Chapter 4 (10.12.2025)

Transcript

Welcome, let's do a little review of some words on chapter three. If we're still. Okay. What's the bottom. If we're.... If we're still, not completely comfortable with chapter three, or chapter two. Hopefully, not chapter one. It's everyone feel comfortable enough with the alphabet right now. Thank you. Yeah, most in here. Most heads nodding. Okay, here's the good news. We're going to talk about chat. We're gonna do chapter 4 today, but chapter 4 is going to feel like a lot, 'cause we're going to start talking about verbs. But here's the good news. Today is pretty much just an overview of verbs, and then we will in subsequent chapters talk specifically about those verbs. So today might feel like drinking form of fire hydrant a little bit, but there's not much necessarily after today that you need to think about, like learning or memorizing in this coming week. There's there's one paradigm that we'll talk about. So even this coming week, you can keep looking at chapter three, keep looking at chapter two, whatever you need to do. Want first, read a verse, we've been reading these verses in Greek to start class. John, 858. says, I've been, A, Jes, Amen, amen, Legora a, ami. And this is a famous verse, Jesus said to them, truly, truly, I say to you before Abraham was, I am. And that's amen. It's the word of the Lord. And so we're going to, we're gonna, the paradigm for us today, and when we get to chapter 4, is that word a me, I am. But before we do that, let's do a little parsing like we did last week. These are second declension nouns, and we're going to try to do this till 35, like the next 10 minutes. So somebody let me know when it's 9:35. Okay, this Halalagas, what is the case here? First of all, is this masculine or neer? Masculine. That's masculine. Okay, what's the case? Know. Nominative? So it's a nominative, masculine, singular, plural.ular. Singingular.sonymasculine, singular, and this, so it's because it's nominative singular, this is the gloss. This is the word. Right? This is what you'd find in the Greek dictionary. Mascul native singular of Hagas, which means what? The word. The word. The word. The word or a word? What about this? To namo? Let's see where we'll get this ending, and we see that it matches the article. So what is the case?. It's dative. That's right. Is it masculine or neuter?. Yeah, we can't tell from the ending, right? So we just have to know what that word is, because the data is the same. It is masculine. Singular or plural.ular. Singular. Of what? What's the gloss? What would the nominative form be? Do you guys recognize this? So this is the ending. This is what we want to recognize when we're coming, you know, if we're reading the the Greek Testament, and we come across the form or where we're not sure of this is we don't know, this is what's going to help us know how to look it up. Z, anyone want to take a guess at what that is or does anyone know? It's like normal. Nomas, yes. Which means.. Namamas means of law. Yeah. Think. Think of the word antiomian. against the law. Nama. So this would be two or four the law. All right, what about this one? This one is in your Greek New Testament? A lot, to the point where if you're reading it with regularity, you're just gonna come across it and you're not even have to think. You're just gonna know what that means or how to translate it. So, what's the case here? Anybody? Jan. Janititive. That's right. It's a janitive. What's the gender? masculine or neuter? Masculine. It's masculine. Singular plural. Singular. Of what? What's the what's the gloss? What's the nominative form of the word? F., which means. God, Deas means God. So in the genitive, we would translate it of God. This is an example where the articles there were not going to translate of the God. We know know by context, the author's talking about God. You know, the one true and living God. So of God. All right. What about this one? What is the case there? anybody want to guess?. Oh, no. Nam. How do you say that? Nam? Yes. That word. Okay. Yeah. That's good. Maybe. We don't know for sure. Because remember in the neuter, the nominative and the accusative are the same. So how would we know? Cont It wouldn't be like contacting. Okay. Context is going to let us know. This is either a nominative or accusative, neuter, plural. This is a plural, right? It's not it's not techon, which would be singular. So it's either a nounative or accusative neutral plural of t non, which we would translate this the children, or yeah, the children either as the subject of the sentence or as the accusative. What about this one?. That's an oopsilon at the end. No, that's a new at the end. Oh, is that a new one? That's just my bad hand running. These are gonna match. Now, if we just look at this as it is based on the endings and the article, it could be either a neuter, or yeah, it could either be a neuter, nomative org usitive, right? Or