Welcome to Lesson 31 of the Latinum Institute's Koine Greek course for English speakers. In this lesson, we will explore the various Greek words meaning "go," including πορεύομαι (poreuomai), ὑπάγω (hypagō), and ἔρχομαι (erchomai). These verbs are fundamental to expressing movement and travel in Koine Greek, the common dialect of Greek spoken throughout the eastern Mediterranean from approximately 300 BCE to 600 CE.
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Definition: The English word "go" encompasses various types of movement from one place to another. In Koine Greek, this concept is expressed through several different verbs, each with subtle distinctions in meaning: πορεύομαι emphasizes journeying or traveling, ὑπάγω often means to go away or depart, ἔρχομαι can mean both "come" and "go" depending on perspective, and βαίνω specifically means to walk or step.
FAQ Schema: Question: What does "go" mean in Koine Greek? Answer: "Go" in Koine Greek is expressed through multiple verbs: πορεύομαι (poreuomai) means "to journey, travel"; ὑπάγω (hypagō) means "to go away, depart"; ἔρχομαι (erchomai) means "to come/go"; and βαίνω (bainō) means "to walk, step." Each verb conveys different nuances of movement.
Educational Schema: Subject: Language Learning Topic: Koine Greek Vocabulary and Grammar Level: Beginner to Intermediate Type: Self-study lesson for autodidacts Focus: Movement verbs in Koine Greek
How This Topic Word Will Be Used: In this lesson, we will examine 15 diverse examples showing how these "go" verbs function in various contexts - from simple statements of movement to complex theological and narrative uses. You will see these verbs in different tenses, moods, and persons, providing a comprehensive understanding of how ancient Greek speakers expressed movement.
Key Takeaways: -
Koine Greek uses multiple verbs to express "go," each with distinct meanings -
πορεύομαι emphasizes the journey or process of going -
ὑπάγω often implies departure or going away -
ἔρχομαι can mean both "come" and "go" based on perspective -
These verbs appear frequently in New Testament and other Koine texts -
Understanding verb aspect is crucial for proper translation
31.1a ὁ the (ho) μαθητὴς disciple (ma-thē-tēs) πορεύεται goes (po-reu-e-tai) εἰς to (eis) τὴν the (tēn) πόλιν city (po-lin)
31.2a ὑπάγετε go-away (hy-pa-ge-te) καὶ and (kai) εἰρήνη peace (ei-rē-nē) μεθ' with (meth') ὑμῶν you (hy-mōn)
31.3a ἦλθον I-came/went (ēl-thon) πρὸς toward (pros) τὸν the (ton) ποταμὸν river (po-ta-mon) χθές yesterday (khthes)
31.4a οἱ the (hoi) στρατιῶται soldiers (stra-ti-ō-tai) βαίνουσιν walk (bai-nou-sin) διὰ through (di-a) τῆς the (tēs) ὁδοῦ road (ho-dou)
31.5a πορευθέντες having-gone (po-reu-then-tes) εὗρον they-found (heu-ron) τὸ the (to) παιδίον child (pai-di-on)
31.6a ὑπάγω I-go-away (hy-pa-gō) πρὸς to (pros) τὸν the (ton) πατέρα father (pa-te-ra) μου my (mou)
31.7a δεῦτε come (deu-te) καὶ and (kai) ἔρχεσθε go (er-khes-the) ὀπίσω behind (o-pi-sō) μου me (mou)
31.8a εἰς into (eis) τὸ the (to) ὄρος mountain (o-ros) ἀναβαίνει he-goes-up (a-na-bai-nei) ὁ the (ho) προφήτης prophet (pro-phē-tēs)
31.9a μὴ not (mē) πορεύεσθε go (po-reu-es-the) εἰς into (eis) ὁδὸν way (ho-don) ἐθνῶν of-nations (eth-nōn)
31.10a ἀπῆλθεν went-away (a-pēl-then) ἡ the (hē) γυνὴ woman (gy-nē) εἰς to (eis) τὸν the (ton) οἶκον house (oi-kon) αὐτῆς her (au-tēs)
31.11a καταβαίνουσιν they-go-down (ka-ta-bai-nou-sin) ἀπὸ from (a-po) Ἱερουσαλὴμ Jerusalem (Hi-e-rou-sa-lēm)
31.12a πορευθῶμεν let-us-go (po-reu-thō-men) καὶ and (kai) ἡμεῖς we (hē-meis) σὺν with (syn) αὐτῷ him (au-tō)
31.13a ὅπου where (ho-pou) ἐγὼ I (e-gō) ὑπάγω go (hy-pa-gō) ὑμεῖς you (hy-meis) οὐ not (ou) δύνασθε are-able (dy-nas-the) ἐλθεῖν to-come (el-thein)
31.14a διέβησαν they-went-across (di-e-bē-san) τὸν the (ton) Ἰορδάνην Jordan (I-or-da-nēn) ποταμόν river (po-ta-mon)
31.15a ἐξελθόντες having-gone-out (ex-el-thon-tes) ἐκ from (ek) τῆς the (tēs) συναγωγῆς synagogue (sy-na-gō-gēs) εὐθὺς immediately (eu-thys) ἦλθον they-went (ēl-thon)
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31.1b ὁ μαθητὴς πορεύεται εἰς τὴν πόλιν. The disciple goes to the city.
