Chapter 18

Transcript

It started? Really? Yeah. Want to start if you have your Bible, or if you have your Greek New Testament with you, you can open that up as well. Let's open up to Matthew chapter 28. The very, very famous passage that we refer to as the Great Commission. If you watched Dr. Palmer's lecture video, he mentions this in his chapter 17 lecture, and in chapter 18, it's, uh, they use this passage as part of the significance portion that they do of every chapter. So you can even open up in your textbook to page 195, and, uh, here in that section, he has this text, um, he has it all in English with the exception of the participles that he's emphasizing in Greek. He's got the new American standard version there. But let's read, I want to read verses 19 and, um, a portion of 20. And then we'll pray, and then we'll get started. Matthew, chapter 28, starting in verse 19, says, Peruthen taste, boon, Massachusette, panta, ta, ethne. Baptizantes, autus, ace, ta, anima, to petras, kai, tu, wiu, kai, tu, hagiu, penumatas. , , , , , , , , , , , , , , , , , , , , , . This is the word of the Lord. Thank you to God. Translation, going therefore, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them everything, teaching them to keep everything that I commanded to you. Let's pray. Holy Father, we give you praise for the good news of your son, the Lord Jesus, who lived and died and rose again for us and for our salvation. We ask your blessing now in our Greek class this morning, that you would sanctify us in the truth, because your word is the truth. We pray that you would deepen our love for you and for others. We pray in the name of the Lord Jesus, who is the logos? And we pray in the power of the Holy Spirit. Amen. Amen. All right, well, we should make note first, I guess, since we just read this text, and like I said, if you watch the lecture for chapter 17, then I think he gives some explanation there. I'm not sure if I would explain it or understand it exactly the way that Dr. Plummer does. Of course, he is a PhD Greek professor, so, you know, I guess, he, you know, I could be very wrong, but he spends a lot of time emphasizing the imperatival nature of the participles there. I don't know if that sounds familiar to you, if you watch the lecture, but I do want to point out, just very simply, that in this passage, this very famous passage, the great commission, that we're all familiar with, I would assume. Most translations, not all English translations, really translate all of these verbs as imperatives. You know, that's at least what I'm the most familiar with, right? Like go, make disciples, baptize, and teach. Uh, and, um, what we want to know, uh, textually, syntactically, especially as we're, you know, on dealing with participles now, what what he calls the Mount Everest of Elementary Greek, is that there's actually, in this passage, in this great commission, there actually is only one technical imperative. Make disciples is the imperative. Method 2 satay. And we haven't talked about in paradise yet, so that form, you know, is not gonna be familiar to us, but all of those other words, all those other commands, if you will, as are often translated, you know, go, baptize and teach are all participles. They're not imperatives, in the text, they are participles. And so what we have here, and a lot of this kind of discussion, is the kind of thing where if we were to hypothetically continue, some Greek study after this book was done, this is the kind of discussion we would have. It'd be a lot of syntax, it'd be translation, it'd be, you know, how, let's translate this together and why, you know, how are these words functioning in relation to each other? In a sense, in a clause, in a phrase, in a sentence, in a paragraph. And so, the important thing to know that we want to just point out real quickly here is that all of these participles syntactically, meaning, like, how they functioned, in the sentence, are subservient to the imperative. So the imperative is to make disciples. That's the command. that the imperative that Jesus gives us, and how do we make disciples? We have these three participles that are under the umbrella of the imperative that tell us how we make disciples, what, you know, this work of the church is, is that we go, or as we're going, and that we baptize, and that we teach, them to keep everything that Jesus commanded. And so, again, just a good example here of, you know, if you're reading a passage like Matthew 28, studying or if you're teaching, you know, leaving a small group, even teaching kids, whatever the case may be, is that necessarily going to change or affect, you know, what translation people are reading? Not necessarily, but it gives you good, it's like the difference. A lot of people say when you read the biblical languages, the differences between watching in a movie in old black and white, and then watching something in like 4, 4, you know, high death, 4K, whatever all the new stuff is, right? Because it's just, there's a clarity there. There's a nuance there that you can see in the language. And so, like I said, he mentions that in the lecture, here, even at the beginning of chapter 18, he uses that as an illustration. So that'll be cool for us to go through that. Okay. Uh, let's let me ask first, um, does anybody have anything from chapter 17 that we, that our last 2 class