Chapter 15

Transcript

I didn't read from John chapter 19. So, um, you can just listen along, or if you want to open in your Greek New Testament, or in your English Bible and follow along. Oh, here they're coming right here. The party has arrived. We're gonna have to... People who are not in a rush... Yeah, I think so. I understand. I understand. Sorry. All right, we're gonna read from John chapter 19. And verse 30. The Holy Spirit says, pate, un, aliben, ta, apsas, pa, Jesus, apen, tatalesti. Kaiplenas, Tain, Kephalane, Paradect, Goquen, Ta, Pe Numa. When Jesus had received the sour wine, he said, It is finished. And he bowed his head and gave up his spirit. Says the word of the Lord. Thanks be to God. Let's pray. Our Father in heaven, we give you praise for who you are. You are creator, you are our Redeemer. And we ask now as we study the Greek language, for the purpose of reading and translating your word, that you would bless us, that you would give us humble hearts, attentive minds, that you would give us fellowship with yourself, through your spirit, and your word, and with each other, oh, for your glory, and for our good, we pray in the name, your son, the Lord Jesus, and by the power of the Holy Spirit.. Amen. Amen. Okay, we are on chapter 15 today. Talking about the perfect and blue perfect indicative verb. So last week, we talked about third declension nows, chapter 14, and we've been bouncing recently between a little bit between birds and nows. We talked about third declension nouns, and before that, we were talking about liquid verbs, and we talked about the heiress and the future, and so this morning, we're back talking about verbs, perfect and blue, perfect. And with most of our emphasis, it's gonna be on the perfect, because of how rare the blue perfect is. In fact, some great grammars even kind of treat the blue perfect as a footnote. You know, this is something that, when we talk about recognition over memorization, the blue perfect is recognition and even less than that. Like, this is kind of just like, it's super rare. We, you know, you want to have heard of, determined, seeing the paradigm. But the perfect is something we want to give, spend some time on, because when we talked about all of the different verb tenses or tense forms, remember there are five. Six, if you got the blue perfect, but the five, the starting five, if you will, are the present, the imperfect, the future, the aorist, and now the perfect. So let's remind ourselves, let's kind of just take a moment to give ourselves get back in the headspace of what's going on with verbs. Remember, verbs are action words, verbs, there's that old commercial verb is what you do. So the verb also is the foundation, the cornerstone of the Greek sentence. The Greek sentence is built on the verb. Everything else in the sentence is responding to the verb, is built on the verb. So, we are, remember, talking about the indicative mood. We're still in the indicative. This is today will be the perfect indicative. We haven't talked about any other moods yet. There are three other moods, the subjunctive, the optative, and the imperative, but we haven't learned those yet, so we're still in the indicative. Remember, the mood is, in Greek, the mood is the author's perspective on the nature of what they're saying, how they're communicating. What do they mean to communicate by what they're saying? And the indicative is communicating to us that what is being stated is factual, right? It's just kind of like a report of what was happened. That doesn't mean that someone can't lie in the indicative. In fact, in scripture, Satan does lie in the indicative. But the point is that it's communicating a reality or a fact of kind of how something happened or how something's being explained. So we have the indicative mood, and we're talking about the perfect tense. We also want to remind ourselves that when we say the word tense, in English, we our mind will go right to time, and in the in Greek, time is not the major focus of the tense or the tense form. Time is a consideration only in the indicative move, right, not in the other moods, but time is a much smaller consideration than what we would call verbal aspect. Verbal aspect is the nature of the action, the aspect of it that's being communicated. So let's do this quick reminder, because we are, we are in the indicative still, so we do have time as a consideration, and let's put this little chart up here just so we can get in this headspace. We have the past, the present, and future. Remember, we started with the present indicative, which it was luo, is the paradigm that we used, and the present communicates what is called imperfective aspect, which means that the focus is on the nature of the action as it is happening with no consideration of what happened before or after. And remember, for the present, we not only had the present active, indicative, which was luo, but we also had the present, uh, middle