31.2b ὑπάγετε καὶ εἰρήνη μεθ' ὑμῶν. Go away and peace be with you.
31.3b ἦλθον πρὸς τὸν ποταμὸν χθές. I went to the river yesterday.
31.4b οἱ στρατιῶται βαίνουσιν διὰ τῆς ὁδοῦ. The soldiers walk through the road.
31.5b πορευθέντες εὗρον τὸ παιδίον. Having gone, they found the child.
31.6b ὑπάγω πρὸς τὸν πατέρα μου. I go away to my father.
31.7b δεῦτε καὶ ἔρχεσθε ὀπίσω μου. Come and go behind me.
31.8b εἰς τὸ ὄρος ἀναβαίνει ὁ προφήτης. The prophet goes up into the mountain.
31.9b μὴ πορεύεσθε εἰς ὁδὸν ἐθνῶν. Do not go into the way of the nations.
31.10b ἀπῆλθεν ἡ γυνὴ εἰς τὸν οἶκον αὐτῆς. The woman went away to her house.
31.11b καταβαίνουσιν ἀπὸ Ἱερουσαλήμ. They go down from Jerusalem.
31.12b πορευθῶμεν καὶ ἡμεῖς σὺν αὐτῷ. Let us also go with him.
31.13b ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν. Where I go, you are not able to come.
31.14b διέβησαν τὸν Ἰορδάνην ποταμόν. They went across the Jordan River.
31.15b ἐξελθόντες ἐκ τῆς συναγωγῆς εὐθὺς ἦλθον. Having gone out from the synagogue, they immediately went.
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31.1c ὁ μαθητὴς πορεύεται εἰς τὴν πόλιν.
31.2c ὑπάγετε καὶ εἰρήνη μεθ' ὑμῶν.
31.3c ἦλθον πρὸς τὸν ποταμὸν χθές.
31.4c οἱ στρατιῶται βαίνουσιν διὰ τῆς ὁδοῦ.
31.5c πορευθέντες εὗρον τὸ παιδίον.
31.6c ὑπάγω πρὸς τὸν πατέρα μου.
31.7c δεῦτε καὶ ἔρχεσθε ὀπίσω μου.
31.8c εἰς τὸ ὄρος ἀναβαίνει ὁ προφήτης.
31.9c μὴ πορεύεσθε εἰς ὁδὸν ἐθνῶν.
31.10c ἀπῆλθεν ἡ γυνὴ εἰς τὸν οἶκον αὐτῆς.
31.11c καταβαίνουσιν ἀπὸ Ἱερουσαλήμ.
31.12c πορευθῶμεν καὶ ἡμεῖς σὺν αὐτῷ.
31.13c ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.
31.14c διέβησαν τὸν Ἰορδάνην ποταμόν.
31.15c ἐξελθόντες ἐκ τῆς συναγωγῆς εὐθὺς ἦλθον.