sessions that we discussed, uh, there was a pretty big break in between. So, you know, it was good for us to rehash. But any questions, maybe, if you went through, if you tried to do the exercises, were there questions on the exercises that you had or anything from the chapter that you'd like to solidify, anything so far with participles that anybody wants to discuss or ask? No. Okay. Well, cool. Uh, you know, no shame in answering, but did anybody do any of the exercises? just out of curiosity? No, okay. Then then it makes sense that we don't have any questions on the exercises. That makes you represent... Yeah, yeah. I'm such a great teacher that you guys have it on lockdown, right? So let's just remind ourselves of of participles again, because today or chapter 18. Well, we'll get into chapter 18. Airest participles. And since, uh, we just said that, let me real quickly, uh, look at the calendar together because I was talking about this with Beth, Bethany and with Andrew. So today's the 19th. There is one, two... Oh, whoops. One, two, three, four, five, six. So, at most, we will have six classes left. There is, um, I cannot remember, maybe Dr. Brett will remember. I cannot remember if what we decided for Memorial Day, like, as a, you know, for the elders, whether or not we were going to have class that day, which would be May 24th. Uh, that's Pentecost Sunday, uh, by the way, but, so if we, if we don't have class that day, then we'll have five classes left. I need to check with Mike and Bobby to see how they scheduled out their classes and we'll line up with that. So six at most, maybe five, I'll let you guys know about Memorial Day. And then after that, this class will be done. We'll go into the summer, class, we do a unified class in that big classroom right there. And so that'll be the plan for the summer. Now, what we will discuss, or can discuss, probably not in class, but maybe individually, we could have certain conversations from who is ever interested, whether or not there would be any interest in moving forward. Like finishing this book, and then whether it was a Sunday morning class or some kind of other study, you know, having a Greek class, or study, or reading group, maybe translating through 1st John together. Maybe you know, that kind of thing. So we'll discuss that, um, in the coming weeks, see if there would be any interest at all, and then maybe what that would look like. But I promise, next Sunday, I'll get back to you guys as to whether or not we're gonna have class, Pentecost Sunday, the Sunday Memorial Day. There's six chapters left of the book, too. So if we did have 6 Sundays left, that would be ideal for finishing the book. inside of the class, but if there's five, I guess we can maybe combine 2 chapters or something. Yeah, we'll see. Because again, if they've got it mapped out, you know, I don't want to mess them up too bad, but Andrew did say that the kids Sunday school will just mimic whatever the adults are doing. So he doesn't necessarily have it. Because, you know, childcare can become an issue if there's not kids Sunday school, and we do have the class, and we've had that issue before. So, Good point, though. I mean, that would be ideal to get through the whole book. All right, let's talk about air as participles. And like I was saying, oh, by the way, can I get a black marker? You had a bug marker? Somebody jacked the black marker that was here. Oh, that's enough. Is it Bobby's place? Oh, okay. I think Val took it, 'cause, you know, Jenna. All right, well, thank you. for that. Let's remind ourselves, what is a participle? Who knows what a part of civil is? Imagine, imagine, title, whatever, until that. Yeah. A verbal adjective. Yeah, he had it. He had it mixed up. It's backwards day, so it's cool. Yep, a participle is a verbal adjective. It takes the root of a verb and then declines it like an adjective, right? So we think about, in English, you can say, the tall man, the tall would be an adjective, or you could say, the running man. Running the running man would be a verbal adjective. It's a verbal root, yet it's functioning like an adjective describing the man. Of course, in English, for those grammar nerds out there, I think, in the last chapter, there was a good little footnote about how in English, we have participles, and we have gerons, and in Greek, those are both the same thing. So, uh, but yes, a verbal adjective, and we talked about how in, uh, uh, for these participols, we're going to have three different forms, right? So for verbs, we had imperfect verbs, tenses, imperfect tense or tense form. We had present, we had heiress, we had future, we had perfect, and blue perfect, which is, you know, very, it's very uncommon. But in for participles, we just have three tense forms, if you will, because time is of no consideration, right, to the nature of the participle itself. Time is only a factor or only a consideration in the indicative mood. Right? We've said that a lot. So, what is, what is being communicated in our three participle tense forms? It's not time, so what is it? What's exclusively being communicated? Remember, it's the major emphasis for the indicative tense forms, along with time, but for a part of civil time, not a consideration. There's only one thing. Verbal aspect. That correct. So for participles, we have, last week, we learned about the present