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Hey everybody, Pastor Steven Anderson here from Faith Ward Baptist Church in Tempe, Arizona. This is Brother Onzelm, and we are going through this book right here, Homeric Greek for Beginners by Clyde Farr. You can buy this book on Amazon for 20, 30 bucks, whatever. But there's also a free PDF of this because the original edition of this is from like 100 years ago. So you can get that PDF for free. I'll put a link in the description to this video. But if you want the nicer, newer one, you can get it on Amazon or whatever. So we're in chapter 15, and we're talking about some third declension nouns. We've already talked about third declension nouns, but we're going to talk about a few more. So this is a pattern that you end up seeing a lot. We've got tothoma here. Of course, we're using modern Greek pronunciation. Toh-tho-ma, okay, you can also think about like to-so-ma, right, the body, tothoma here, the house, okay. So we got the nominative here, and then we've got the genitive, dative, accusative. And so you can see that the stem stays the same, but we've got this a, a-tose, a-tee, and then a. Now, one thing that always stands out about neuter nouns, because it's, of course, neuter, is that your nominative and your accusative end up being the same in neuter nouns, in both the plural and the singular, so that makes it easy. Now, let's go to this example down here with pes, which means child, but, you know, it can also mean servant, right? So you'll see this a lot in the New Testament, classical Greek, et cetera, and we get a lot of English words from this too, like pedagogy or something, right, from this pedo prefix right here. So basically with this, it can actually, this one can actually be masculine or feminine, you know, depending on the gender of the servant or child, right? So the tricky thing here is the stem change, because in the nominative singular, as with a lot of third declension nouns, the nominative singular is totally different than the rest of the paradigm, right? Because we've got this peth stem, but then we've got pes here, right? So we got pes, pethos, pethi, petha, peh, pethis, pedon, pesi, pethas, pethis. Now I wrote pesi here, but there's actually another form of this that uses the stem. You can also do like this. Should go there. I'm sorry, pastor, should we go there? Oh, whoops. Yeah, you're absolutely right. Sorry about that. Yeah, that's what I meant to say. So you've got this other form that can be used instead of this dative right here. So pethosi that uses that same stem right there. So anyway, I mean, this stuff's all pretty easy, pretty much more of the same because we've already been through a lot of this. So nothing really shocking here. Another example that the book gives is with anir, and then we in the genitive have this andros, and then it's going to follow the pattern, you know, andros, andri, andra. And people who learn modern Greek know andros, right? Right, exactly. Because that ends up being the nominative in modern Greek, nominative singular andras. And here's what's interesting is that whenever you have these nouns of the third declension where they're different in the nominative singular, like anir or pes, typically the English cognates are always going to come from this stem, you know, the genitive form or the stem. Like obviously we have like an android in English, right? We have an android or we have androgynous or, you know, whatever. And so the stem form is usually going to be more recognizable in English, right? Now one thing to be aware of that the book brings up too is that anir can actually have two different forms. It can either have this andros, andri, andra form, or it can be this aneros, aneri, anera. So it's sort of like this where you've got a couple different options, but they're pretty easy to recognize when you see them in the wild. So again, nothing too crazy here, just more of the same. So now let's get into our translation exercises where we translate Greek into English. So sentence number one from the book here, we've got theia aisi, minin achilios, exuditaprota, dios achilefs que atrevis anax andron, irisatin que viestitin. All right, so you want to translate that for us, Anzo? So the goddess Worsing, the wrath of Achilles, exud. So here's the thing. This oo right here, think about the word poo. Poo means where, like in modern Greek, you say like pooine, where is it? But poo doesn't just mean where, it can also mean when, because it's like where in time, if you think about it. So that's what this is. Without the P on the front, it's basically saying like from when, from the time when. Oh, I see. Right? Because