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The primary verbs meaning "go" in Koine Greek each have distinct uses and connotations:
1. πορεύομαι (poreuomai) - Deponent Middle -
Conjugation pattern (Present Indicative): -
πορεύομαι (I go) -
πορεύῃ (you go) -
πορεύεται (he/she/it goes) -
πορευόμεθα (we go) -
πορεύεσθε (you all go) -
πορεύονται (they go) -
Emphasizes the journey or process of going -
Often used for purposeful travel -
Aorist: ἐπορεύθην (I went) -
Perfect: πεπόρευμαι (I have gone)
2. ὑπάγω (hypagō) - Regular Active -
Conjugation pattern (Present Indicative): -
ὑπάγω (I go away) -
ὑπάγεις (you go away) -
ὑπάγει (he/she/it goes away) -
ὑπάγομεν (we go away) -
ὑπάγετε (you all go away) -
ὑπάγουσιν (they go away) -
Implies departure or going away from -
Compound of ὑπό (under) + ἄγω (lead) -
Often has connotation of withdrawal
3. ἔρχομαι (erchomai) - Deponent Middle -
Present: ἔρχομαι (I come/go) -
Aorist: ἦλθον (I came/went) - note the stem change -
Perfect: ἐλήλυθα (I have come/gone) -
Can mean both "come" and "go" depending on perspective -
Focus is on the arrival point rather than departure
4. βαίνω (bainō) - Regular Active -
Less common in simple form -
Often appears in compounds: -
ἀναβαίνω (go up) -
καταβαίνω (go down) -
διαβαίνω (go through/across) -
Emphasizes the physical act of walking
-
Confusing ἔρχομαι with English "come" only -
Greek ἔρχομαι can mean both "come" and "go" -
Context determines the translation -
English speakers often mistranslate this -
Using the wrong verb for context -
πορεύομαι for journeys and purposeful travel -
ὑπάγω for departures and going away -
Don't use them interchangeably -
Forgetting deponent verbs -
πορεύομαι and ἔρχομαι are middle/passive in form but active in meaning -
There is no active voice for these verbs -
Aorist stem confusion -
ἔρχομαι has aorist ἦλθον (completely different stem) -
Students often try to form *ἐρχόμην incorrectly
-
Ask: Is the focus on the journey itself? -
If yes → use πορεύομαι -
Ask: Is someone leaving or departing? -
If yes → use ὑπάγω -
Ask: Is the focus on arrival at destination? -
If yes → use ἔρχομαι -
Ask: Is physical walking emphasized? -
If yes → use βαίνω or its compounds
Unlike English which uses "go" for most movement, Greek distinguishes: -
English: "I go to the store" (neutral) -
Greek: πορεύομαι εἰς τὴν ἀγοράν (emphasizes the journey) -
Greek: ὑπάγω εἰς τὴν ἀγοράν (emphasizes leaving here) -
Greek: ἔρχομαι εἰς τὴν ἀγοράν (emphasizes arriving there)
Greek emphasizes aspect (how an action unfolds) over time: -
Present tense: ongoing or repeated action (πορεύομαι - I am going/I go regularly) -
Aorist tense: simple occurrence (ἐπορεύθην - I went) -
Perfect tense: completed action with ongoing results (πεπόρευμαι - I have gone and am still there)
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Understanding the various Greek words for "go" requires appreciating the ancient Mediterranean context in which Koine Greek was spoken. Travel in the Hellenistic and Roman periods was both common and challenging, shaping how Greek speakers conceptualized movement.
Road Networks and Travel The extensive Roman road system (cursus publicus) made travel more feasible than in previous eras. Major roads like the Via Egnatia connected Rome with the eastern provinces. This infrastructure explains why πορεύομαι often implies purposeful, planned journeys - travelers would prepare carefully for trips along these routes.
Maritime Travel Much movement in the Greek-speaking world occurred by sea. The verb πλέω (sail) was as common as walking verbs. Seasonal sailing patterns meant that "going" somewhere often required waiting for favorable winds, adding layers of meaning to departure verbs like ὑπάγω.
Religious Pilgrimage The Jewish practice of pilgrimage to Jerusalem three times yearly (Passover, Pentecost, Tabernacles) made "going up" (ἀναβαίνω) to Jerusalem a culturally loaded phrase. Even from coastal areas at sea level, one always "went up" to Jerusalem due to its religious significance, not just its elevation.
