Hey everybody, Pastor Steven Anderson here from Faithful Word Baptist Church in Tempe,
Arizona here with OnZome, and we are now in Chapter 8 of the Homeric Greek book by Clyde
Farr.
There's a link to download a PDF of the book in the description.
It's in the public domain.
It's from 1920, so that way you can work through the book at home.
We're assuming that you've already learned the vocabulary for the lesson, and we're going
to go through the grammar, the exercises, and so forth.
So what we're learning about in this lesson are relative pronouns over here and demonstrative
adjectives over here.
Now first this might seem a little bit overwhelming, like there's just a lot of information here,
but really these are patterns that you should already be really familiar with, so it's actually
pretty easy to learn these.
Like the relative pronouns, if you look at them, they basically are just all the endings
that you've been learning, all of the first and second declension, noun, adjective endings
that you've been learning, but they're just like an ending floating by itself.
So when you're reading the text of Homer and you run into just like an ending floating
around by itself with the rough breathing mark, then you're probably looking at a relative
pronoun.
Okay, so what is a relative pronoun?
Well, let me give you some examples of this in English to make it a little bit easier
to understand.
So for example, if I were to say, he whom God had sent speaketh the words of God, right?
Or if I said, I gave it to the man who was waiting outside, okay?
So the who there is the relative pronoun.
Or get in the car, that is in the driveway.
The word that is the relative pronoun.
Does that make sense?
So basically, the biggest thing to remember when you're dealing with relative pronouns
is that they actually get declined according to their syntax within their own relative
clause.
Now let me explain to you what I mean by that, okay?
So I'll write out an example so that you can easily see this, okay?
So let's say I wrote, he whom God has sent speaks the word of God, right, okay?
So he whom God has sent speaketh the word of God, the words of God, right?
So basically, here's what's going on.
The relative clause here is whom God has sent, right?
Because you have a sentence here, the meat of the sentence is he speaks the words of
God.
This right here is a relative clause of characteristic telling you something about the he.
What he are we talking about?
We're talking about the he whom God has sent.
And in this relative clause of characteristic, this word is the relative pronoun, okay?
Now notice that I've written the word whom, not who.
Whom is the object word because if we look at this clause in and of itself, the subject
of the clause is God.
God has sent him.
Yeah, right.
Does that make sense?
Yes.
Because we're not talking about a guy who did any sending.
We're talking about a guy who has been sent.
So he whom God has sent, okay?
So even in English, this gets declined to be the object in this situation because it's
God has sent him.
God has sent whom?
God has sent him.
Does that make sense?
Yes.
Now notice, he right here is the nominative.
Now remember, what is a pronoun?
I mean, a pronoun takes the place of a noun.
It's pointing us back to a noun that's its antecedent, right?
Well, right here, the whom is pointing back to the he, which is another pronoun, which
of course eventually points back to the son of God in the passage in John chapter three.
But the point is that even though whom is standing in for he here, he is nominative
because he's the subject of the sentence.
But the relative pronoun is accusative because within its clause, it's the object, even though
it's pointing to a word that's the subject in the main clause.
I hope that makes sense.
Does it?
You have a question?
Yeah.
It does make sense.
You got it, right?
So it gets declined according to its place in the clause.
And we'll go through the Greek sentence examples and then it'll become more obvious.
So let's do an opposite example, okay?
So we could do an opposite example in English, where we say something along the lines of,
okay, let's say, give it to, or how about this, just send the man, okay?
So send the man.
So man is the object.
So if this were Greek, what case would man be in?
If this were Greek, direct object.
Accusative.
Yeah.
So that would be accusative in Greek, right?
So like, send the man who wanted to go, right?
Send the man who wanted to go.
So here's my relative clause, okay?
Now in this case, it's not whom, it's who.
It's pointing to something that's accusative, but within its clause, it's nominative.
It's the subject.
Who wanted to go?
He wanted to go.
Yeah.
Does that make sense?
So that's kind of an opposite example.
Or sometimes, you know, they could agree with one another.
Like if we said, for example, you know, send the man whom I have chosen, right?
Then they're both accusative.
Accusative.
But the main thing is that it is the case of its syntax within the relative clause.
Yeah.
Okay.
I'm not trying to make it complicated.
So if that went over your head, don't worry about it.
Because once we see the Greek examples, you'll understand what I'm saying.
Okay.
So let's look at the forms themselves.
So relative pronouns right here, okay?
Again, it's all of the first declension feminine endings for our feminine that we know.
With the exception here, the dual just all looks the same all the way across the board.
Okay.
