes.. 1:2 where Paul uses the adverb "always" and the present tense to convey his on-going thanks to the Thessalonian believers.
One of the keys, then, to an effective but not overbearing use of the Greek language in teaching and preaching is to keep explanations simple and information useful to our American audiences and congregations.

I agree with the statement that "the one doing the teaching first knows his audience and what aspects of the Greek language would best facilitate their instruction." I don't believe our congregations are wanting to walk out fluent in Greek; most want a better grasp or understanding of the scripture. I find it helpful to provide fill in the blank notes with definitions. For example while teaching Ephesians 1:19 I listed out the four Greek words used here for power: dunamis, energian, kratous and ischuos, beside each one gave a brief definition and then applied the concept: God is all powerful in all areas. When people can read it, write it and hear it, they are more likely to understand. Once again I agree with Lynda, to be effective, "but not overbearing [using] the Greek language in teaching and preaching is to keep explanations simple and information useful to our American audiences and congregations."

[lisac]

When we preach and teach, how can we use the Greek in a way that is effective, but not overbearing?

In order to be effective in our use of the Greek we must present it in a user friendly fashion. Utilizing the many tools that are available today, powerpoint, notes etc. Breaking the words down and demonstrating the importance of understanding the meaning in the orginal language and context is vital as we teach. However, it is a fine line between demonstrating the importance of the Greek language and using it and sounding pompous and self important. We must first understand that our goal is to present the gospel in a way that is useful to our congregants. Our messages must be bathed in prayer and we must be guided by the Holy Spirit to best convey the message.

[lackey1314]

Honestly, I have just received my ministerial license to preach as of two months ago. I have yet to secure a regular venue where I can begin to incorporate my Greek learning into the delivery of a given sermon. Since this is my second semester in Greek, I must say that my undersatnding is rather shallow. Since I struggle with the motivation to discipline myself to learn the vocabulary words, as well as the rules for why things are the way they are, I confess that I need a new approach to learning such a language. However, as it relates to the in-class discussions in my first semester, I discovered that there are many ways in which the Greek language can and should be incorporated into the pastor's/preacher's role of communicating accuratley God's Word. First, I believe that Greek can be taught through visuals. Specifically, that when diagrams, pictures, and flow-charts are used to show progressions of learning how rules relate to other rules, studnets will become enabled to learn how to make the needed connections to develop a base of competency in approaching his/her studies. Second, I believe that when I preach or teach from God's Word, that by holding myself accountable to a standard of interpretation where validation can be established by both unbelievers and believers alike from a lexicon, that such a common basis can be objectively considered and deemed credible. Last, since effectiveness reflects accuracy and in many cases proper understanding, I believe that the tendencies of students who consider it overbearing, at least in part of the initial basics of Greek, can become diminshed by maintaining a proper perspective and attitude. I myself struggle with attitude. But, students do not have to allow their frustrations, like realizing they are not automatically competent to readily understand the many Greek concepts, to keep them from progressing with their attempts to learn Greek. I believe that the threshhold of overbearingness becomes apparent when students allow themselves to assume accountability with many times more material than they can show proficiency with. Therefore, I believe the antidote for such a problem is to pace your learning, review weekly, and hold yourself accountable to someone that actually enables you to become better motivated to learn. Since learning is a challenge, I believe that such a partner should offer some reward for completing a short term task. This promotes satisfaction as well as healthy self-regard for your own competentcy.

[lackey1314]

When we preach and teach, we don't have to give a Greek grammar lecture. The dynamics of the language are better kept to the translators and exegitical lectures. The typical audience of a preacher is not interested in knowing the different tenses and paradigms of the Greek language. However, the implication of the grammar on the meaning of a particular word is of interest to all audiences. For example, explaining that the word used in a particular verse was of a genitive singular ending and that genitive case shows possession may provide a very valuable emphasis. This kind of emphasis is highly interesting in a preaching or teaching scenario. However, the preacher needs to be selective of how many times he uses translation and where exactly it is used. If he is constantly going to the greek for translation, he would overload the audience.

Based upon Ricky's perspective I agree wholeheartedly. The "dynamics" of learning, especially a foreign language, are unique to the individual interests of students. The varying tenses and paradigms as Ricky mentioned represent a standard in which the preacher/teacher must demonstrate competency and a passion for, so that the hearers can grasp such a passion as well as an accurate understanding of why the Greek text should be considered as to illumine many of the theological, spiritual, and practical truths that are not understood fully with a literal interpretaion of reading. I affirm Ricky's example as it relates to showing a specific aspect of a given subject in God's Word. Even from my own studies I have discovered that if I can become assured of who the subject is and how the direct or indirect object relates, then I can gain a sound competency for interpreting the meaning of that passage within the contect of surrounding verses, chapters, or even books. Last, I also agree with Ricky in that the preacher/teacher must practice discretion as it relates to the depth of attention given to a particular aspect of the Greek language. I believe that when precision must be used to illumine what the writer intended that such focus should be communicated prior to the speaking engagement if possible to prepare the listener for the subject matter and so that the listener comes with curiosity and a picked interest to affect their learning through further stimulation and guidedance.