Social Implications of Movement In ancient society, movement often indicated social status: -
Slaves and servants "went" (ὑπάγω) when dismissed -
Free citizens "journeyed" (πορεύομαι) by choice -
Wandering philosophers "went about" (περιπατέω) teaching
Military Movement The frequency of military campaigns in the Hellenistic world influenced vocabulary. Compounds of βαίνω appear often in military contexts: -
ἐμβαίνω (embark, board ships) -
προβαίνω (advance) -
παραβαίνω (transgress, cross boundaries)
Metaphorical Usage Greek philosophical and religious thought used movement metaphors extensively: -
The "way" (ὁδός) of life -
"Following" (ἀκολουθέω) a teacher -
"Walking" (περιπατέω) in truth
This rich cultural context explains why Koine Greek maintained multiple verbs for "go" - each captured different social, practical, and metaphorical dimensions of movement in the ancient world.
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Source: Gospel of Matthew 28:19-20a (Opening of the Great Commission)
πορευθέντες having-gone (po-reu-then-tes) οὖν therefore (oun) μαθητεύσατε make-disciples (ma-thē-teu-sa-te) πάντα all (pan-ta) τὰ the (ta) ἔθνη nations (eth-nē) βαπτίζοντες baptizing (bap-ti-zon-tes) αὐτοὺς them (au-tous) εἰς into (eis) τὸ the (to) ὄνομα name (o-no-ma) τοῦ of-the (tou) πατρὸς father (pa-tros) καὶ and (kai) τοῦ of-the (tou) υἱοῦ son (hui-ou) καὶ and (kai) τοῦ of-the (tou) ἁγίου holy (ha-gi-ou) πνεύματος spirit (pneu-ma-tos) διδάσκοντες teaching (di-das-kon-tes) αὐτοὺς them (au-tous) τηρεῖν to-keep (tē-rein) πάντα all-things (pan-ta) ὅσα as-many-as (ho-sa) ἐνετειλάμην I-commanded (e-ne-tei-la-mēn) ὑμῖν you (hy-min)
πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν.
Therefore, having gone, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep all things whatsoever I commanded you.
πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν.
This passage, known as the Great Commission, opens with πορευθέντες, an aorist passive participle of πορεύομαι. For English speakers, several points deserve attention:
Grammatical Structure The participle πορευθέντες is often translated "Go!" in English Bibles, but it's actually a participle ("having gone") subordinate to the main verb μαθητεύσατε ("make disciples"). The Greek emphasizes that going is preparatory to the main action of disciple-making.
Cultural and Archaeological Context This commission would have resonated powerfully in the Roman world, where travel infrastructure made such a universal mission conceivable. Archaeological evidence shows extensive Jewish diaspora communities throughout the Mediterranean, providing initial contact points for early Christian missionaries who would "go" to these locations.
Verbal Aspect The aorist participle πορευθέντες views the going as a complete action, while the present participles βαπτίζοντες ("baptizing") and διδάσκοντες ("teaching") indicate ongoing activities. This grammatical distinction suggests that while the initial going happens once, the baptizing and teaching continue.
Why πορεύομαι? The choice of πορεύομαι rather than other "go" verbs emphasizes the purposeful, mission-oriented nature of this movement. This isn't mere travel (ὑπάγω) or arrival (ἔρχομαι), but intentional journeying with a specific goal.
Translation Challenges English translations often render this as an imperative ("Go!"), but the Greek is more nuanced. A literal translation would be: "Therefore, having gone, make disciples..." This assumes the going will happen and focuses on what to do upon arrival. This subtlety is lost in English but would have been clear to Greek speakers.
