Chapter 9

Transcript

Yeah, see, after nine. So let's, uh, let's 1st say a word prayer, get ourselves settled in. At least get me settled in. And then we'll look at chapter 9. Our Father in heaven, we give you thanks, and we give you praise for this day, for another week, for another Sabbath, for another day to gather, to celebrate, and remember, and proclaim the death and resurrection of your Son, the Lord Jesus, who offers salvation freely to all who believe the forgiveness of sin, the hope of eternal life, through faith and repentance, and we ask that you would give us humility and gratitude for the gospel, that good news. We pray for our class this morning as we study the Greek language in order to see Christ in your word more clearly. We pray that you would bless us, Lord, give us grace, give us wisdom, give us fellowship and humility. for your glory and for our good. We pray in the name of your son, the Lord Jesus, and we pray by the power of the Holy Spirit. Amen. Amen. All right. Chapter 9. Take your book, open up page 97. We're talking about personal and relative pronouns. You know what's fascinating? Is there was a day, not that long ago, probably even when I was taking Greek in college and maybe even seminary, 'cause I can't remember how all this stuff unfolded, but there was a day when, you know, if you'd say, We're gonna talk about pronouns, you may have to remind the students what pronouns are, or even explain, but not anymore. Pronouns are a big part of the cultural discussion, aren't they? these days? People, you know, wanting to, um, choose their own pronouns and declare to you what their pronouns are, maybe, uh, if you have family or friends or at work, people have got to put their pronouns in their emails or whatever. We know about pronouns now, don't we? More than we used to. We think about pronouns. So, a pronoun, you can see at the top of the page 97, a pronoun is a word that takes the place of a noun or other substantive, a pronoun, refers back to its antecedent. And pronouns are basically in language, they function so that our language isn't so repetitive. You know, we're boring, right? If I have to say, John did this, then John did this, then John did this, then John did this. It's exhausting to the listener, right? So we say, no, John did this, and then he did that. And then he did that, and then he did that, right? This is how we communicate, it kind of shortens it. It makes it not so repetitive. And this, of course, is true for the Greek language as well as it is for the English language. This is really fascinating here when he talks about the significance, this little case studies he does at the beginning of each chapter, you know, where he usually looks at a passage of scripture, and then, you know, uses that as an example of a place in the New Testament, where whatever the topic is, is significant or helps to explain. And he uses 1 John 1, 1 here. And you notice, real quick, if we look at, he compares the NLT and the NASB. The NLT says, We proclaim to you the one who existed from the beginning, whom we have heard and seen, we saw him with our own eyes and touched him with our own hands. He is the word of life. The NASB says that was from the beginning, or what was from the beginning, what we have heard, what we have seen with our eyes, and what we have looked at and touched with our hands concerning the word of life. So they're saying the same thing, but there's difference, right, in how they're translated. If you're unfamiliar, the NLT, the new living translation, is more of a dynamic, they would say a dynamic translation. At some point, probably even becomes kind of like a commentary, because it's so dynamic. The NASB is a more wooden translation. So if you flip the page to page 98, you actually, they have the Greek in here. And the Greek, you'll notice in the bold, although those, it's a, you know, ha, is how we would say it with the rough breathing mark and the accent. Ha, ha, hen, up, arke, arcase. that which was from the beginning, that which we have seen, which, or that which we have heard, that which we have seen, that's that which we have handled, you know, touched with our hands. This is how John starts 1st John one, with these relative pronouns. That which was from the beginning, that which we have heard, that which we have seen. And then he, he's kind of building to the end of verse one where he says, peri to Lagu, taste, zoese. concerning the word of life. And John does that stylistically because his emphasis is on the content of the message of the gospel more than the activity of preaching the gospel, right? There's a lot of places in scripture where there's emphasis on preaching the gospel or sharing the gospel, or explaining the gospel, but here John's beginning with emphasizing the content of the gospel. And specifically, the apostolic connection to it. You're right? He's saying, I've seen him. I've touched him. I've heard him. Um, so he's doing a lot there, but he's using relative pronouns to do it. And so that NLT translation, while it may be ultimately giving us the same idea, they're not actually, we're not actually reading close to what John wrote. Right? And the NASB is more