it could be a masculine accusative. So how are we going to know which one it is? We're gonna know, because we know that Chris sauce is a masculine work. So this is a masculine what? It's gotta be accusative. Singular of Christas, which meansc. So this would be Christ as the as the accusative functioning in the sense that way. Does that make sense? All right, what about this one? We noticed the article, we noticed the ending.. What's the case? Only what? No. It is nominative, that's right. Nominative. And because that's the nominative plural case, we know it's masculine. Plural. of ha anthropos. So this would be the men. Last one. Toys, say, may, voice. What's the article and the ending telling us that it is? Dative. What's the word here? I forgot a row. Save me a Royce. What is the word? What is the gloss? What's the Bocat word we're learning? T So, se, we know that's a neuter. It's not Ha, seme, it's Tan same A, so it's a dative neuter. is a dative, is this singular or plural? plural, 'Cause if it was singular, it would look like that, right? You can see that a Yodos subscript. So it's a dative neuter plural of tan sean, Tanse mon means the sign. So this would be two or four the signs. Okay. So does that you understand, you guys understand, I know maybe if here you're like, I don't know, whatever, like, you understand the concept of what we're doing there? They't have any questions, about any of that review? I don't think there was a row in there. I think you' right the first time. Was that right the first time? Saman. Sam, man. Okay.. Anyway. Even the teacher doesn't know all the answers. S, I'm getting my words ped up. I need to refresh my vocabulary. That word is used a lot in the gospel as John. Every time Jesus does one of his miracles, John, John says that this was, you know, the wedding at Cana, this was the first sign that Jesus performed. And all throughout John, he says, all of he uses what Jesus does his miracles, whether it's feeding or healing or whatever. He calls him signs. There's signs pointing to his kingdom. So you see that in other but is too but John likes that word in law.. All right, any questions about chapter three? I guess it maybe chapter two, but we did review chapter two quite a bit. So. Any questions about Second declension, masculine neuter? No. Okay, let us look at chapter 4, then. If Everyone's everyone's okay. Chapter four is on page 35. Don't assume we're okay because we don't ask questions. Well, the only way I can know is if you say something, you ask you ask a question. I'm saying I need to review chapter three again. Yeah. All right. But that's good, because you know what? You don't have any deadlines. You don't have a quiz, today, you don't have an exam to prepare for. You just have a quiz. Yeah. You should have charged us from the class. Yeah. That, when you get charged for it, that's a little more motivation, right? When you get to graduate and you're gonna be graded on it, a little more motivation. But we are just doing this for fun to learn together, so you know, life is life in, so do what you got to do. And we're here, and don't be ashamed or afraid to ask questions because I don't know if anybody's like struggling with thinking that someone is like way excelling them and thinking they're gonna be dumb, but everyone was pretty quiet during that. So there was nobody who seemed to have bullish confidence about parsing all of those words, right? So we I think we're all kind of in the same spot, generally. So let that be a comfort to you, okay? All right, Chapter 4, the basics of verbs. Like, so we've only been talking about nouns so far, right? We've only been talking about nouns, person, place, thing. Now we're going to start talking about verbs, because we can't have a sentence without a verb. Verb is what you do, as they say. There are sentences in the Greek New Testament, so just so I can there are sentences without verbs, but the verbs are always implied. We'll get to that when it's appropriate, but somewhere here in the book, maybe at the beginning of the second paragraph here, it says, in the Greek language, the verb verb is the foundation of the sentence. The verb is what's moving the sentence forward. So with all these nouns that we've been talking about, so far, all these noun cases, is that the nominative, is it meaning of the subject, is it the direct object, the indirect object? All of these things are in relation to the verb, in relation to the action that is happening. And so we're going to do an overview of like, I'm just basically going to this morning expose you to, like all of the basics of what we're going to learn moving forward about verbs. So everything we're learning today, you don't need to know it. You don't need to memorize it. You don't need to have it down pat. I'm just showing you the map of where we're going, moving forward, okay? So don't freak out, take all the notes you want, read the chapter as much as