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31.16a καὶ and (kai) ἐγένετο it-happened (e-ge-ne-to) ἐν in (en) τῷ the (tō) συμπληροῦσθαι to-be-fulfilled (sym-plē-rous-thai) τὰς the (tas) ἡμέρας days (hē-me-ras) τῆς of-the (tēs) ἀναλήμψεως ascension (a-na-lēm-pse-ōs) αὐτοῦ his (au-tou)
31.17a αὐτὸς he (au-tos) τὸ the (to) πρόσωπον face (pro-sō-pon) ἐστήρισεν set-firmly (e-stē-ri-sen) τοῦ to (tou) πορεύεσθαι go (po-reu-es-thai) εἰς to (eis) Ἱερουσαλήμ Jerusalem (Hi-e-rou-sa-lēm)
31.18a καὶ and (kai) ἀπέστειλεν sent (a-pe-stei-len) ἀγγέλους messengers (an-ge-lous) πρὸ before (pro) προσώπου face (pro-sō-pou) αὐτοῦ his (au-tou)
31.19a καὶ and (kai) πορευθέντες having-gone (po-reu-then-tes) εἰσῆλθον they-entered (ei-sēl-thon) εἰς into (eis) κώμην village (kō-mēn) Σαμαριτῶν of-Samaritans (Sa-ma-ri-tōn)
31.20a ὡς so-as (hōs) ἑτοιμάσαι to-prepare (he-toi-ma-sai) αὐτῷ for-him (au-tō)
31.21a καὶ and (kai) οὐκ not (ouk) ἐδέξαντο they-received (e-dex-an-to) αὐτόν him (au-ton) ὅτι because (ho-ti) τὸ the (to) πρόσωπον face (pro-sō-pon) αὐτοῦ his (au-tou) ἦν was (ēn) πορευόμενον going (po-reu-o-me-non) εἰς to (eis) Ἱερουσαλήμ Jerusalem (Hi-e-rou-sa-lēm)
31.22a ἰδόντες seeing (i-don-tes) δὲ but (de) οἱ the (hoi) μαθηταὶ disciples (ma-thē-tai) Ἰάκωβος James (I-a-kō-bos) καὶ and (kai) Ἰωάννης John (I-ō-an-nēs) εἶπαν said (ei-pan)
31.23a κύριε Lord (ky-ri-e) θέλεις do-you-want (the-leis) εἴπωμεν we-should-say (ei-pō-men) πῦρ fire (pyr) καταβῆναι to-come-down (ka-ta-bē-nai) ἀπὸ from (a-po) τοῦ the (tou) οὐρανοῦ heaven (ou-ra-nou)
31.24a στραφεὶς turning (stra-pheis) δὲ but (de) ἐπετίμησεν he-rebuked (e-pe-ti-mē-sen) αὐτοῖς them (au-tois)
31.25a καὶ and (kai) ἐπορεύθησαν they-went (e-po-reu-thē-san) εἰς to (eis) ἑτέραν another (he-te-ran) κώμην village (kō-mēn)
31.26a πορευομένων going (po-reu-o-me-nōn) δὲ and (de) αὐτῶν they (au-tōn) ἐν in (en) τῇ the (tē) ὁδῷ way (ho-dō) εἶπέν said (ei-pen) τις someone (tis) πρὸς to (pros) αὐτόν him (au-ton)
31.27a ἀκολουθήσω I-will-follow (a-ko-lou-thē-sō) σοι you (soi) ὅπου wherever (ho-pou) ἐὰν if (e-an) ἀπέρχῃ you-go (a-per-khē)
31.28a εἶπεν said (ei-pen) δὲ and (de) πρὸς to (pros) ἕτερον another (he-te-ron) ἀκολούθει follow (a-ko-lou-thei) μοι me (moi)
31.29a ὁ the-one (ho) δὲ but (de) εἶπεν said (ei-pen) ἐπίτρεψόν allow (e-pi-trep-son) μοι me (moi) ἀπελθόντι having-gone-away (a-pel-thon-ti) πρῶτον first (prō-ton) θάψαι to-bury (thap-sai) τὸν the (ton) πατέρα father (pa-te-ra) μου my (mou)
31.30a μηδεὶς no-one (mē-deis) ἐπιβαλὼν having-put (e-pi-ba-lōn) τὴν the (tēn) χεῖρα hand (khei-ra) ἐπ' upon (ep') ἄροτρον plow (a-ro-tron) καὶ and (kai) βλέπων looking (ble-pōn) εἰς to (eis) τὰ the-things (ta) ὀπίσω behind (o-pi-sō) εὔθετός suitable (eu-the-tos) ἐστιν is (es-tin)
31.16b καὶ ἐγένετο ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ. And it happened when the days of his ascension were being fulfilled.
31.17b αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἱερουσαλήμ. He set his face firmly to go to Jerusalem.
31.18b καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. And he sent messengers before his face.
31.19b καὶ πορευθέντες εἰσῆλθον εἰς κώμην Σαμαριτῶν. And having gone, they entered into a village of Samaritans.
31.20b ὡς ἑτοιμάσαι αὐτῷ. So as to prepare for him.
31.21b καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἱερουσαλήμ. And they did not receive him, because his face was going to Jerusalem.