passive, indicative, luo mine. Um, but the... aspect was that imperfective or progressive progressive aspect, if you will. And then we had the imperfect, active, indicative, Eluan, right? Remember we had that logment that was signaling to us, the epsilon that the time was past tense. Also, there was the imperfect, middle passive, indicative, um, paradigm, and this also was imperfective, uh, aspect, which is which is super helpful for us with the imperfect, because it's it's the same worth, right? Imperfective aspect or progressive aspect. We also had the heiress, um... the heiress, uh, Elusa, which, um... Well, we had the heirs active, and then the heirs also had a middle only paradigm, and a passive only paradigm. And the heiress was communicating, um, holistic aspect, uh, or what's called perfective aspects. The whole action, like the action as a whole, just kind of in general, more of a general understanding. We keep using these terms imperfective aspect, perfective aspect, that kind of thing, and some of them can be kind of confusing or complicated, holistic, might be another good way to think about the errors. Really, those terms are only going to be important if you ever have interest in reading, you know, scholarly monographs, or dissertations, or articles, or, uh, uh, commentaries, that they're gonna use that language. So that's why we keep referring to it. But if you want to think of the airest as holistic, and the imperfect, and the present as progressive aspect, if that's more helpful to you, then that's good. The future, like the heirest, had an active paradigm, a middle paradigm, and a passive paradigm, and the future also was communicating perfective aspect or ballistic aspect. That's what we've covered so far, right? Present, imperfect heorist, and future. Those are all the verb tenses or tense forms that we've learned thus far. So today, we're going to talk about the perfect, and traditionally, it has been, the perfect has been taught throughout history, church history, as, um, as, um, communicating an action that happened in the past, with abiding results into the present. So this is what is called a stative aspect. So we have imperfective aspects, perfective aspect and stative aspect. Again, if you're into reading scholarly stuff, the perfect traditionally has been taught communicating that there was something that happened in the past that has resulted in this current state. We read from John chapter 19, verse 30, where Jesus is on the cross, and he says, it is finished to tell us die. That is perfect indicative verb. Probably the most famous, perfect, indicative verb in all of history. as it should be. But you could think about it also as in May of 2009, Bethany and I were married, and we're still married today, right? There's this result, there was something that happened, and then there's this abiding result for the perfect. Now, here's the deal, because this is how I learned it. This is how it has been taught forever, and that is true, but as it goes, more research, more study, more consideration, has happened, and in our book, which was published not that long ago, I can't remember, you could check and see when the book was published, but when I was taking Greek in Seminary with Rob Plummer, his book had not been published yet, and he was kind of teaching the material, but he you know, when this is when this is published, when this is published, and so, um, there, some of the, the, um, more recent research on the Greek Perfect, uh, has kind of helped close some gaps, fill some understanding that has been missing for quite some time. And we see that on pages 156 and 157 in the book. For a long time, the Greek perfect, this tense, or tense form, was taught as that stative aspect, or that past action, with current relevance, theory, or understanding, and there were always, as there are with everything in languages, there are always exceptions. Oddballs. Remember, we talked about the island of Misfit Toys last week with the third declension. Now, so with the Perfect, there was always, like, there's always all these different, uh, perfect usages in the New Testament that don't really fit, um, our understanding, but there's always, you know, there's always the exceptions that prove the rule, right? That was kind of the vibe. That was kind of how it was taught. A.T. Robertson, who was a real famous Greek scholar, professor at Southern Seminary, where he wrote a massive Greek grammar. I think I brought it in one time to show you guys. And in his grammar, he talks about these different usages of the perfect verb, and some of his work is still considered relevant today, but there has been some study in recent years, and some clarity brought to light that really fits better than any of the way that the perfect has been talked about before. And, uh, there's a professor, um, his name is Rooter Alon. Uh, he is Dutch. He teaches at the Free University of Amsterdam, and this big book