you want, listen to the lecture online as much as you want, but coming out of today, there's just one new paradigm for you to know, all right? That's it. So just stay with me. So let's all stay let's all stay together. When we're talking about verbs, like nouns, we verbs have person and number. You with nouns, we talked about, or they have number, like like the nouns do. Singular or plural? But verb, when we talk about verbs, we got to start thinking about the category of person, is a verb, first person, second person, or third person? If a verb is in the first and we do this in English too. If a verb is in the first person, the subject is the one who's speaking, right? I.we. The subject is, that's how we communicate for the first, first person. So first, living singular plural, first person is I or we. I did this. We are studying Greek together. The subject is the one who's speaking communicating, acting, whatever. Second person. we would say, you. or the, you know, in prop English, it's we don't have a distinct second person plural.. Yeah. That. Right. There are regional, there regional ways that we communicate this, you all, you guys. Y'all, down south. But in proper English, we don't have that, and that's why a lot of times in the Bible, we can be tempted to read a command or something that says, you, and think of it individualistically, just me, by myself, me and Jesus, or whatever. And those commands are oftentimes second person plural commands to the church or to the community. So that's really important distinction that the English translations don't always communicate well, because there's not a unified second person plural that's used in English. Any time we're learning another language, there's not always a direct one to one word for word translation. Sometimes a single word translates to multiple words and vice versa. Right. Yeah. Use. For people in New Jersey. Yeah, exactly. And we know with any language, there's no one-to-one translation. If you If your speak or familiar with any languages at all, there's never, ever a one-to-one translation. So in the first person, the subject is speaking, and the second person, the subject is speaking spoken to, you do this, you guys do this. And in the third person, the subject is being spoken about. So he did they This is how we communicate, right? In Greek, the one of the big distinctions from English is that in English we always we use these pronouns to communicate with each other to understand. In Greek, the pronouns are built into the verb. So pronouns are not necessary, much like with the nouns, the ending is communicating to us, the function in the sentence, right? We've talked about that. So we don't so word order doesn't matter because the function is being communicated by the ending. In the same way, with verbs, pronouns are not necessary, because whether it's a first person singular or a second person plural or a third person singular or plural, whatever, that is communicated in the ending of the verb. So like the nouns, the verb endings will change, and the stems will remain the same. Okay, so person and number, we have that. Next, we need to think about something that this is where we have a lot of similarities with Greek and English. And now we need to think now it's where we're going to have to be expanding our linguistic understanding a little bit, and this is on page 38. When we think about voice, so when we're understanding a Greek verb, when we're parsing a Greek verb, or you know, saying everything we know about the verb, person and number are going to be a part of that, and then voice is going to be a part of that. The voice, see here at the top of page 38, the voice of the verb indicates the way in which the subject relates to the action or state expressed by the verb. So if a Greek verb is in the active voice, the subject is performing the action. In the passive voice, the subject is receiving the action. Those two, I'm assuming, makes sense to us. The one that's a little different and a little difficult, a lot of times as we begin to study Greek is the middle voice. The middle voice is where the subject, both performs the action, and is affected by the action. When I was the way that, and he's got a whole section here on page 38, talking about this, it won't waste too much of our time. But the way that this grammatically has been taught and understood has actually changed quite a bit in the last 20 years or so. From how it's been thought, it's been studied and reflected upon more, and I think the way that this book we're using talks about the middle voice is actually a lot more helpful than the way that I learned it. When I was in Bible College. When I was I was at voice, we used a different book that this book just came out a few years ago. We used Bill Ma's book and there was these verbs that we're going to talk about. And again, I know you're like, well, this is a lot and I don't really know fully what