wooden, all right? We're all together so far. We understand that. Okay, so let's talk about personal pronouns then in relative pronouns. Let's talk about what St. John used in his 1st epistle. So we, of course, have pronouns in English, right? We have the first person pronoun. If you look on page 98, the first person pronoun, I, the second person, pronoun, you, the third person pronoun, he, she, it. First person plural, we, the first or second person, plural, formal English would just be you, right? We have no distinction, informal English, between 2nd person singular, you, and 2nd person plural you. There are regional distinctions down south. They say, y'all, you know, you guys, that kind of stuff. And then, of course, the third person plural is they. Well, the same thing is true in Greek. And just like we decline, um, just like we decline our pronouns in English, right? So if I say, you know, if I'm saying I, I'm speaking of myself, I wouldn't say, hey, babe, can you give me I bag right now? No, I said, give me my bag. to possess it, or can you hand the bag to I? right? We decline our pronouns. The Greeks do as well. You'll get page 99, we have these paradigms, we're used to paradigms now. We shouldn't be surprised by paradigms. We're gonna shift our mindset a little bit. Now, we've done review the last several times we're together, so we're kind of talking about all of them. But we've been speaking more recently or talking more recently, studying, reading more recently about verbs, right? And now we've got a, for pronouns, we've got to shift our mind back to nouns. Because the pronouns, that's what they are. And so the paradigms are similar to the non paradigms. See, we have our singular and plural, we have our nominative, genitive, dative, and accusative cases, and for the first person, personal pronoun, we can see that the nominative is ego. That probably, I'm assuming, regardless of, you know, regardless of what kind of church you've been in, or what kind of personal study you've done, or whatever's going on in your life, the term ego, you've stumbled across. At some point, I would assume, you know, like, you think about the word ego. This is kind of where this comes from. So the first person pronouning, Greek, that's what it is. It's ego. And then we have the rest of the paradigm, um, with some, some of it, it should look kind of familiar to us, right? That, that, uh, oo ending and the genitive kind of looks like the second declension, right? Like, uh, Lagas, Lagoo, Lagoy. So we have, in the dative, we have that Ioda ending. We've seen that before. Sometimes in subscripts, but we've seen it before, right? So we got Ego, Move, Moy, May. I, of me, or my, for the genitive, the dative, moi, two, or for me, and me, me. May's a pretty good one, right? It kind of just looks like me, so that's helpful to us. Uh, if that, if that, uh, mem, the, uh, them, right? Or am I doing Hebrew again? Moo. Don't be studying Greek and Hebra at the same time. The M sound in Hebrew is meant, by the way. if anyone's wondering. So Moo, that Moo looks like an M to me. I know before that Bethany or maybe some of the other, you were like, I don't necessarily see that at first, but if you came, you know, get it to look like an M in your mind, that's helpful. And then this just looks like the word meat, even though it's different letters in a different language. So that's cool. We got the plural, hey, mace, haimon, hey, men, hey, mas. Again, that owned that genitive plural ending. We got to own that, right? We should know that by now. We've seen that quite a bit, uh, that Hey Mas, ending kind of looks like the, um, first declension, doesn't it? phonas. The, the, the, the, uh, hey, Moss, or hey, Mace, that ending, we will see in the future with what's called, uh, not the future tense, but we'll see it in a future chapter. There are 3rd declension. Now it's kind of weird ones that take that ending. So some of this, again, it's gonna help us. It's gonna build on the future. It's gonna build for us in the future. And this is the first person, uh, personal pronoun, paradigm. Look at the second person. We've got Sue, you, Sue, of you, or your, soy, two, or for you, and say, you, who mace, who moan, humin, humas. So it's just like the first person, except for, you know, we're replacing, uh, we're replacing with the sigma in the singular, and we're replacing with the upsilon and the plural. It's helpful that oopsilon. You just remember, it looks like a U, and that's for the second person, that's for you, instead of I or we. Again, a lot of the similarities we talked about with the 1st paradigm are there, too. Uh, and then the 3rd person personal pronouns, uh, he, she, it, they. This one is super nice because it literally just follows the first and second declinion and eggs. Like, you'll get the masculine, it's the same as logos. You look at the feminine, it's the same as phone. The only difference in the neuter is that nominative and accusative singular doesn't have the new on the end, but other than that, it's the same. Um, so, yeah, there's a, they got a, they got a song that's to the tune of Come Thou Found. If you want to use that for your personal pronouns, or if