came out of a conference that was held, I don't know when, but it was on the Greek verb, and had all these linguistic scholars. They came together and presented papers, and all the chapters of this book are the papers that were presented at this conference, and Ruger Allan has a chapter in here, a paper that he delivered at this conference, about, it's kind of about two things. He talks about the augment, you know, the epsilon that we have at the front of our past tense verbs, but also about the development, the evolution of the Greek perfect. And so, um, his work was further developed by one of Rob Plummer's, um, doctoral students, uh, his name, I think his name is down here. Look at footnote number two. Uh, hand, handbiel, Kang. I know how to pronounce his first name, but he wrote his dissertation, he took Rutger Alan's, um, very basic, uh, outline or methodology, and then he went and applied it and literally researched all those great perfects in the New Testament and wrote his dissertation, uh, on this. So expanded this idea. I actually read the whole dissertation this week, just out of curiosity, because I was like, uh, I, uh, plumber notes it in his book, here in the footnote, and if you end up watching plumber's lecture, talks a little bit about it. He's got a couple other videos about it in the daily dose of Greek website. You know, they have the weekend edition where they kind of talk about other Greek things that are going on and scholarly work and everything. And so I was kind of watching those videos, and then I went down the rabbit hole of this whole thing and ended up reading the guy's dissertation this week, which, as you can imagine, was riveting. 225 pages of the Greek Perfect. But basically, what Rooker Allan is, uh, proposing is what's, uh, called, uh, diacronic, a diacronic understanding of the Greek verb. And diachronic basically just means over time. How do we see this verb evolving, or changing, or being used over time? And Plumber has this kind of illustration he uses, which the plumber takes what's being proposed in this paper, and then I'm assuming what his doctoral student ended up doing the expansive work on, and he kind of creates his own illustration for it. If you think about this, and if you watch his lecture, then, you know, you'll you'll get his explanation of it. But if you take, uh, he says, pretend that this is, like, a mountain. like a mountain slope, okay? And you have the early Greek language, if you remember from our first class, where we talked about just kind of an introduction to the Greek language, and how it evolved over time, and it really started during what they called this pie, time, the proto, Indo, European time. That's the earliest documentation we have of the Greek language. And so during Pi, and even into Homeric Greek, Homer, you know, who wrote The Odyssey, et cetera, the Greek Perfect was in being used in the way that I just said on the board. This, uh, completed action with abiding results. This is, that's, like, pretty much exclusively how the Greek perfect was being used. Past action with resulting state is what it's there under 15.3. But then, as time went on, um... So, let's say... Resulting state. Then, as time goes on, there was a point, maybe, I'm trying to think, you know, 500 to 300 BC, somewhere in there, where it begins to evolve and change, and the Greek perfect starts to be used. Not necessarily with a resulting state but relevance to a conversation. So, what I mean by that is, there's something that happened in the past that still has an effect that is relevant to the discourse. relevant to what the authors say, whether it's necessarily like an actual state of being, not necessarily, but there's relevance. So you can kind of see it's almost like a little softer, um, application of the language. Uh, and then, by the time we get to the New Testament and the coin A period, kind of losing marker here. Coinet period, the, um, perfect is basically synonymous with the heiress. Just used in, as, like, a past, past tense, holistic kind of usage. By the 5th century, uh... AD... Let's see. Mm hmm. Yes, bless you. That's, that's not working. By the 5th century AD, the perfect, as we know it in the Bible, is extinct. It's no longer, no longer used. In the Greek, in the Greek language today, modern Greek, they have a way of communicating a perfect, as we do in English, with the word have, or had I had done this or I have done this, that's different than the way it is in the Bible. So, what's important for us to know, and this is where this research was kind of groundbreaking as everything came together, is it's not as if once it's used in this relevant way, or an anterior way, as they call it, that the resulting state isn't used anymore. It's not as if it's replaced, they build on each other. So that's why Plummer says it's kind of like a snowball going down the mountain where you have this original usage, and it collects these other two