it's literally like from where, but it's like from when. Okay. So the goddess will sing the wrath of Achilles from the time when, and then, you know, these just like... Indeed. Indeed. Just kind of a little filler word. Does it really matter? Yeah. And then taprota. Okay. So literally this taprota would be like the first things because it's neuter plural, right? The first things. But in modern Greek, whenever we want to turn an adjective into an adverb, a lot of times you're using that like plural neuter form, right? And so when you have a plural neuter like this, a lot of times it's adverbial. So instead of being the first things, taprota here means like at first, like early on, like at the very beginning, at the first. It's adverbial. So it relates to will sing. Well, no, because what it is, is it's saying the goddess will sing the wrath of Achilles from the time when at first, what happened at first? What does it sound like to you? Just off the cuff. What does that look like to you? Well, like divine. Yeah, exactly. You're right. So divine Achilles, like, you know, in Spanish, Dios. So Dios Ahilevs, divine Achilles, and Atrevis, Atrevis is like the son of Atrevis. Yup. So divine Achilles and the son of Atrevis, Anax is ruler of men, ruler of men, Anax on throne. Yup. Erisatin que the astatin. And these, what's tricky about these forms right here on the end? You know what that ending is right there? That's the dual form. Oh, okay. It's rare. It's not in modern Greek. It's not in biblical Greek. Right. But in Homeric Greek, you're going to run into these dual forms. And so because we're talking about two people, right, Achilles and Atreides, which, you know, is obviously referring to Agamemnon, just calling him Atreides. Atreides and Ahilevs, basically they did these things. So that's why those are dual forms. So I know the astitin is from the Istimis, like stand apart. Yup, exactly. So they separated or they stood apart. And then this right here, I'll give you a hint, is that this used to be an epsilon. It's been augmented. So think about like epsilon, rho. So they like strove and... Yeah, they quarreled and separated. Okay. Right. So basically it's saying, you know, sing the wrath of Achilles and, you know, where you want to start your song, start at the time when these two guys first quarreled and separated. That's where you're going to start the story. Does that make sense? So yeah, kind of. I mean, I see his future, right? Yeah. So it's basically saying the goddess will sing, okay, the wrath of Achilles, starting at the point where Achilles and Atreides first, you know, taprota erisatin che the astitin. Does that make sense? Yeah. Yeah. Yeah. The reason I was using the imperative is because I wasn't looking at it and I was thinking about how the poem actually goes, because the first line of the Iliad is, it's an imperative. You know, mini naive, which is like sing the wrath. Mini naive thea pili ya thea wa hilios. That's what I was having in my mind. But yeah, you're right. It's, this is indicative, like a statement, like the goddess will sing the wrath of Achilles. Where is she going to start? She's going to start from the time when at first these two guys quarreled and separated. Does that make sense? All right. Let's do the next one. Unless you have any questions about that. Nope. That's fine. All right. Tis theon xineike theon achillia teke atreivin eridi macheste. I hope everybody can see this. Yeah. Who of the gods, I remember this as a throw together or something. See this xi, okay. You know, think of it as a sigma and then you have xin, which is like together. So yeah, that's what you pretty much said, right? You said like threw together, brought together. Yeah. Who of the gods, you know, brought together, theon achillia te. Oh, okay. Divine Achilles and the son of Atreus. Right. Elvi macheste. It's like, who of the gods brought these two guys together, macheste. So that's an infinitive. Yes. So it's a, it's a, it's a, it's, you could think of it as one way you could think of it as like a complimentary infinitive, like brought them together to fight, brought them together to, to, to battle or to, you know, quarrel or strive. Right. And then eridi, what we just went over these, uh, like third declension situation. So what case is that? Date of. Exactly. Date of singular. Basically, uh, you know, fighting quarrels, like, like fighting in a quarrel, like who brought them together to, you know, strive in quarrel or to battle in strife or something. It's kind of, it's a little redundant, but that's, you get it though. Right. All right. And then here we've got, the son of, um, Lito. Yup. The son of Lito and, and Zeus and