Why use mnemonics?
Many academics are biased against mnemonic techniques. Even Bruce M. Metzger, author of one of the books that inspired the Speed Greek method, held on to peculiar biases against mnemonics. Early in his book, Metzger states:
The derivative…is not to be confused with the definition of the Greek word.The definition is to be memorized; the derivative is intended to be of assistance in remembering the definition. Although many other examples of English derivations from these Greek words might have been cited, those which are given were chosen with an eye to the probable interests of the type of student who will make use of this booklet. That is, whenever it was possible to do so, derivatives were provided that involve theological, ecclesiastical, or patristic terminology.
There are two distinct problems with this quote.
1. Memorizing the wrong thing
This can be a legitimate problem when the mnemonic system is not carefully developed. Similar to the Speed Greek mnemonics, Metzger’s “derivatives” are English words that are similar to the Greek word to be memorized. However, the issue Metzger ran into was that students would memorize the mnemonic without memorizing the definition!
Why did this happen?!
First, Metzger’s definitions were much too long.
If a student is presented with a large set of English words and no other context, they will memorize the easiest one. The derivative word is naturally much easier to memorize than the multi-part definitions given by Metzger and virtually every other textbook on learning Biblical Greek. So, the busy student suffering under the cognitive load of so much memorization, latches onto the word closest to English, confuses that word with the definition, and then moves on to the next word.
Second, Metzger’s mnemonic system was not complete.
His derivatives provided a first, hesitant step towards a full mnemonic method. They were helpful, and remain a helpful resource for Koine Greek students today. But Metzger did not go far enough. The Speed Greek mnemonic stories flesh out English derivatives into full-fledged, visualizable stories that follow a purposeful linear sequence. That sequence takes you from the English word (the definition), to the derivative, then adds on the word endings or any especially troubling letters, to produce the desired end result: the Greek word.
Note also how the Speed Greek sequence reverses the usual strategy: we always build the story starting FROM English, and working TOWARDS the Greek. For a native English speaker, this is the natural sequence, starting from what you already know well and building towards the unknown.
2. Choosing abstract derivatives
Metzger specifically tried to choose English derivatives that were abstract and hard to visualize. “Whenever it was possible to do so, derivatives were provided that involve theological, ecclesiastical, or patristic terminology.” Such terms might interest seminary students and other theologically inclined Christians, but they are not the kind of words that lend themselves to easy visualization. The more concrete an image, the more it integrates sensory information or intense emotions, the easier it is to memorize. Theological, ecclesiastical, or philosophical terminology goes in exactly the wrong direction: away from the concrete and into the abstract.
And this brings us to the third problem with Metzger’s method.
3. Throwing away useful tools
Metzger, like many academics, struggled with a misplaced sense of logical rigor.
In drawing up the following ninety-six groups of words the author has tried to avoid two extremes. He has tried to refrain from spinning out fanciful derivations for the sake of establishing connections between words which, according to scientific linguistics, are entirely unrelated. No statement about root or derivation is made which involves a descent to the level of popular or folk-etymology. If a root is obscure or uncertain—or even merely probable—it has not been given.
There is a place for careful history and etymology of language. It is good that some researchers study these topics in detail. But these studies have virtually nothing to do with the very real struggle of a new student overwhelmed by the vocabulary and grammar of a new language. For the learner, every tool that suffices to do the job should be used. Every connection, whether etymological or coincidental, is a lifeline that makes Koine Greek that much easier to learn.
Once fluency is achieved, the student can, at his or her discretion, pursue the study of etymology. Most will not, and that is perfectly fine. No one learns a language, not in bulk, through etymological study. Such methods can be useful for especially important terms, perhaps with far-reaching theological implications. But ultimately, the intricate weave of an entire language composed of thousands of words can only be learned by one method: immersion. Whether that is immersing yourself in a spoken language in a foreign country, or immersing yourself in the Greek New Testament, Septuagint, early church fathers, Plato, and so on, the point remains the same. You develop fluency by immersion, not through memorization.
This is why the Speed Greek method only asks you to memorize a very short one- or (sometimes) two-word English definition. This is the fastest way to propel you to the point of fluent, uninterrupted reading. Fluent reading, and nothing else, will give you deep intuition for the expansive web of meanings and connotations attached to each and every Koine Greek word.