usages. So in the New Testament, perfect verbs can communicate any one of those three things. And plumbers, doctoral student, he did the math. Any of you guys watch The Big Bang Theory before? No, no one. Jerry, I said, okay. Big, bang, Derek. There's, uh, what's the episode where Sheldon is, he's talking to Leonard's mom maybe? Like, he's stuck in some other, like, nerdy person, and he's like, he says something, like, are you joking, or do you actually want to do the math? And she's like, I want to do the math. So, plumber's dissertation, his doctoral student did the math, in the New Testament, the perfect, is used in this resulting state, the classic way that has always been taught, you know, like, you got married, and then you are in a resulting state of marriage, is used in this way about 55% of the time. This anterior application or relevance to the conversation is used about 35% of the time. And the perfect, basically being synonymous with the heiress, or just uses kind of a past tense, holistic way, is used about 10% of the time. And so, it was always taught, and it was taught to me this way, when I was in Bible college and seminary, that the perfect is resulting state. But that's actually only 55% of the time. So for these others, for this relevance and for this heiress usage, this 45%, that's what the scholars and the linguistics and everybody were saying, well, the perfect means this, but really there's all of these variants, and there's all these odd usages, and we have to try and label them, and no one's explanation ever really fit. You know, it always seemed like there was something lacking, or that it just wasn't coming together, uh, in a nice understanding, until this diacronic research that has been done, and literally, there is not a single Greek perfect verb in the New Testament that doesn't fit in one of these categories. All three of them, the New Testament is this, um, providential, I guess you could say, uh, you know, for those who care about learning about Greek verbs, this snapshot in time and the evolution of the Greek language, where all three of these are still being used. for the great perfect. Now, that's a lot of background information, an explanation, and if you, you know, if you watch Plumber's lecture, he'll talk about it, um, in these pages 156 and 157, are explaining that. But that's what's happening. So when we're translating, when we're reading or translating, a Greek perfect, we cannot just assume it's always gonna be this resulting state, which is what I was always taught. And there was always this explanation, well, there's these oddballs, there's these exceptions to the rule, and you just gotta figure them out. But, you know, now, it seems like we know that it's gonna be this resulting state more than half of the time, but there is 35%, give or take, of relevance or anterior, to the conversation, and about 10 or 11%, that the perfect is used just synonymously with the arist, especially in the Book of Revelation. The book of Revelation does that quite a bit. Okay? So I know that, uh, might feel like a lot. I don't know, does that know everyone? Does anyone have any questions about that? Did that affect any translations, like, since that work came out, or it would, then the knowledge of it really might affect, like, any commentary on it rather than actually translating the words. Yeah, that's a good question. Probably mostly commentary. There are some, like I said, they, apparently, they always, like they, they always understood that there were these exceptions to the rule, and they just didn't know how to categorize them. Really. But there definitely are, there's not a lot, but there are a handful of translations where there's debate as to how, as to how a perfect should be translated. I don't think any of it would affect, like, theology, the theology, or application of it too much, but what is the emphasis here? Are we is Paul or is John, like I said, especially because John is the book of Revelation, and you guys know, I don't have to tell you, there's no shortage of debate about the Book of Revelation, and people wanted to do that, but there would maybe be debate about, is this, is this just being used in place of the aorist, or is there an ongoing relevance here? Some, a lot of them are very clear. Like Paul says, I was shipwrecked three times or whatever, and he uses the perfect there. And, uh, it's, uh, something like that, they, there's, there's pretty much a consensus that, as you're just saying, they're in the past, you know, he was shipwrecked or whatever, but, um, there are a handful of verses, and I really only know this because, having read that dissertation, he goes through them all, and, uh, so there is some, I think, in Hebrews, maybe there was one, um, He has a, he has a, if anybody is like super duper nerdy and is interested, I can send you the link to it because all the dissertations are free online for Southern's website. But he has an appendix