you're just into, like, writing them and rope memorization and all that, you know, whatever's helpful for you, uh, for the pronouns, but these are the pronoun paradigms. First person, second person, and third person. Any questions on the paradigms? I know that'll make sense. Mm hmm. Okay? If we turn over to, um, the page 100, we are officially 100 pages in, guys. Pretty good, right? We've been doing work. We're in January, it's snowing outside, and we're still here learning some Greek. Good for us. Good for us. We lost some soldiers along the way. But we're still shredding. I actually do. In that snow, we may lose more. Yeah. This wasn't supposed to start until 7 p.m. Here we are. Um, I do have a question, actually. So, in the third person, personal pronouns, in the plural. Yeah. Like, there's masculine plural and feminine plural and neuter plural. Yeah. Like, what would be a use case of that? Like, the men went, like, they went, and then you would use masculine, like, what's, because we have he, she, and they, right? So, like, what is the plural masculine feminine neuter? Like, how would you use that in a sense? Oh, they would all be there. Oh. It would all be that. Yeah. If it's depend on the verb or the nounce. It's clarifying? Bless you. Yeah. The pronoun always matches its antecedent, which is the thing that it's clarifying. It always matches it in, um, number and gender. Of the noun. Yes. Okay. Number and gender. Sometime, well, case, case, not necessarily because it could be functioning differently. synthetically in the sentence. Yeah, especially because the pronoun is usually, we usually be like a dependent clause, right, that's following, or the independent clause of, um, I think there's some examples in here, but like when it says, like, uh, there a group, a crowd carried a man on a stretcher. You know, he was paralyzed. So, the man, in the first part of the sentence, would be the accusative, 'cause the crowd is carrying the man, and then, in the, in the dependent clause, with the pronoun, it would probably be nominative. Because it's it's, you know, it's connected. It's the subject of the verb. Or, yeah. So, yeah, but always gender and number. It's gonna match. Based on the noun that it's representing. But all the plurals are they. You would... All the floors you would translate as they. Now, if there is a group, if there's a mixed group, a group of men and women together, it will be in the masculine. Okay. If it's a group of just women, it'll be in the feminine, group of just men, masculine. But yeah, if it's a mixed crowd, it'll be in masculine gender. See, the Greek pronouns give us more information than English pronouns do, right? They tell us the gender, which is, yeah, just that we don't have that in our language. When would you use neuter, then? If the antecedent is neuter, yeah. You have a group of children would be neut or tech, you know, technology. Yeah, gotcha. Or tech, nah, tech, huh? Right. Yeah. I can't can't BS in here. You guys know those paradigms. Techna. Yeah, so techno would be, it would be Outa. or, yeah, Outa, right? Yep. Yep. It's gonna be like outside. Same thing. Because the only the only difference is in that, um, neuter, remember the neuter singular, nominative and genitive? The plural's the same. Mm hmm. So, yeah, if there was a group of techna, they would be outta. Yeah. But yeah, men and women together, it's always gonna be masculine. Yep. Yeah. I think that's how it is in most languages. It overtakes the masculine. Yeah, yeah. Well, yeah, it's it wouldn't be. I mean, unless somebody was just like on a soapbox about gender stuff, like everyone else would, I think, would just, that makes sense. It defaults. Yeah, yeah. Yeah. It's not surprising to us, at least it shouldn't be, right? Okay, um, we'll notice that, um, just here in the middle of page 100, um, you see the mu, and then there's an arrow to Emu, Emu, and Emu, and Eme, or Su, Soy, Se, um, there are, um, some alternative, uh, forms here. Uh, they, there's not really any change in in the meaning. Um, it may, there may be a stress of emphasis or contrast if it's used, but you're gonna, we're gonna translate it the same. And it's really, it may be something that in classical Greek, you know, had a stronger meaning, but by the coin A period, it was pretty much synonymous. Do you think it could have just been, like, how you talk about the tonal portion of it? Like if it just sounded better in the sentence, it was... Yeah. Yeah. That's probably part of it, too. It's it's gonna, these are less common, but they do, they are there. You know, so we don't want to be thrown off by them, but... Is it like a contraction? Yeah, I don't know, um, I don't know the, I don't I don't know the morphology real well. I do know, you notice here in the paragraph underneath that they say that when you're pronouncing them, you're, uh, you're just gonna, um, uh, pronounce them with one, like one sound. You notice that from ha patermu, ha patermu, like that, that was part of the tonal kind of pronunciation. Um, you know, for it. It sounds like, like, all languages, including English, where we often shorten things. No doubt. Yep, exactly. I'm gonna do something instead