Zeus. Yup. Uh, that is the free shooter, uh, so, um, yeah. Brought together. Yup. I don't know. This is dual. That's what's tricky about it. So the Epsilon ending right here is dual. This is just a pronoun. Okay. So like, if we're, if we were, uh, speaking. Didn't we have this in Plato's symposium? Yeah, we just did. Yeah. So, so basically this is a dual accusative, like, so basically, you know, he brought together like those two, and then this is the same exact to fight in quarrels, to quarrel and strife or whatever, uh, for the king. So for the king, but it's a, it's accusative. So there was another one. Well, this is accusative, but this is not accusative. Oh yeah. This is nominative. So him, for him, cause this is accusative, right? So for him, the king Atreides, or the king, the son of Atreides, or the king, the son of Atreides, uh, this like color, um, yeah, color in English is like anger, right? Yeah. So angered or enraged him. So here's my question for you then. Who is the tone here? Who are we talking about? This guy. Okay. So Apollo is ekivolos, right? So it's saying, you know, who brought them together to quarrel with one another? Well, it was the son of Leto and Zeus, the free shooter. He brought them together to fight in this quarrel for the king Atreides angered him, angered Apollo. So because Apollo ekivolos was angered by Atreides, then Apollo responded by bringing them together in this quarrel to, to, to punish them as it were. I see. Yeah. Okay. Okay. Um, but, um, in this case, I would just say, and it doesn't really have that, that, but feeling to it. So, and, oh, or to say, I don't show what the horse is like initiated or incited. So, and he initiated incited kindled, a bad, or I think this, this could be mind. No, no, no. This is a plague. Oh, yeah. So, yeah. Okay. Yeah. You're thinking of, you're thinking of, uh, noose noose is mind and, uh, noose is plague. Okay. Yep. So similar, but yeah. So like basically he initiated this plate, this evil plague, uh, uh, uh, uh, like throughout the host or throughout the army or the encampment of the occasions of the, uh, and destroyed the people. Yeah. And he killed or destroyed the people. All right. So that's it. So for this chapter, it just gave us these three sentences, you know, a couple of them are kind of long and really these three sentences are just really just the Iliad versus like put into prose. So at this time, we're going to actually look at the next five lines of the Iliad. They're gonna look kind of familiar to this, but, uh, back in lesson 13, we went through lines one through five. So now we're going to go through lesson, um, lesson 15, which is lines six through 10. Awesome. All right. So now we are looking at lines six through 10 of the Iliad itself. It's, it's kind of cool now at this part in the book, we're starting to actually read the Iliad itself. And again, by the time we get to the final lesson in this book, lesson 77, we will have read the entire book, one of the Iliad, which is 611 lines. So we're going to start right now, they're just giving us like five lines per lesson. Eventually we'll be reading more like 10 a lesson and we'll start really making a lot of progress. So again, this should look really familiar. So, um, I'll go ahead and read it in the meter, right? Because with the dactylic hexameter, I'm just going to kind of put the emphasis on the, the long syllable. So exudita prota diastitin erisande, atredista anaxandron che diosajilefs, tistarsfo etheon eridik sineike mahesthe, litus che diosiyosogar vassili ijolotis, nusona nastra, tistarsfo etheon erisande, nusona nastra ton orsek aqui no lekondo de lai, right? So it has that bop, bop, bop, bop, bop, bop, bop, bop, bop, bop, bop, bop, bop, bop, right? And then we've got here exudita prota diastitin erisande. So what does that, what does that mean, the first line? So from the time when at first, you know, indeed, the astitin, um, they separated and quarreled. So it's they separated, right? Okay. What's going on with this word right here? It's quarreling, it's a participle. Yeah, the they quarreling separated, right? And again, that's a dual ending of our participle, right? And then this is a dual ending as well. Okay. So it's a little different than the sentences we just did, because this is now a participle, right? And then we've got atreides te anax andron que dios ajilaves. So that's not the subject, like they, uh, exactly. Yeah. This whole line is the subject of this, right? The son of Atreides, king of a ruler of men and divine Achilles. Yeah, exactly. And so that line here makes up the subject of the astitin. And then here is our question, who, for who, um, two of the gods, I made