with, um, a chart that where he has in every single book of the New Testament, how many perfects are used and which of these three, the perfects, are. So, yeah. Um, there would be, it would probably, there would be some with that would affect translation, but I don't think anyone necessarily had strong theological implications. So any other questions about all that? My watch says it's only 905, so... we've got... we've got all the time in the world. Okay, let's look at page 158. And we can see these paradigms. Notice there are two paradigms, the perfect has two paradigms, an active paradigm, and a middle pass at paradigm. So, the perfect is, like, the present and the imperfect, and that there are two paradigms. It is not like the heirest or the future that have three paradigms. So let's look at that first paradigm. again, we're using luo, as we have all the way through. And the first person singular is Leluca. I have loosed, Le Luca, and then, you know, we can see the paradigm is organized exactly how we were familiar with. We got a first, second, third, we got a singular, we got a plural. And what do we want to notice? about this paradigm? First, let's notice the way the words are translated. I have loosed. This is the traditional way of translating the perfect. And it's our attempt in English to communicate that resultant state of. I have loosed. Like, I loosed at one point, and the, it continues to be loosed. Right? But again, for 10% that are synonymous with the airest, we would translate the perfect just as I loosed. Um, for the, uh, other two I have or had would, um, would probably be the, the easiest way in English for us to do it, but again, context is always gonna, always gonna dictate them. Right? So let's look, what else what else about the paradigm looks familiar to us, okay? So we have the root or the stem, loo, right in the middle there, right? We're used to that. Luo, Elusa, all these different... So we still got the loop. What else do we notice? There is, at the beginning of the word, that lambda and that epsilon, that's called reduplication. Lay lu ka. It's kind of a way to stutter in Greek. Le lu ka, le lu kas, le lu kan, le lu kan, le lu kasen, or le lu kan. Reduplication is good. We like that. Why? Because when we see that renuplication, we know it's perfect. Now, not all perfect firsts are gonna have the reduplication, right? Because nothing can be so easy for us. But for a lot of them, we're gonna see that reduplication, and that's gonna clue us in, that these are perfect verbs. What else do we notice? We notice that kappa, that kappa in the middle of the word, is what we call it tense formative. Remember, for the future, in the air, we had a sigma tense formative. And that sigma, what was that signifying to us? That it was either the future or the heiress, and the sigma is probably used because both of those are holistic or perfective aspects, right? So for the perfect, we have this kappa tense formative. Another indicator to us that it's a perfect verb. So we got the reduplication, we got the kappa, uh, Rob Plummer says, um, 24k gold is perfect gold. So when you see that K, you know it's perfect. All right? See if that helps you. Also, remember that he's got the Greek verb song, and in the song, it covers the present, the imperfect, the future, the heiress, and the perfect. And I can never remember what it is, but we do have Pastor Andrew in here with us today, so we can get a real answer. What's the Buddy Holly song that's based on? Do you remember? You and I just dropped around my head. Uh, come my way. Come my way. Every day. Yeah, it's again... Yeah. Uh... Oh, A, A, I'm an ita, Usi, on S, and... Yeah, he goes through all the all of the verb tenses. So if you if that's helpful for you to memorize, the perfect is in there. Can, can, come and cut to, constant. So anyway, um, notice also the endings, very similar to the Arist, aren't they? Ah, us, and... I can't remember, is the heiress, third plural, Austin, or on? Because the perfect could have, either. The perfect, you can see either of those. uh, in the third person plural, Le Lucasin, or Le Lucan. So anyway, similar endings to the heiress. We got the Lou, Stem, or the root. We got the reduplication, we got the kappa transformative, and we basically got the heiress endings. Le Lucas, Le Lucas, Le Lucasen, Le Lucasen, Le Lucasen, or Le Lucan. I have loosed, you have loosed. He, she, it, has loosed. We have loosed you or y'all have loosed, and they have loosed. So that is the perfect active indicative. Now, let's look at the perfect middle passive indicative. And let's remind ourselves that for these middle passive paradigms, verbs that are middle only, what we used to, they used to call, when I was in school, deponent verbs, words whose lexical form ends in, Oh, my, middle only, verbs, they, um... They will always be middle. A verb like luo that does not have that deponent ending or that middle only ending, if you see