of I'm going to do something. Yeah, exactly. So, it's for those of us who have been here and paying attention, which is everyone, it's you might be saying to yourself, like, what's the point of pronouns in grief? Because the verb carries that information already, right? Which is fair to say, the verb always carries the information of the pronoun, especially in a just an independent clause, right? If no further information is being given. And the reason that they would use this is for, if there was emphasis or contrast, is usually. And so, the pronoun is, um, it's pointing us to either an emphasis for some reason or a contrast for some reason. It's really, uh, if you look at the top of page 100, um, the 1st full paragraph, or 101, I'm sorry, page 101, the 1st full paragraph, it says another example is Mark 18, where, um, John the Baptized, John the Baptist says, I baptize you with water, but he will baptize you with the Holy Spirit. Ego, e baptista, humas, hudati, outes, de, bap, bap, bap, t, se. sorry. Baptiste, Humas, and... They knew Mati, Hagio. So John says, I baptize you with water, Ego, Ebaptista, and then he, Altas, baptizes you in the Holy Spirit. We don't need that ego there 1st because, Ebaptisa, which is Arist tense. We haven't learned that yet. is in the 1st person singular. And then, uh, Baptiste, uh, there in the 2nd part is in the 3rd, 3rd person singular. So why do we have the ego and the atas? It's to contrast the Ministry of John with the Ministry of Christ, that John is doing preparatory work, right? He's the messenger who's come to proclaim the way of the Lord. Jesus has come as the fulfillment. So there's a difference in quality between the two ministries, right? And we see that in other places, but even the grammar, even the syntax, is even the use of the personal pronouns are pointing us to that reality, to that original audience, the original readers, that would have signaled that to them. So that's why even though grammatically, it's not required that the pronoun be added to the sentence, the pronoun is functioning specifically for that emphasis, or for that contrast. Um, uh, if you look at the bottom of page 100, we see another example of that in X, uh, 2035, where Paul is quoting Jesus when he says, he himself said, it is more blessed to give than to receive. And, um, you know, the Greek begins outas, apen. If you're reading that just on your own and not really thinking about the uses of pronouns and stuff, you might be like, he, he said, what, like why? Why have the outas? It's not necessary. iPad means he said. But we would translate it. He himself said. And so that's where we're not taking just kind of wooden definitions that we're learning here at the beginning and always plugging them right in, right? We were thinking about the context and thinking about the use, and that's what that's how it would have been, you know, heard or read by that original audience. And emphasis on Jesus himself said this. Well, if they if you say he said, why at the himself, you know, he had himself, you know? Same reason for English. You just made the points. He himself said, he did that. Yeah, but who's it gonna be otherwise? Like Jesus said, yeah, you don't say that. The point is, the emphasis is like saying, not just saying, you know, like, as Paul, as a messenger or as an apostle, is teaching, he's saying, like, right now, I'm gonna quote the words of Jesus himself. He's evoking the authority of Christ, right? He's emphasizing the fact that this isn't just Christian teaching that we deduce. These are the actual words of Jesus. So, in a way, like, we may not always, if we're writing or speaking this way, necessarily say Jesus himself, but if we're writing, you know, we make put it in a talent. Jesus said, or if we're speaking to someone being, hey, listen, Jesus said this, right? And that's really what they're doing there. Just emphasize. Yeah, yeah, it's always just a stronger... It's an emphatic. Don't let's not even get caught up on, okay, when I always see this, I got to translate himself or something like that. The point is, like, the finding different ways to take this ancient language and communicate it to a modern English, you know, language or audience, to, like, what's the point they're making, and how can we make that point as well? You know? That's what. And so the pronouns are used, um, that way. Like when they're added, when they're not necessary, again, if there's an independent clause or something, it might be necessary, depending on what's being communicated, but when it's not necessary, it's there for a reason, for emphasis, or for contrast. Um, okay. That makes sense, everybody. You didn't know. All right. Let's talk about the intensive use here. This is just for Autas. This is just for the third persons, okay? So what we're about to talk about, not the Ego paradigm, not the soup paradigm. This is just for the third person. And the first thing he notes is the intensification, which we just talked about. First Thessalonians 416 there in the middle of that first paragraph is the same thing. The Lord himself will descend. Without us, there's two tricks for us to kind of know what's going on, because there's