you're saying yet. I get it. That's that's where we are right now. But these middle voice verbs were called deponent verbs. is how I was taught. And it was explained in, like, all these ways that were really confusing, and I was like, man, I don't really understand this, but I just need to know if I see it, what it looks like so I can get a good grade, basically. And the way that Plummer and whoever else wrote this book is explaining it here is way more helpful to understand the middle voice. When we look at page 39, when we have these verbs and these verbs that are in the middle voice, we're going to know when we see them, because they're endings are going to be different, then other endings. They're going to be distinct. They're going to stand out kind of like how when you see a genitive, you know, oh, that's a genitive, right? That genitive plural, I see that a lot. I know what it is. These middle, when verbs are in the middle voice, they have this oh my ending. So look for a minute at number three, where it says self involvement in the last line, how it says in the parentheses, logisomine. Remember we talked about that a couple weeks in the sermon, that verb logisomine, which means I consider or I reckon, or I count when we were in Romans chapter 4. That ending, that oh my ending is showing us that it's a middle verb. So that's what I mean when I say, as we start to learn this, we'll see the other endings don't look like that, and that will stick out to us. But he has a really helpful discussion here about what the middle voice is communicating? It's communicating reciprocity, which means if a verb there are two parties involved and the removal of one party will render the verb meaningless, then oftentimes, in the New Testament, the middle voice is used. So he's got this example, apocrinomine, I answer, or I reply. The only way that verb can actually operate is if there's two people. Right. Someone's answering or replying to someone else. If you took someone, one party out of that equation, then you couldn't the verb could not be accomplished. Verses a verb like Lego, I say, that doesn't necessarily require, you can say something to yourself, you can just say something, and that ending, oh, let go, is just a more, that that's an active ending. Or, you know, you could look different, be passive. But that oh my ending is letting us know, this is middle. So any verbs that have this reciprocity, two parties are required involved. The Greek authors, John, Paul, Peter, whoever, they would think to use a middle verb to express that, because that's how they talked, right? They didn't even have to think about it. They weren't like, do I want a middle or an active verb here for this? That's just how they communicated with each other, right? And culturally, just like our language evolves and we have kind of like these unwritten rules that we understand how to communicate with each other. They had the same thing. And so reciprocity, movement, verse of movement, where the subject is acting and immediately affected by the action, so e am I, you see that o my ending again. Ekomi means I come, or I go. If you're going somewhere, if you're coming somewhere, you are moving and you're then immediately being affected by that action, right? Verbs of self involvement, verbs of thinking, like intellectual activities, or feeling, emotional activities, deciding volitional activities. We're often in the middle voice, like luck is, oh my. I consider, I count, I reckon. And verbs of passivity. where the subject didn't choose the action and cannot refuse to be the subject of the action, like, koi momai, I fall asleep, or I die. Of course, falling asleep in the Bible is used as a, you, euphemism for dying. And so, but when you when you die, when someone dies or even when they just get to the point of falling asleep, like where they, you can't keep your eyes open and you just fall asleep, that's. You're passive in that, and you cannot refuse that oftentimes, especially once you're asleep, right? And so, again, not expecting you to like, like have all this down. I'm just in subsequent chapters, we're going to look at the middle voice. And I, we're just exposing it right now. And this is way more helpful than the way that I was taught it. So this is going to be good. It's going to be good for us. And then, of course, the passive voice, you don't receive the action or you don't perform the action, but you receive the action, that makes sense to us. We're passive in it. So we have the person, the number, the voice, and then when we're thinking about verbs, we think about mood, starting at the bottom of page 39. The mood of the verb indicates the author's understanding of the verb's action, the verbal action in relation to reality. We have on page 40 four of these moods, we're going to look at. The indicative mood is the subjunctive mood, the optative mood, and the imperative mood. The indicative mood means that