a little mistake. Okay. I was just, I left out this little, I knew something didn't seem right about that. Sorry. Okay. Um, for who, could I say for our, you don't even really need to translate it. Usually the aura is like just kind of untranslatable. You know how it is in Homer, you have a lot of these particles that are kind of just filler. And so, I mean, I wouldn't even translate it to be honest. So who, like two of the gods? No. So this is what's trickier because when we were doing the sentences a minute ago, you know, they made everything a little simpler for you to prepare you for this. Okay. The thing that's a little harder about this sometimes when you're reading Homer is the word order. Oh, so this was, don't let the word order throw you off. What case is this? Wasn't that accusative? This is accusative. Okay. So basically like who then, who therefore, or who indeed, or who actually, who of the gods. Who of the gods. Okay. Um, I always think of, yeah, bring, brought together. Yeah. So who of the gods brought together those two, those two guys, right? So who of the gods brought those two together to fight in quarrels, to strive in a, in a quarrel or whatever, right? To strive in a quarrel, to quarrel in a, in strife, to quarrel and strife or whatever. Right. And then now it's going to answer the question, right? So what is that? This is one of those endings that it looks accusative plural, but it's not. What is it? Yeah. It's genitive. It's genitive, singular. Exactly. Um, so is this, right? Yeah. The son of Leto and Zeus. Exactly. So that's the answer. You know who brought them together? Well, the son of Leto and Zeus is the one who brought them together. Who is Apollo, right? And then now we're going to get the explanation of why for, for, I mean that one or he, that guy the, the King or an enraging the King. Well, here's the thing. You know, Apollo is not the one enraging the King. Okay. Apollo is being enraged by the King. So this holo feast, this is a passive partisan. So it's, it's, it's not angering. It's being angered. Okay. So for he, having been angered would actually be better, right? Cause it's an heiress passive participle. So for he having been angered by the King. So this is our dative of agent because he's the one who did the angering, right? For he having been angered by the King. What did he do? He brought a plague throughout the host. So he initiated a plague upon the, upon the host. And what kind of plague was it? Really bad plague. Yeah. So, so notice that the word order is trickier. So you have to kind of connect these because of their case endings. Right? Yep. Okay. Okay. So that's what it was. It was an active voice in the prose sentences we just did where it said, oleke, laus. Like he killed the people, but this is olekondo. This is actually a passive. So like imperfect, passive, plural. And then what case is this? Well, I mean, that's nominative. Right. So this is the subject of this. So remember before it was laus because it was he oleke laus. Like he killed the people, but this time it's and the people were being killed. Yeah. And the people got killed. Exactly. So anyway, you can see, I mean, that the Homeric Greek course is preparing us well to read this because it's a little trickier than the, than the fake sentences that they give you. But if you can do the fake sentences, I mean, you're pretty close with this, right? Cause it's almost the same thing. So what do you think about the difficulty here? I mean, it's not too bad, right? I mean, yeah, it's fine. It's more difficult, but it's fine with the preparation. Yeah. Absolutely. So, you know, we just 10 down and 601 lines to go, right? Yep. Okay. All right. So at this time we're going to do the really hard part, which is going from English into Greek. There's no answer key. So if we get anything wrong, forgive us. And you can leave it in the comments, but we're going to do the best that we can here to write these out. So starting with sentence number one, we were singing the accursed wrath of Achilles from the time when first the son of Tres King of men and divine Achilles quarreled and separated, but let's take it one piece at a time. So you're going to work on, we were singing the accursed wrath of Achilles. And while you do that, I'm going to do which one of the gods brought together the kids. So which one of the gods, which one of the gods brought together the kids, which one of the gods brought together the Achaeans and the people of Priam, the people of Priam. Sorry, do you have the eraser on? Yeah, it's right over there. Okay, so we were singing the accursed wrath of Achilles from the time when first the son of Atreus, from the time