two uses here. There's the intensive use and the identical use. If you look at the top of page 102. So the intensive use is what we just, and don't worry about, like, remembering the labels or anything, if you, you know, if just, it's important to know, like, when you're, when you're reading or translating, and you're like, why is this Autas here? You know what I mean? Like, he, he, the Lord, will descend. And if I'm translating 1st Thessalonians 4.16, um, we want to know what it's doing, right? And so there is these two uses, um, the identical use, if you look at the top of page 102, um, see, he, they use 1 Corinthians 12, 4 through 6. As an illustration, there are different gifts, but the same spirit, Ta, outa, penuma, different ministries, but the same Lord, ha, outas, curias, the same God, haade, outas, theas. And so, you know, you're translating along, reading along, you're not thinking about this. Like, for me, I'd be, like, the the it spirit, like, what? What is that? The the he, Lord, the he, God? Um, what's going on here? Why are they translating it insane? And these are, this only applies to the outas, the third person. It doesn't apply to first person or second person. But it can be used for emphasis, like on page 101, the intensive use, the Lord himself, or it can be used to what they're calling an identical usage, to say the same. How do we know the difference? If the article is not on autos, but it's on the now. Look at page 101, 1 Thessalonians 416. Altas, ha, curias. You see that? The Lord himself will descend. You see, the article is before Curios. Mm hmm. Okay? Now flip to page 102. In the middle of that paragraph, 1 Corinthians 12, 4 through 6. The same spirit, Ta Auta, Penuma. The same lord, ha, outas, curias, the same god, hade, outas, theas. If the article is with the pronoun, it's same, we translate it same. If the article is with the noun and not with the pronoun, that's the emphasis. himself, herself, itself. Makes sense? I know. We're deeper in the weeds than we've been, right? I wouldn't say it makes sense, but I understand. Okay. You understand. And this is, um, again, this is one of those things. There's there are things. If you're gonna become one of those people who's like, I'm into Greek, right? Like part of my daily devotionals is like, well, my goal is to like, every day I want to translate a verse of the New Testament or something and use the daily dose of Greek and whatever else. Like, there are so many things that are, like, not only, like, being exposed to them, but, like, memorizing them, having them hidden, are really gonna help you move along quicker, right? Like vocabulary, like understanding, what nouns look like, understanding the different verb forms. This is the kind of thing that if you're, like, so locked in on Greek that you can just pull out and explain, like, the pronoun stuff, good for you, but this is more like, hey, let's get exposed to it. So when we're coming across these pronouns, we're not like, what the heck? Even if we have to be like, Hey, I remember there was some weird stuff with pronouns. Let me pull out my book, let me Google, whatever. Like, just so that we can, we know. We're not like, we don't come to it completely like, I feel like I've never heard of this before, right? We want to, we're just, we're exposing ourselves to it. Um, Okay. Any other, any questions on personal pronouns? What time is it? Okay, we got a little bit. Let's talk about relative pronouns now. Relevant pronouns are, you know, Dr. Palmer says relative pronouns aren't the pronouns that come to visit you on Thanksgiving and Christmas. Relative pronouns are, uh, they they relate back. That's why we call them relative. And we translate them as who, or with, or that, or whose, or whom. those are our relative pronouns in English. Well, got a whole flock of geese coming in, huh? Shoot. And these are not, if you look at the middle of page 102, these are questions. This isn't who or which or that, which would, like, interrogatives. It's not asking a question. These are relative pronouns. These will be what refer back, what relate, um, to its antecedent. So if you look at the bottom of page 102, what's nice is these relative pronouns are just following our 1st and 2nd decision endings. And they're gonna clue you that they're relative pronouns because they're always gonna have that rough breathing mark and the accent. It may be a different accent, it may be a circumflux, or it may be acute, but there's gonna be an accent. And I know we've, for the, you know, for most of this class, we've just been like, don't worry about accents, doesn't really matter that much. And this is a case where seeing that accent is going to help you. Now, if the Lord at some point calls you to be like an archaeologist slash textual, critical scholar, um, then you're gonna have to read those manuscripts without the accents. Good luck to you, because the accents are helping us here, right? We know they're not, we know St. Paul didn't write them, but they're sure helping us try to understand what he wrote, right? And yet somebody... had to add those accents. They did. Sometime in the past. Did. And how they figured out, maybe that