the author is choosing to present whatever he's saying as a fact. Now, that doesn't mean that someone, the author can't write something in the indicative mood, that's where someone lies, or that someone didn't understand what was going on. What is communicating to us just, though, is that it's being presented, like the person, he even says this, he says, "CX30, X6 13 for someone lying, or loop 739 for someone being mistaken. But the author is talking about this verb or this action in relation to reality as factual. Even if the person the person lies or is mistaken or whatever, it's within the realm of reality. This is fact. I'm presenting the facts of what happened. The subjunctive move communicates that something could be probable or contingent or indefinite. So he has these good illustrations, like in the indicative mood, he went fishing, or will he go fishing? Both of those are presented as indicative of reality. This is just the reality. It's factual. In the subjunctive mood, he might go fishing, or whenever he goes fishing. It's uncertain. We don't know if he's going fishing. The optative mood represents something that is possible or hoped for. I wish he would go fishing. And the imperative mood is a request or a command.Go fishing, or please go fishing. Sometimes when we hear the word imperative, we just think command, but it can also be a request. Like when a lot of the prayers in scripture are in the imperative, you know, the Lord's prayer is the imperative verb is used quite a bit as we petition the Lord. So, that's the mood. Let's talk now about tense in aspect. You can see this list here. of tenses that there are six tenses in the deg Greek New Testament. The present tense, the imperfect tense, the future tense, the he is tense, the perfect tense and the flper tense. It uses the verb lu o as an example, and the present tense lu o, I am loosing or I loose.uan, I was loosing.Lea, I will loose in the future tense. The air's tense.a, I loosed. The perfect tense.Luca, I have loosed. The blue perfect, which is pretty rare in the New Testament. Elaine, I had loosed. And the important thing here is verbal aspect. Okay. Again, remember, we're just doing a big picture now. We're just doing a drive by. We're just planning our trip. You don't need to know it all, 'cause we're gonna take the trip to reach these together. All right? Well we put we're getting overview. In English. we think about tents in terms of time.. Almost exclusively, maybe you might be able to think of some examples where we don't, I can't off the top of my head. But almost exclusively, we communicate tents in terms of time. I am doing something, I did do something, past tense, I will do something, future tense, right? That we think of tense in terms of time. In Greek. the tense is communicating verbal or it's commun yeah, it's communicating. I want to make sure I say the right thing to you aspect. Verbal aspect. And we'll talk about that in a second. Time is only considered, is only a consideration, if a verb is in the addictative mood. If it's in the subjunctive, if a verb is in the subjunctive, if it's in the optative, if it's in the imperative, then the author doesn't care about time at all. It's not a consideration for translation and understanding. If it's in the indicative, which is it's being presented as reality or fact, then time is a consideration, but it's secondary to verbal aspect. Verbal aspect is always primary. Time is, in the indicative mood only, and it's secondary, even in the indicative mood. So when we think about verbal aspect, what do we mean by that? He gives us three different aspects, the imperfect aspect, the perfective aspect, and the stated aspect. This will be an important, obviously, as we're ultimately trying to understand, you know, the point when we're translating that the author is making. So we're just getting our tools right now and our building blocks. We have the imperfect, the perfective, and the stative. P present tense and the imperfect tense are both imperfected aspects, verbal aspects. What does that mean? So when we're when a verb is in the present tense, like, Luo that he uses. Luo meaning, I or I am loosing. Maybe the point that the author is making is, I am loosing right now. Maybe that's why he's using the press tense. But again, time is secondary in it's only in the indicative and it's secondary. So what's the point? He's probably making. What's the imperfective aspect of it? The point of it is the emphasis is on the action as it's happening without concern for what happened before or what happens after. Just the action as it's happening on it's imperfective. It's not. It's not giving us a holistic picture. It's just pointing to us what's going on in the moment. I'm waving my marker. Doesn't matter. I don't That statement has no concern with what happened before, what's happening after. I'm waving my marker. Or if it's if the verb's in the imperfect, which a lot