But basically, the first declension feminines that we're familiar with, just endings floating
around by themselves with a rough breathing and an accent, that's a relative pronoun.
And then our second declension, masculine and neuter.
So it seems like a lot of information, but you really already know all this if you've
been learning the endings, right?
Okay.
Now let's move over here to demonstrative adjectives.
Now let's say we were learning another dialect of Greek.
Let's say we were learning biblical Greek or modern Greek or classical Greek or something
like that, something later.
Then we would look at this and say, what does this look like to you?
What do these look like right here?
It looks like articles.
Yeah, it just looks like the word the, right?
It looks like the definite article.
I mean, this is exactly like the definite article right here.
And then this is just like the definite article.
So what's going on?
Well, guess what?
There is no definite article in Homeric Greek.
So when you see these words in Homeric Greek, you're going to think sometimes that they're
a definite article if you're used to Attic Greek or Byzantine Greek or some other dialect.
But when we're dealing with Homeric Greek, there is no definite article.
There is no indefinite article.
There are no articles.
So therefore, when you see these, they are demonstrative adjectives, not articles.
What is a demonstrative adjective?
It is simply the word this or that.
Okay.
So basically, if I were to see in a later Greek dialect, if I were to say, you know,
othymos, that's a word we've been using a lot in these lessons, right?
You know, you'd think it's the spirit.
But because we're in Homer, what do you think it's going to be?
This spirit.
This spirit or that spirit.
Okay.
So it's stronger, has more force to it like this whatever or that sea or this city or
whatever.
Okay.
So anyway, again, if you have learned other dialects of Greek, you'll know this as the
definite article.
Or if you're starting with Homeric Greek, when you move on to later dialects, you already
know the definite article because this is what it's going to look like later.
But we need to realize in Homer that it's functioning differently.
But again, how is this thing formed?
Well, as you'll notice, it's pretty much almost the same as our endings or our relative pronouns.
It just pretty much has a tav on the beginning of almost every word with the exception of
these right here.
These two right here and possibly these two.
Sometimes they do have the tav as you can see in the parentheses there.
But you pretty much just take your endings and stick a tav on the front of it.
So again, learning these two charts is way easier than you would think, all right?
So now let's go ahead and get into the Greek to English exercises.
All right.
So we've got our first Greek sentence here.
Βίος Εκιβολος Αφτος Αίθη Αλώχ Ανδάνι Αλύσι Θεισι Θυμο.
So what does this mean, Anzalem?
Do you want to translate that?
So the divine Εκιβολος free shooter.
It's like a sharpshooter or someone who shoots from afar, long distance.
So I would just say like sharpshooter.
Sharpshooter.
Yeah.
The divine sharpshooter himself sings, maybe, but he doesn't please the other gods, like,
you know, their heart.
In their spirit.
In the spirit.
Yeah, exactly.
So which letter is alighted here?
The alpha.
Alpha is missing.
And then this right here, in modern Greek, when you see Αφτος, you might think of
this as the personal pronoun, he, but as you correctly translated, it's going to be self.
So the divine sharpshooter himself sings, but he does not please the other gods in their
heart.
Okay.
Κίνη Αχηι Ατι μάζοσι το σθεος.
These Greeks dishonor the gods.
Exactly right.
All right.
How about Αφη Αχη Βόλος Πέβι νυσον καχην Ανάστρατόν Αχηον καχος ολέκι κίνον λαών ονέ κατόν Ατι μάζοσύν.
The sharpshooter sends a really bad pest up.
Pestilence.
Pestilence is probably better, yeah.
Up through the army of the Achaeans and wickedly kills that people because they don't honor
him.
Right.
They dishonor him.
Now, him is a good translation for this.
This is our demonstrative, what we saw as we learned it as the demonstrative adjective.
But when it stands alone like this, you know, because it's not acting as an adjective,
like it's not modifying where we would do like this or that.
So if it's just by itself, like you did, you would just translate it as him.
But it's not the word the, right, because we don't have the word the in Greek.
We have to supply that.
So yeah, it's because they dishonor him.
Perfect.
All right.
Number four.
We don't dishonor the gods who, it's a relative pronoun, have the golden scepters, golden
scepters.
Yeah, golden scepters, exactly.
So this is our first relative pronoun here.
And as you can see, it's referring back to what word?
To Theus.
Theus.
And Theus is accusative, but our relative pronouns nominative, because it is the subject
of its relative clause, i echusin scepetra rhesia, okay.
So yeah, there we go.
You can see it in the wild here.
All right.
Number five.
Both the shop shooter and the other gods bear the beautiful golden scepters.
Yep, they bear beautiful golden scepters, exactly.