out is beyond me. Beyond, beyond all of us, but we're thankful for them. Yeah, they added them later to help with non native Greek speakers, right? So we're still benefiting from that, but yes, they are not inspired by the Holy Spirit. So those accents are not God breathed, but they are helping us with relative pronouns, for sure. And you can see at the top of page 103, how they, you know, the masculine are literally the same endings as the nouns. So we like that. We like that with the 3rd person, personal pronouns. We like that with the relative pronouns. So really, the 1st person and 2nd person, paradigms are the only ones we really want to make ourselves somewhat familiar with. Again, I wouldn't say it's not as important as knowing your luo, Luis Luay, Luam and Lueta, Luis, like, that's, that would be more important. But if you're, you know, you don't want to come across Moy and be like, what the heck is this, right? Like, even if we can't rattle off like dative masculine singer, singular personal pronoun, whatever, like, if you see it and you're like, oh, to me. Like, if you can train your mind just to, like, do that as you're, even if it takes a little time as you're reading, because these are gonna, that come up in the text. But knowing every detail is for people who teach Greek in seminary. Not even not even me, but those who are those who are the real pros at it. Let's notice in the middle of page 103, there are, uh, some um, alternative forms as well for the relative pronouns, Has, and Hastis, Hey, Heytis, Hoy, Hoytanace, High, High, Tenace. Again, probably, probably carried over from classical Greek, and may have had more of a meaning then. This is one of those things that like people who are Greek scholars, like they debate this kind of thing. Well, I think it actually has more of a qualitative sense and you're like, okay, they're getting paid to do that. So good for them. For us, like they're the same. You know, who or whoever, like, I don't know. If you have to write a commentary someday, maybe you're going to have to really like come to a hard position on that. But if you're not, you know, even if you're leading a Bible study, like, even if you were leading a Bible study and using Greek at some point, which, hey, good for you, if you get to that and you're like, you could even give them a sentence. Like, maybe, you know, maybe this means this or that, but no one is really gonna care, right? So for our purposes, those alternative forms are synonymous. And they are infrequent. They're not nonexistent, but they're infrequent. You're going to see Haas way more than you're going to see Hastis. Um, uh, we know here at the bottom of page 103 that, um, they will all, these relative pronouns will always, uh, match in number and gender, but again, the case may be different depending on how it's functioning in the sentence. Um, and then he gives some examples of, you know, how it functions in the nominative, how it functions in the genitive, how it functions in the dative. Um, So, and the accusative at the top of page 104. Um, it's, uh, another kind of, uh, quirky little thing that we want to note at the top of page 104 is, it is possible for a relative pronoun to have no antecedent. Like, it is possible for the relative pronoun to function as the subject of the sentence. Mark 425, who for whoever has more will be given to him. Hosgar, a.k., uh, da, cite, auto. for whoever has, for whoever he is having, right? We could really woodenly translate it. More will be given to him. We saw that in 1st John 11, right? That which was from the beginning. That which we have seen. That was the one who was from the beginning. He's starting it, literally 1st John 1, 1, starts with relative pronoun. And it's not relating to something that has already been mentioned. He's literally starting with it, and then he's gonna end the verse saying, the word of life. So that's a stylistic thing. He's trying to build anticipation. He's focusing on the quality of Jesus and who he is and what he did. And so there's no antecedent, what they call a headless relative clause. Again, for those who are super into like labeling syntactical function. You know, there you go, Merry Christmas to you. Um, yeah, I think that's probably, probably covers it again for, for those of you seeking to press on and really kind of hold on to some stuff, I would say focus on the 1st person and 2nd person paradigms. Just being familiar with them, kind of how, like, how we talked about with prepositions, and with contract verbs. Like, this isn't like a, let's dig deep and work to memorize this, it'd be more of a, let's be familiar with this. If you want it, if you want to go hard, go hard. But if you really just want to, like, hey, what's most important? Um, then I would, that's what I would say. I would say be familiar and really just kind of look over those 1st and 2nd person paradise. Okay, do you guys want me to read through the vocab? Would that be helpful? Yeah. Page 106. Um... Dyoko is I pursue or I persecute. Doxazo, I glorify or praise, like doxology, pempo, I send, Praso, I do, or I practice. Sozo, I save, rescue, heal, the word soteriology. Tereo. I keep guard, obey. Apostolos