of times people think of as past tense, like the past tense of the perfect, but the emphasis really is on, like, it is in the past tense, like, as we present tense means right now, but the imperfective is in the past tense, but the emphasis again, is still on that action in the past tense, regardless of what happened before or after. Just on the action as it's happening, the imperfective. And then we have the perfective verbal aspect, which is the arist tense, and probably the future tense, which is let me erase this here so we have a little room. Right now, you just hearing me say these words?. So that when we talk about them in the future, you're like, I've heard those words before, okay? That's what we're doing right now. The heiress is communicating to us an action the completeness of the action. So you know, I'm waving my marker or I was waving my marker. The emphasis and the imperfective aspect is like the waving of the marker. If I'm in the air is tense, I'm just saying, I waved my marker and did this did that and did that. The concern isn't like, it's just, there was an action that was completed. I'm I'm just focused on the completion of it, that it was done, that it was something that was done. And the same is kind of true for the future. scholars debate where the future belongs in this. We don't need to worry about it.. just a year or whatever. It doesn't really matter. Is this action, this action that will be holistically completed in the future? And then the state of aspect, which is the perfect, and the pl perfect, and again, the pl perfect, is super duper duper duper rare. So let's just talk about the perfect right now, because we're just dipping our toes in for a minute. The perfect is communicating and action in the past with ongoing effect or relevance, an ongoing state, an action that puts you in a different state. like, um, May 16th, 2009, we got married. Like, on that day, that action occurred, and we've been in a state of marriage ever since. An action happened, that changes the state of our reality. Okay? So you have this imperfect aspect, you have the present and the imperfect that are emphasizing the action as it's happening. You have the perfective state that emphasized the action as a whole, and you have a state of which is emphasizing the action happen, and there was a different state moving forward. The point of explaining all this is because when we see present tense, our minds are going to want to think of this verb's communicating time. It's probably not. It's it's more often than not communicating this verbal aspect. If we see imperfect or airised, our brains are going to want to think past tense. If we see future, our brains are going to want to think time. It's in the future. And so, like I said, in the indicative mood, that's sometimes true, but it's always subordinate to the verbal aspect. What is being communicated about the verb in terms of the action? Greek is a more aspect prominent language. English is a more time prominent language. I want to ask, does that anybody have any questions? But I'm assuming that right now you might feel like I don't even know how to ask a question about this. Yeah. And that's fair. That's fair. Can I get one the one point I want to get across. Even if you feel like you don't fully understand it yet, is that when we think about these verbs, because as we move forward, we're going to be parsing verbs. This is what a verb parse would look like. I'll give you a hypothetical example. Give you an illustration. Let's use the word "blle up" again. So the word "l o no article. Bstone, verb don't have articles. Nouns have articles. an article is lu up. Luo would be a present, active, indicative, verb meaning, I loose, or I am loosing.. you know, think about, you can think about just in scripture, like language of binding and loosing, that kind of thing, you know, it's Jesus binds the strong man in the Gospel, Satan, and, you, l Satan, Satan will be loosed at the end of the millennium and all that kind of stuff. So I am loosing, I am loose. The point I'm making here is that as we parse this, as a present active indicative verb of luo, meaning I loose or I am loosing, this we can understand in our minds what active means. That means I'm the one who's doing the lucive, right? We get that. That's easy. The indicative, we're moods might be new to us, and we're still trying to learn what moods are, but we'll know, because indicative most verbs in the New Testament are in the indicative. So that's going to be your default, meaning it's just presented as a fact. I'm presenting this as a fact that I am losing. If it's subjunctive optative or imperative, it's going to look weird, and you're going to know more often than not, you're just going to assume it's indicative. So, active, you understand, indicative is new, but it's going to be the default, and you're going to just get it. This is the part we want to communicate with verbal