31.22b ἰδόντες δὲ οἱ μαθηταὶ Ἰάκωβος καὶ Ἰωάννης εἶπαν. But the disciples James and John, having seen, said.
31.23b κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ; Lord, do you want us to command fire to come down from heaven?
31.24b στραφεὶς δὲ ἐπετίμησεν αὐτοῖς. But turning, he rebuked them.
31.25b καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην. And they went to another village.
31.26b πορευομένων δὲ αὐτῶν ἐν τῇ ὁδῷ εἶπέν τις πρὸς αὐτόν. And as they were going in the way, someone said to him.
31.27b ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ. I will follow you wherever you go.
31.28b εἶπεν δὲ πρὸς ἕτερον· ἀκολούθει μοι. And he said to another: Follow me.
31.29b ὁ δὲ εἶπεν· ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου. But he said: Allow me, having gone away, first to bury my father.
31.30b μηδεὶς ἐπιβαλὼν τὴν χεῖρα ἐπ' ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν. No one having put the hand upon a plow and looking to the things behind is suitable.
31.16c καὶ ἐγένετο ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ.
31.17c αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἱερουσαλήμ.
31.18c καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ.
31.19c καὶ πορευθέντες εἰσῆλθον εἰς κώμην Σαμαριτῶν.
31.20c ὡς ἑτοιμάσαι αὐτῷ.
31.21c καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἱερουσαλήμ.
31.22c ἰδόντες δὲ οἱ μαθηταὶ Ἰάκωβος καὶ Ἰωάννης εἶπαν.
31.23c κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ;
31.24c στραφεὶς δὲ ἐπετίμησεν αὐτοῖς.
31.25c καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην.
31.26c πορευομένων δὲ αὐτῶν ἐν τῇ ὁδῷ εἶπέν τις πρὸς αὐτόν.
31.27c ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ.
31.28c εἶπεν δὲ πρὸς ἕτερον· ἀκολούθει μοι.
31.29c ὁ δὲ εἶπεν· ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου.
31.30c μηδεὶς ἐπιβαλὼν τὴν χεῖρα ἐπ' ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν.
Narrative Use of "Go" Verbs
This Gospel narrative demonstrates sophisticated use of movement verbs in storytelling:
1. Purposeful Movement with πορεύομαι -
τοῦ πορεύεσθαι (31.17) - articular infinitive showing purpose -
ἦν πορευόμενον (31.21) - periphrastic construction emphasizing ongoing determination -
ἐπορεύθησαν (31.25) - simple aorist for completed journey -
πορευομένων αὐτῶν (31.26) - genitive absolute showing concurrent action
2. Departure Verbs -
ἀπέρχῃ (31.27) - present subjunctive in wherever-clause -
ἀπελθόντι (31.29) - aorist participle showing intended departure
3. Narrative Flow Techniques The passage uses participial constructions to maintain narrative momentum: -
πορευθέντες εἰσῆλθον - "having gone, they entered" -
ἰδόντες... εἶπαν - "having seen... they said" -
στραφεὶς... ἐπετίμησεν - "having turned... he rebuked"
4. Idiomatic Expressions -
τὸ πρόσωπον ἐστήρισεν - "set his face" (Semitic idiom for determination) -
πρὸ προσώπου - "before the face" (ahead of) -
εἰς τὰ ὀπίσω - "to the things behind" (backward)
5. Verb Aspect in Narrative -
Aorist for main storyline events (ἐστήρισεν, ἀπέστειλεν, εἰσῆλθον) -
Imperfect for background information (ἦν πορευόμενον) -
Present for direct speech and generalizations
6. Common Gospel Narrative Patterns -
καὶ ἐγένετο - "and it happened" (Septuagint influenced opening) -
Genitive absolute for time/circumstance (πορευομένων αὐτῶν) -
Historical present in εἶπεν for vividness -
Asyndeton (lack of conjunctions) in rapid dialogue
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Course Methodology
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Each lesson features: -
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Cultural and historical context to illuminate the ancient world -
Authentic literary passages with graduated difficulty -
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Why These Lessons Work for Self-Study -
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Multiple Perspectives: The same content appears in different formats (interlinear, parallel text, Greek only) -
Cultural Integration: Language learning includes historical and cultural context -
Progressive Difficulty: Examples build from simple to complex -
Authentic Texts: Real ancient sources, not artificial sentences
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