is a noun meaning apostle or messenger. And tolay means command. Chairos, time, or season, like when we were looking at 1st Timothy 3 or 1st Timothy 4, be ready in season and out of season. literally says in Cairo, Cairo, in season out of season. So, Kyros, time season. Kefle is head. Um, Prasopan means face or appearance. Sabaton is sabbath or weak. At tea means still yet or more. Milan means more or rather, and ukete uketi means no longer. So, like, not yet in Bukan tea. All right, so that is chapter 9, personal pronouns and relative pronouns. Of course, there is Dr. Plummer's lecture, if you want to watch. I think that one's about 30 minutes, so he takes his time with the pronouns. Like I said, there's the song for the pronouns in it. For the song, they go through the Ego Paradigm, the Sioux Paradigm, and I think Autos, maybe they'd mention it. I don't think there's a song for the relative pronouns, but for the personal pronouns. And it is, again, too, the tune that comes out fount for any who are interested. Okay. I think that's it. We, even being late, we did good on our time today. I don't think the pronouns, I think we covered everything we need to with that. So, is there any questions or anything anybody wants to... Greek related discussion? No? I just wonder how native Greek people come through, go through this old... Yeah. Yeah. Yeah. They would definitely have a leg up. on us, for sure, of course. But there are some, you know, I'd be, I kind of think, has anybody ever read, like, did you ever, like, I guess, for your own enjoyment or, like, in a class or something, have to read, like, some old English stuff, like, super. Canterbury Tales. Yeah. Like that kind of one they look. Beowulf. way back. Oh, yeah, Beowulf is like whatever that's called. That's English. That is old English. That needs to be translated already. Really, really, King James. Yeah. Yeah, like the 1611 King James. I mean, so even then, you're like. Even some Shakespeare. Right Yeah. A lot of that stuff is, like, for us, you know, for those of us, especially who've been around it in churches where King James language has been used, we're a little more familiar, but it's, like, whenever we, like, when we're doing the, um, like, Westminster catechism questions with our kids, and the Bible verses that, you know, go to each question, are in King James, and we'll read them, or have your kids read them, and they're like, what in the world is this? You know? So maybe someone who grew up always speaking Greek and was going through it, maybe it'd probably feel like that to them, like familiar, but like weird, you know, like we don't talk like this, you know? What would be like the comparison between the this New Testament and then modern Greek, you know, like English and, you know, middle English or old and, you know, Greek would be closer. There has been more evolution in the English language since the day of Shakespeare than there has been in the Greek language sense, the 800s, maybe. I mean, yeah, they're, like, we have coin angry, which is what we're studying in the New Jestment, right? And then after that, when Constantine became emperor and Christianity was no longer persecuted, the Greek language kind of evolved a little into what they call ecclesiastical Greek, like church Greek, because the church and state were married to each other. And then it kind of evolved when the Turks took Greece over, invaded and conquered Greece, really modern Greek, what they're speaking then, is pretty close to what they're speaking now. Because the Turks basically cut off grease from the rest of the world. So the language didn't change much. So yeah, they would have less changes since 800 AD than we've had since Shakespeare. Because we have so much influence from so many different, you know, cultures and everything. Yeah, but it would it would still be different. There coin is a couple steps back from where they are, but closer than us, we're Beowulf. you know, or something like that. Whatever that super, that 1st generation English was, you know? Yeah, that's that's profascinating. I know, it's interesting. Yeah. All right. we all good? Mm hmm. All right, let's pray, and then let's go to church. Holy Father, we thank you. We thank you for this day. We thank you for the grace for us to gather and talk about personal and relative pronouns in your word, even as we think about St. John and what he wrote in his 1st epistle of the Lord Jesus, who was from the beginning, that they have seen and heard and handled with their hands concerning the word of life. Father, we pray that reading those relative pronouns in the Greek would glorify Jesus even more in our hearts and minds, that we would see him more clearly, and that we would love and worship and obey him. We pray for our church, Christ's community church, as we gather now around the word and the sacrament. Jesus, we ask that you would fellowship with us through your word and at the table, that you would sanctify us and that you would build and preserve a loving, faithful gospel community here, Christ Community Church, all for your glory and for our good. We pray. The name of Jesus, by the power of the Spirit. Amen. Amen. Amen.