aspect. When I say present, I am loosing or I loose. I am not communicating that I'm doing it right now. Oh. I am communicating, probably that just the act of loosing itself with no regard to when it started or the ending of it, just the act versus if it was in the perfect, I would be communicating. I loosed something that continues to be in a state of being unloosesed. If it was in the imperfect, I would be communicate. There was a point in time where I was loosing. Like, just think about my act of loosing something. Or the ast, like, I loosed. I set something I set it loose. And like the whole act itself at some point. Verbal aspect is what we're communicating by this. And it's different than English, and it's a lot, and we need to think about it always. It's something that I still, like my mind wants to go just to time and to think clearly about, you know, what's actually being communicated by the author. But hopefully in the weeks moving forward, as we're learning more and understanding verbs more, we can, you know, this can really take hold of this together. So let's look, 'cause we're at 10, 10. Alex, Yes. Really kicked me there when you said it doesn't necessarily mean time, like in here and now. Yeah. Can you change that to make it in here and now? No, it would look desent. Okay. Yeah. In the indicative mood, it may be, I'm not saying. I'm not saying it's not it's not inherent now. I'm saying that's not the emphasis of what's being communicated. But it but it could be. It could be. But usually time, as a consideration is only in the indicative mood. It's not in the subjugctive, it's not in the optative, it's not in the imperative. And it is secondary to the verbal aspect. Okay, so it's just not tightly defined. Yeah, I mean, it's just that's not Paul's point. It's for you to think about the time of right now. Paul's point is to think about the act of it happening. the imperfective aspect of it. So I told you there's one paradigm for this week. You see it on page 42 The present active, the indicative of Amy, Amy means I am. Jesus says in John A 58, "E am before Abraham was, I am." And so this is the paradigm for Amy. It kind of stands on its own. You'll see these different forms, Amy, the first person I am, A, the second person, you are, asin, or SD. You may or may not see that new on the end. It's called a movable new. More often than not, you're going to see the new, like, overwhelmingly, but you may, there may be some verses that just say Sde. First, person, plural, S men, S Men, we are. Second person plural. S stay, you are, y'all are, you guys are. And the third person plural asin, they are. This is how all verb paradigms are gonna look. There's gonna be two rows of three. The first, second, and third person, and the singular and the plural. So Amy is the copulative verb or the equative verb. It's equating something. So when Jesus says, before Abraham was, I am, he's saying, "I what? I am, before Abraham was. And the even though the pronoun is used in that verse, ego, ego's the pronoun, I, I am the pronoun is not necessary. If Jesus had said, "Bef before Abraham was a me, he would have communicated the same exact thing, because in the verb a me, it's the equivalent to the English I am. They don't need two words to communicate the person and the verb. It's built in there, just like the nouns have built in the function in the sentence, the verbs have the pronoun built in. IU, he she it, we, y'all, that are built into the verbs. Okay? We do want to get Gabby ready for baptism, so does anybody have any questions? No? Right now, moving forward, just work on this Amy paradigm for chapter four. Don't even worry about reading back through anything else, because as we move through each of those things, we will revisit them again. Make sure you feel good about chapters 1, two, and three, and then for chapter 4, work on the Amy paradigm. You can do the exercises if you want, but really just work on that Amy paradigm, okay? Deal? All right.. Dr. Brad will you pray for us? I haven't found that we use come to prayer today in ask that you would not hear our prayers, that you would that you would bless us as we prepare mind mind and spirit for the service before us, that we know that you are with us, and we know that you love us and as we prepare to hear your word, we ask you and impart the truth into our hearts and that you'd help us to be molded into the image of Christ. We do pray, for those joining in new members and being baptized God that you would care for them in this season as a face trial and temptation. And God, we do pray for Dr. Alex because he continues to lead us in these cre studies. It's a lot of work in God we pray you help us to be motivated to do it, because we want to read your work and learn your word, and it's fun in its own writing and God we do, I pray these things in the name of our Lord Jesus, and we do pray by the power of your Holy Spirit. Amen. Thank you.