All right.
And this is a question, tis tefki tasquitra rhesia, tis itheis thalassis?
Who makes the golden scepters?
Well, I mean, it's basically the same demonstrative adjective that we see here and here, you know,
which I think we said the here, which is probably fine in the context, but really, you know,
just so that we understand, it is a demonstrative adjective.
So it's really like that sharp shooter and those other gods would be a better translation,
you know what I mean?
And then this is basically who, see, we're so used to reading later Greek, you know,
we just want to say the, but it's like who makes those golden scepters for these or those
gods of the sea.
So it's tempting to just want to say the, and honestly, a lot of times that's an okay
translation to say the, but it's just that that's because we're looking at this out of
context.
When it's actually in the context, you'll see that these are pointing to specific people
and places because it's not just the word the, because it's usually going to be left
out unless there's a reason to harken back to something and say like, well, this sharp
shooter or those gods, you understand what I'm saying?
So yeah.
So that's what's going on there.
All right.
Next.
Does the sharp shooter seeing himself, does the sharp shooter himself seeing the plants
or the councils of other gods to those Achaeans?
Yeah, exactly.
So does the sharp shooter himself sing the plans of the other gods to those Achaeans,
right?
And then down here, we've got ...
Are those Achaeans good?
Are those Achaeans good who both kill the army and light the pyres?
Yeah.
And you don't really have to say both with teh.
You really don't even have to say it up here because it's not always really that strong.
Sometimes that's a good translation, but teh keh, sometimes it's just and.
And teh comes after.
So right here with this one, it's are those Achaeans good who, there's our relative pronoun,
right?
Who kill or destroy, they destroy that army and burn those pyres.
They burn those pyres, right?
Okay.
Now what's going on here?
We got a word with two accents in it.
Here's what's going on with that.
This word teh right here is called enclitic, which means leaning backward.
Notice that it does not have its own accent.
So words with no accent can be proclitic, leaning forward, or enclitic, leaning backward.
So this leans on the word before it.
And what that means is that with respect to accent, it's almost like it's part of this
word with respect to accent.
So normally we'd have k-u-c, but if we have k-u-c-teh, if we added this to the word, then
this would be like fourth from the last, and it's impossible to have an accent fourth from
the last syllable.
It can only be third from last.
So k-u-c-teh isn't going to work unless you're in Cyprus.
In Cyprus, they don't have that rule, and they do when they have enclitics, they'll
just say k-u-c-teh.
But the vast majority of Greeks, they don't ever put an accent on the fourth to last syllable.
And so therefore you have to add another accent and say k-u-c-teh.
So these get pronounced together because it's enclitic.
Makes sense.
So k-u-c-teh.
Yeah.
So ton straton, k-u-c-teh, tas piras.
Okay?
So everything about this one makes sense?
Yep.
All right.
Very good.
Let's go ahead and do the Greek to English now.
All right.
So, okay, number one.
Does the divine free shooter himself sing these noble plans of the gods?
Okay.
And then I'm going to do number two.
Why is it not pleasing to these other gods who are in the sea?
Okay.
So yours again.
Does the divine free shooter himself sing these noble plans of the gods?
Just let me know if you need to repeat it.
Does the divine free shooter himself sing?
We can start with.
Oh, whoops.
I'm like writing your sentence.
I'm like mixing the two sentences.
All right.
Does the divine free shooter himself?
Okay.
Does the divine free shooter himself sing these noble plans?
Sing these noble plans.
Who are in the sea?
Noble plans of the gods.
Okay.
And then give me a question mark.
Oh, you already got a question mark.
Okay.
So.
Okay.
So.
Okay.
So.
Okay.
Whoops.
I'm doing number four next.
All right.
Number three.
That Achaean dishonors those gods.
And I'll give you the rest once you get that.
That Achaean dishonors those gods.
Okay.
And then I'm doing this free shooter sends many evil plagues up through the, oh man,
it's a long one.
I'll start writing it here.
Number four.
This free shooter.
This free shooter sends many evil plagues.
Does that Achaean?
What's that?
That Achaean.
Yeah.
You got it.
So that, well, no, what do you got going here?
Cause you're kind of doing two different, you should pick one.
Oh, I have to pick one.
And put it first.
Why don't you just get rid of this and just, you can just use that.
That's okay.
Okay.
I mean, the key notes would probably be better because this might be more like this, but
it's fine.
Dishonors those gods.
So
let's see here.
Many evil plagues.
That's not, dude, that's not everything.
Erase that five.
You got up here.
Here's the eraser.
You're just getting started.
I was just giving it to you in bite size pieces here.
