To paraphrase Greek scholar Bill Mounce:
“One of the most dangerous things a teacher or pastor can say is, ‘The Greek says…’”
Why? Because many who say it don’t actually know what the Greek says—they’re just repeating something they’ve heard. And if they’re wrong, they can seriously distort the meaning of Scripture.
So, what should we do? If you’re going to use Greek to teach others, either:
- Learn it for yourself, or
- Speak very carefully and humbly.
⚙️ My Background
I studied introductory Koine Greek at Nazarene Theological Seminary under Professor Derek Davis. I also have occasional text access to Dr. Andy Johnson, a senior professor at NTS. I’ve worked through Bill Mounce’s Biblical Greek course, and I continue to learn and grow.
I’m no scholar—but I know enough to see how Greek is sometimes misused to suppress others or to prop up a theology that doesn’t hold up when placed against the broader witness of Scripture.
Let’s look at a few commonly misunderstood examples.
1. John 1:1 — Is Jesus God or “a god”?
Greek (with transliteration):
Ἐν ἀρχῇ ἦν ὁ Λόγος,
καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν,
καὶ Θεὸς ἦν ὁ Λόγος
En archē ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos
English (ESV):
“In the beginning was the Word, and the Word was with God, and the Word was God.”
The issue:
Some claim that because Theos (Θεὸς) lacks the article “ho” (ὁ, “the”) in the final phrase, it should be translated “the Word was a god”—suggesting Jesus is a lesser divine being.
This is the view, for example, of Jehovah’s Witnesses, who deny the full deity of Christ.
The response:
In Greek, when a predicate noun (like God) comes before the verb, it often drops the article to emphasize quality or essence, not indefiniteness. So John is saying:
“The Word was divine in nature.”
Context confirms this:
- John 20:28 – “My Lord and my God!”
- Colossians 2:9 – “In Him all the fullness of deity dwells bodily.”
💡 Greek grammar rules matter—and so does context.
2. Romans 16:7 — Was Junia a Female Apostle?
Greek:
Ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν, τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις
Aspasasthe Andronikon kai Iounian, tous suggeneis mou kai sunaichmalōtous mou, hoitines eisin episēmoi en tois apostolois
English (ESV):
“Greet Andronicus and Junia, my kinsmen and fellow prisoners. They are well known to the apostles, and they were in Christ before me.”
The issue:
Some translations change Iounian (Ἰουνίαν) to Junias (a male name), arguing that a female apostle would be too problematic. However, Junia is a well-attested female name in the Roman world, while Junias is not found in ancient sources.
The grammar:
The Greek phrase ἐπίσημοι ἐν τοῖς ἀποστόλοις is best translated:
“Well known among the apostles,”
not merely “known to the apostles.”
Even early church fathers like Chrysostom recognized Junia as a female apostle.
Why it matters:
This verse is evidence of female leadership in the early church. Distorting her name or role minimizes the contributions of women and reshapes early Christian history.
3. 1 Timothy 2:12 — A Ban on All Female Authority?
Greek:
διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ’ εἶναι ἐν ἡσυχίᾳ
Didaskein de gynaiki ouk epitrepō, oude authentein andros, all’ einai en hēsuchia
English (ESV):
“I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”
The issue:
This verse is often used to forbid women from teaching or leading men. But the issue is the rare Greek verb αὐθεντεῖν (authentein).
This word is used only here in the entire New Testament. It does not mean general or healthy authority—that would be ἐξουσία (exousia).
Instead, authentein likely carried a negative connotation, such as:
- “to dominate”
- “to usurp authority”
- “to act on one’s own authority”
The context:
Paul may have been addressing a local issue in Ephesus, where false teaching and goddess worship (Artemis) were major concerns. This is not a universal, timeless ban on female leadership.
Why it matters:
If we misread authentein as “any authority,” we can wrongly suppress women’s gifts and ignore clear examples of female leaders in the New Testament.
4. Galatians 3:28 — Just About Salvation?
Greek:
οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ
Ouk eni Ioudaios oude Hellēn, ouk eni doulos oude eleutheros, ouk eni arsen kai thēly; pantes gar hymeis heis este en Christō Iēsou
English (ESV):
“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”
The issue:
Some argue that Paul is speaking only of salvation status—not about ministry roles or social function. But the phrase ἄρσεν καὶ θῆλυ (male and female) echoes Genesis 1:27, the creation of humans as male and female.
This suggests Paul is undoing divisions from creation and cultural hierarchy—not just offering a “spiritual” truth.
Why it matters:
Limiting this to salvation alone supports traditional hierarchies. But read in context, it affirms equal status, dignity, and calling for all people in Christ—across gender, race, and class lines.
🧠 Final Thought
I’ll explore each of these more deeply in future posts. But here’s the main point:
⚠️ It’s dangerous to act like an expert on Greek when you aren’t.
And it’s even more dangerous to teach false doctrine built on half-truths or wishful thinking.
We all bring assumptions to the Bible. But we must constantly test those assumptions—using sound tools, trusted scholarship, and the whole witness of Scripture.
Sometimes, “The Greek says…” becomes a weapon. But when used well, it should be a key to understanding, not a tool for control.
Rooted & Reckoned 