News of Koine Greek And Mounce's Basics of Biblical Greek

In Greek Grammar and the Personality of the Holy Spirit (http://www.ibr-bbr.org/files/bbr/BBR_20 ... Spirit.pdf), Wallace says John 1:12 is an example of constructio ad sensum but doesn't elaborate. Here's John 1:12,

δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοὺ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αυτοῦ,

Is he talking about the masculine τοῖς and the masculine form of the participle πιστεύουσιν referring to the neuter gendered τέκνα ? ...

In 1 John 2:15, John writes "μη αγαπατε τον κοσμον" how would it change the meaning of the text if he had written "μη αγαπησατε τον κοσμον" instead.

I often hear that the present imperative indicates a cessation of an act already in progress, but in this passage it seems to be more of a general exhortation.

what are your thoughts?

Acts 2:22 SBLGNT: Ανδρες Ισραηλιται, ακουσατε τους λογους τουτους. Ιησουν τον Ναζωραιον, ανδρα ⸂αποδεδειγμενον απο του θεου⸃ εις υμας δυναμεσι και τερασι και σημειοις οις εποιησεν δι αυτου ο θεος εν μεσῳ υμων, ⸀καθως αυτοι οιδατε, 23 τουτον τῃ ωρισμενῃ βουλῃ και προγνωσει του θεου ⸀εκδοτον δια ⸀χειρος ανομων προσπηξαντες ανειλατε,

Acts 2:22 R-P: ανδρες ισραηλιται ακουσατε τους λογους τουτους ιησουν τον ναζωραιον ανδρα απο του θεου αποδεδειγμενον εις υμας δυναμεσιν και τερασιν και σημειοις ...

Anyone know of any composition material I can get for koine greek?

I've seen this book written by Steven Runge, and it looks very interesting! Discourse Grammar of the Greek New Testament. Has anyone here read it or heard of it? What are your initial thoughts?

I'm a little confused by the principal parts of the verb φαίνω, as I've seen at least three different sets:

, φανοῦμαι, ἔφανα, -, -, ἐφάνην
φανήσομαι, ἔφανα, -, -, ἐφάνην
φανῶ, ἔφανα, πέφαγκα, πέφασμαι, ἐφάνθην

Which one is correct?

Also, why are the principal parts of verbs not listed in Greek dictionaries? Latin dictionaries generally do, but Greek dictionaries seem to want you to root through a long list of forms to gather the ...

Ἰησοῦς ἐστιν ὁ λόγος

Is the above statement a sub-set proposition or a convertible proposition ?

Acts 1:4 καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου,

Acts 23:22 ὁ μὲν οὖν χιλίαρχος ἀπέλυσε τὸν νεανίσκον παραγγείλας μηδενὶ ἐκλαλῆσαι ὅτι ταῦτα ἐνεφάνισας πρός με. 23 Καὶ προσκαλεσάμενος δύο τῶν ἑκατονταρχῶν εἶπεν· ἑτοιμάσατε στρατιώτας διακοσίους, ὅπως πορευθῶσιν ἕως Καισαρείας, καὶ ἱππεῖς ἑβδομήκοντα καὶ δεξιολάβους διακοσίους ἀπὸ τρίτης ὥρας τῆς νυκτός,

Acts 1:4 RSV And while staying with them he charged them not to ...

Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.

So if the above means "In the beginning was the Son, and the Son was with the Father, and the Son was God" why didn't the author write just that, write what he meant ? In other words why didn't he write

Ἐν ἀρχῇ ἦν ὁ υἱὸς, καὶ ὁ υἱὸς ἦν πρὸς τὸν Πατέρα, καὶ θεός ἦν ...

The general rule is that when a prepositional phrase is found within the article group, it goes with the substantive, whereas if found outside the article group, it is more or less adverbial.

οἱ σὺν ἀσπίσι πολέμιοι ἀπόλλυνται.

The enemies who have shields are being destroyed.

οἱ πολέμιοι σὺν ἀσπίσι ἀπόλλυνται.

The enemies are being destroyed (along) with their shields.

The distinction is often slight, of course.

Luke 13:4 ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ' ...