when first the son of Atreus, might be a Yoda in there, maybe. All right, let's see here, I'm going to do number three. With the son of Leto and of Zeus, are you ready for the next part? Yes, sir. Okay, so from the time when first the son of Atreus, king of men and divine Achilles, the son of Atreides, king of men and divine Achilles, quarreled and separated, the son of Leto and Zeus, the sharpshooter, king of men and divine Achilles, Achilles, quarreled and separated, you're going to want to use the dual forms because there's two of them. Bring these two together and start. Sorry, I'm going to get in your way, keep going if you can. So the last part was what again? Okay, so the last part was and divine Achilles quarreled and separated, so you got it? Yeah. Okay, and then number four, let's work on number four together. Okay. Okay, so the son of Atreus, king of the Achaeans, so that's Atreides, Vasilephs, Achaeon, right? So let's see, son of Atreus, king of the Achaeans and the divine Achilles, and the divine Achilles enraged the Lord, enraged is going to be, well, it's two people doing it. So it's like echolosatin or something? Echolosatin, or sorry, here, right? Should that maybe be an omega? I don't know. It's either an omicron or an omega, but you think it's an omega? I think so. Okay. All right. Well, I'll trust you then. Echolosatin, so they enraged the Lord, so I guess we could do, hey, you know what? Since we're biblical guys, let's just make our life easy and just go like, even though we know that's not the answer they want, right, kyrion, yeah, there we go. That's too easy. Hey, we can do whatever we want as long as we translate the English into Greek, right? So what's Clyde Farr going to come stop us? All right. So enraged the Lord, the free shooter, I don't remember which syllable gets the accent in this word. Do you remember? Echolos, or echolos? Echolos. Echolos. Echolos. Well, if it's a long short, then it's probably going to be one of these then, right? Is that what you think? I'm not sure. Okay. Who knows? Okay. Kivolon. And he kindled many evil plagues. So we can say, orseh, right, orseh the many evil plagues, right, so this is plural. So we could say like, polas, kakas, nusus. What do you think? Yeah, because it's feminine, but it's declined like masculine. It looks masculine, but it's actually feminine. So we use feminine stuff and then yeah, I'm pretty sure that's what's going on with that. Up through the camp of the Achaeans, up through the camp of the Achaeans, and kept destroying the brave people evilly. So it's one person who's doing it. Kept destroying, so we'll put an augment on oleko, right? Yeah. And we'll say oleke. Like imperfect. Yeah. And say oleke, right? Because it's imperfect. Kept destroying the brave people, so how about just kalus, laus, right? And then he did it evilly. Is that just kakos or what? Yeah, it was an omega. Yep. All right. So let's look at the ones that we did here. So iidomen, right, we were singing, hulomenin, meaning, right, the accursed wrath, achilios of Achilles, exu, from the time when, taprota at first, atreides, leader of men, and divine achilles, erisatin, quarled, ke, the estatin, separated. Great, looks good. I kind of gave up on doing accents over here, I apologize. I think that's... Yeah, I think you're right. Well, let's accent this as we go. So tis theon xinieke, so who of the gods threw together Achaius, I would say is that well, but then we've got the endclitic, so it's probably gonna go like that, chaius teke laus, right? Laus, is this right, priamu, does that seem right to you, of priam? I'm not sure. I think it is, though. And then we've got to fight in a quarrel or to strive in a quarrel, do you remember where the accent goes on this one, eridi? I would say it's probably like, I think it's like eridi, I don't know, okay, jus, litus, I would say, is it here? I think that accent needs to go the other way. So the son of Leto and Zeus, Achibolos, he threw them together to fight in a quarrel. Is es vor always endclitic? Well, let me think. If it is, then we need another accent here. Yeah. Right? Is it endclitic? Let's check the book just to make sure on that, because I'm pretty sure it was, wasn't it? Let's check. Yeah, it looks like it has no accent, so yeah. So we'll add an accent here then, and say, xine kes vor eridi mahesa. Yep. All right, so I think we did okay. I think we did pretty well, you know, hopefully we didn't screw anything up, but I think we're in the ballpark here with this. So next time we'll come back and we'll do lesson 16. And when we do lesson 16, we will be reading lines 11 through 16 of the Iliad, so we'll be doing five more lines next time.