it in one of these forms, it can be either middle or passive. Right? Now, remember this is just my tip. Um, when you see a verb like that, like Luo, and you see it in this form, I think it's safest to assume it's passive. And then if the context is gonna tell you otherwise, that maybe it's middle, but the middle onlys are always middle, I have loosed for myself, would be the translation he gave, though. I don't know if any New Testament translation translates any middle verbs as for myself. That's just a way for it to help us understand. But Luo, you see it in one of these forms, let's assume it's passive. And then if context dictates, then it can be middle. So let's look at that paradigm. What do we notice? We notice the renuplication. We knew that we noticed the Lou root or stem. And then we have these endings that we're somewhat familiar with just without the connecting verb. My, Thai, methha, sta, muntai. The only one that's that looks different and throws us off is that, um, second person singular, isn't it? Si, we're used to, uh, Lu Wei, right? Luo, Luay, Luis, Luam, and Lueta, Luis and... Why? Here, do we have a psy, or, I'm sorry, or mine, or my, A, A, Tai? A Methodist on Italian, right? That's the second person singular for the active, the present. Why is it psi instead of A? And there's, he does give some explanation. I'm sure in the morphology, 'cause they love talking about morphology in this book. And if you look at page 160 where he has the perfect middle passive indicative, morphology paradigm that right there at the top of the page, He talks about, and he talks about this in the lecture too. He gives good explanation, the lecture, that that sigh ending is actually the, um, that's actually the 2nd person singular ending for these middle passive verbs. But what happens in the present is that, um, the that side, that sigma, finds itself in between two vowels. And Sigma, the Greeks don't like Sigma, being, you know, between two vowels. The intervocolic sigma is what they call it. It's a no go. So what happens is that the sigma drops, the vowels contract, and the Ioda subscripts. Now, we're not composing Greek. We're translating Greek. So we don't ever have to worry about that. But if you were curious, why, why do we have a side here instead of an Ada with any on a subscript, that's why. The morphology. That's actually the normal ending. So, Lelu, mine, I have been loosed, lay loo, si, you have been loosed, lay loo, tai, Hishi, it has been loose. Le Lumitha, we have been loosed, Le Luste. Y'all have been loosed. Le Luntai, they have been loosed. Even though those sigmas are between 2 vowels and Leila's side. Yeah. They let it be. Okay. Apparently. I don't know. Don't ask me. Send, uh, send Dr. Plummer an email. Send them an email. Yeah. He, he probably like what? What is this novice trying to teach you Greek and your church? Yeah, who doesn't know what they're talking about? up there in Michigan? No, I know it. Seriously. So these paradigms, I would say, um, if you're if you're wanting to actually learn Greek, these would be ones you want to memorize. We've had a lot of recognition ones, but these are the same, I would say it's the same as the present, the imperfect, the heiress, the future. There's a lot of perfect in the Greek New Testament. And if you don't want to always have to be looking things up, um, based, that that would be, uh, there are 5, you know, um, tense forms. And this is the last one. And so you'll want to be familiar with it. Let's just know quickly, because we don't want to be part of the reason why we're always late for church. There's a collection of reasons why church always starts, like, we don't want to be one of them. But let's just notice, so if we can maybe spot more minutes. Just glance over these, some variations. on page 160, 15.6, the vocalic reduplication. So if a word, so we talked about luo, that starts with a consonant, if a word starts with a vowel, then there is not reduplication. The vowel lengthens. So look at, you'd see Agapao, um, in the middle of Tage 160, the perfect, Aga Peca, Aga Peca, would be, I have loved. Um, so if it starts with a vowel, no reduplication, there is lengthening. Notice, uh, they're a little lower for a tail, if it starts with diphthong, you know, where the second letter is Ioda, that Yoda's gonna subscript, and the vowel is gonna lengthen. On page 161, the aspirant reduplication. So if you have an aspiant, the word begins with an aspiant letter. You know, one of the letter where air is still coming out of your mouth. When you're saying at like 55 or high or. The reduplication happens with a cousin letter. So 5 reduplicates with a pot before it. The Kai reduplicates with a kappa. The theta reduplicates with a tao. If there's a compound verb, the reduplication happens after the prepositional prefix. So, for aboluo, the perfect becomes apalelusi, or catabino becomes cataba bega. There are, of course, irregular forms. You can