So okay.
So that Achaean, and this is not a question, that Achaean dishonors those gods of his fatherland
and the his, you don't have to translate.
So just say that Achaean dishonors those gods of the fatherland who have these golden scepters.
Because we're practicing using the relative pronoun.
Okay.
Is scepter neutral?
Yep, it is.
So who have these golden scepters?
Now let's see here.
Okay, I think you got it.
Okay, so number five.
Who is burning those funeral pyres of the Achaeans by the terrible sea?
So start with who is burning those funeral pyres, and then I got a big long beast of
ascendance for number six, so I'll start writing that.
This free shooter makes.
Who burns those funeral pyres?
Okay, so who burns those funeral pyres of the Achaeans by the terrible sea?
Who burns those funeral pyres of the Achaeans by the terrible sea?
Who burns those funeral pyres?
All right, I think we're in the ballpark here.
All right, let's come back to this one.
So let's go through them.
Yep.
Okay.
So let's start right here.
So number one, does the divine free shooter himself sing these noble plans of the gods?
So the divine free shooter himself, does he sing these noble plans of the gods?
Perfect.
Yeah, I don't see any problems.
Everything looks good, right?
All right, cool.
All right, so number two.
Okay, why is it not pleasing to these other gods who are in the sea?
Why is it not pleasing?
See any problems?
Nope.
Everything good?
All right, number three.
So that Achaean dishonors those gods of his fatherland who have these golden scepters.
So that Achaean, probably what they were looking for is Kinos Achaeos, but that works.
So that Achaean, Atimazi, dishonors those gods of the fatherland, Tis Patris.
Okay, what was the last part we need?
Who have these golden scepters?
Who have these chrysa skiptra?
Looks good to me.
I don't see any issues.
All right, very good.
Okay, number four.
Okay, this free shooter sends many evil plagues.
So this free shooter, Oa Kivolos, Pebi Nusus Polas Kekakas.
That was the use of hendiadis, right?
Many evil plagues up through the camp of the Achaeans and destroys countless peoples.
And destroys, right?
Olekite.
Aperisius Laus, countless peoples, because they dishonor him.
Unika Atimazusi Tom.
And yeah, anything jumping out at you?
What's bothering you?
You're making a face.
Just the breathing.
Yeah, a little breathing mark needed there.
Very good.
Okay, ready to move on?
Yep.
Okay, number five.
Who is burning those funeral pyres of the Achaeans by the terrible sea?
So, who is burning those funeral pyres?
I'm pretty sure that they, shouldn't the accent be on the...
Oh, Taspiros.
Sounds better.
Yep.
Taspiros aheon epi-ti-thalasi.
So, by the terrible sea.
Epi-ti-thalasi.
Yep.
And that's it?
You're going to need a Yoda subscript.
Oh, yeah.
Okay.
And then, yeah, should be it.
Okay, number six.
So, let's see how I did on number six here.
This free shooter makes countless Achaeans.
Abudi, I used the plural.
We could use the singular Elorion.
Yep.
But I used Eloria because a lot of times it's used in the plural like that.
For the birds, right?
Dative.
Because they dishonor.
Unica atimazosi-tas-theas-kalasi's beautiful goddesses-thalasis of the sea.
Any issues?
Okay.
Alright, that's it.
We got through the exercises for lesson eight and we will see you in lesson nine.
Alright, sorry.
I forgot.
Earlier when we were doing the Greek to English, we only went up through number eight.
I forgot that I had a second page with a couple more.
So, let's just squeeze in a few last Greek to English exercises.
I thea-tis-dinis-thalasis-ehi-toskiptron-hrision.
The goddess of the terrible sea has the golden scepter.
Yeah, and you know, this makes me see that over here, you're probably going to need a
circumflex on that last.
Yeah, that's probably a circumflex, right?
Okay.
Yeah.
That's the dative.
This is the genitive, but it's going to get a circumflex.
I almost said something, but I was like, I don't know.
Is it a circumflex?
I thought it was, but yeah, it is.
Okay.
So, yeah, this goddess of the terrible sea has the golden scepter.
Alright, number 10.
Eni-ti-patri-isen-epire.
In this fatherland are these pyres.
Yeah.
And you'd probably flip that around in English and say like, these pyres are in our fatherland
or in this fatherland, right?
So these funeral pyres are in this fatherland.
And then number 11.
Tis-tef-hi-ton-stra-ton-elor-ia-ti-sin-i-ni-sin.
Who makes the army a booty or prey to these birds?
Yep.
Who makes the army a prey for these birds?
Alright, so now we are actually done.
We'll see you in lesson nine.