see that on page 161. He's got this list, I believe it, continues over to the next page. He has some ones that are familiar to us, get on my, Rappo, Erico Mai, Lombano, Peso. Yeah, this is just, you know, you'll read through that and just become familiar with that. I'd say the paradigm, the paradigm is what you want to memorize. If you're working at this, all the rest of it, just kind of familiar yourself, familiarize yourself with it. Um, two more things to note, and then we'll be done. In the middle of page 162, the verb ODA, which I believe was a vocabulary word, maybe, from the last chapter. I don't know. You've been doing vocabulary. Oida is an old Greek perfect, from the classical period, that remained, and Oida means I know, it's basically synonymous with Genosco, which also means I know, and Oida is a perfect form that has a present meaning. So it's, if you were in a Greek class and you had to parse it, you would parse OIDA as perfect, active, indicative, first person singular, but you were translated as I know, or I am no. It's just an old form that stayed, and the meaning or the translation of it evolved over time. So, Oida, he's got the paradigm there for Oida. Note that Oda is used 212 times in the New Testament. So it's there. John uses it a lot. Uh, synonymous with Ganosco. And then let's just make a note here at the very end of the Blue Perfect. Like I said, this is some grammars treated almost as a footnote. This is something, just glance at it, and know that every once in a while, if you're trying to translate some super weird form is gonna come up, and you're gonna be like, what the heck is this? And then you're gonna look it up and be like, Oh yeah, that's that blue perfect thing. The flute perfect is the past tense of the perfect. So basically, members, we said with the perfect, there was something that happened in the past that has an abiding result even to today. So the blue perfect is used when someone is telling a story of something had happened in the past, and then the thing happened in the pre past that had abiding results into that past of the story. All right? So it's, like, a double pass tense. Um, but it's super rare. You can see the paradigm there on page 163. Uh, noticed that there is, uh, an augment in parentheses, which means sometimes these words would have have the augment, sometimes they don't. We notice the reduplication, we notice the stem or the root, we notice the kappa. And then here's, here's our marker that's always there, that it would be plute perfect, is that, is that diphthong, that epsilon, Yoda, dip, foam, before the last letter. So we have, Ain, Ace, Ain, Amen, Eta, Asan. Okay, and you can see underneath the paradise, he says there are 86 Pluperfect in the New Testament that used 22 different verbs. So, it's rare. It's only 86 of all the words in the in the Greek New Testament, but it's rare, but it's there, right? It's rare, but it's there. So, um... Super, well, are there no, are there no vocab words for this chapter? 166. Oh, 166. Let me read through those real quick and then we'll be done. Agathas means good. Haggias means holy one or saints. Allas means other, another, or different. The chaos means righteous or just. Pederos means other, another, or different, like, heterosexual. Kalas means good or beautiful. Megas, Megas, megale, mega. That's the three different three different forms there. Great, large, or great, uh, necros means dead, pas, pasta, pan means every, or all. Pissedas is faithful or believing, palus, pale, paloo, uh, many, much, many, large, great, poneras means evil or wicked. Noon means now or at present. pollen means again, and A means or or than. Those words that have the 3 different versions there, with 3 different endings, We're gonna talk about those more with adjectives and adverbs, and that's why he's given us the vocab beforehand. So, that was the perfect. All right. Doc, will you close us in prayers? Yeah, great. I only thought we thank you for this morning and day that you've given to us to live for your glory. We do pray God that you would use all this labor that Dr. has put in to help us to learn more about the Greek language which you chose to write your holy scriptures in the New Testament. And so God, we pray that you would bless the efforts we put forth and ask that it would indeed help us to get closer, to understanding the original words that were written. God, we hold your word up as our final authority in all of life and practice. And so this is not labor in vain, but it's necessary work. So thank you for, Dr. Al, for that work. But God, I pray that you would prepare us now as we move from learning in this class to the worship service where we devote all our efforts to heralding the name of our Lord Jesus here within the gathering, but then also as we go separate into our own communities, and we pray, Lord Jesus, all these things in your name, and we pray them by the power of your Holy Spirit. Amen. Amen.