participle. This week, we're looking at the heiress, and then there is the perfect. Now, because time is not an element, it's not an inherently included as an aspect of the participle, because a participle is not indicative. This is not an indicative verb, right? We're learning a different category, and time is only a factor in indicative verbs. So we're talking exclusively about verbal aspect, and with the present participle, the emphasis there, the verbal aspect there, is that imperfective verbal aspect, or progressive verbal aspect. Right? So we noted that the actual name that these participles have been historically labeled as are a bit unfortunate because they, especially in our English minds, we think of time, present tense. But a present participle is not necessarily in the present tense. It could be in the past tense. It could be in the future. time, right? The context is going to dictate that completely. It's exclusively communicating to us the imperfective or progressive verbal aspect. For the aorist, this week, we, uh, the, the, um, what's being communicated with the arist participle is that, uh, perfective or holistic verbal aspect. This is why there is no imperfective, um, participle, because the imper the imperfect and the present tense indicative verbs, both are communicating that progressive, um, verbal aspect, right? But in the indicative, the imperfect tense is communicating past tense to us. That's why the augment, it has an augment. You'll notice with these participles, and today we're going to look at air as participles, there is no augment on any of them, because there is no past tense indicator. Even though it's an arist participle that we're learning about in chapter 18, it is not indicating past tense as it does in the indicative verb. So there is no augment. Now, there are, uh, we're not gonna spend any time on it, but there are somewhere between 13 and 20 future participles. I can't remember how many. I'm thinking it's 13. In the whole New Testament, but I'm not sure. But it's so minuscule that we're not, we're not gonna spend time. There is a lot more air as participles. Both the future and the heiress communicate to us the holistic or the perfective verbal aspect. It's looking at an action as a whole. The whole thing. Whereas the progressive or imperfective verbal aspect is communicating the action as it's happening, with no regard for what happened before or after. We're not here yet, but just a little foretaste of glory divine here, a reminder for you that the perfective, uh, participle, much like the perfect indicative verb, is, um, communicating to us the stative verbal aspect, that there was something that happened at a point in time, and now there is a, an abiding or resul state that exists because of that action that happened in the past. right? You know, in May of 2009, we got married and we are married. We're in a state of being married ever since that day. So, the perfect participol is gonna communicate that, just like the perfect indicative bird does. So today, chapter 18, the focus is not on the future, but the heiress, the holistic, or the perfective verbal aspect. So let's look at the paradigm. Bottom of page 197, we have the heiress active participle here on 197, we just got the masculine. And then on page 198, we'll look at the whole thing, just like we did last week. But let's know, let's start with page 197, right? It's ease ourselves in. Let's note what are we familiar with in this paradigm? All of the articles are the same as what we learned from the beginning of chapter two, right? Here we have the masculine participle, so these are all the masculine articles, but it's the same with the feminine, same with the neuter. All of the articles are the same. Ha, to, to, tan, boy, tone, toys, juice. It's what we've seen this whole time. Notice also, so we have, these are all the forms here, for the aristactive participle, masculine, of luo. Now let's remember, you know, it's got that verb root, but it's declined like an adjective. So this paradigm looks like a noun paradigm. It does not look like a verb paradigm. And so we have for the nominative, ha lus for the generative, to lusantas, the dative singular, toe, lusantis, for the accusative singular, tan, lusantas, for the nominative masculine plural, hoi lusantes, the genitive plural, tone, lusantone, that own ending, we're very familiar with, right? Generative plural. For the dative masculine plural, toys, uh, lu sassi, or lu sassin, and 2's lu san tas for the accusative. So we noticed that there is no augment, there is no epsilon at the beginning. There's not going to be for eros participles. There is no oddment because time is not factored in here. What else do we notice? We noticed that, um, we got the loose stem that we've seen all the way through with all the verbs that were learning, luo, Toulouse. And then we see that sigma, tents, formative. We in the middle, right after the loo, we see the sigma, for all those words, that sigma, we're used to that from the future and the airs, right? Why? Because the sigma is indicating to us the holistic, verbal aspect. That's why that's there. That's why the future and the heiress both have a sigma transformative. And then what do we notice for the endings? We notice that starting with the genitive, it's those third declension endings, isn't it? Asia, es, or own sinas, um, the, uh, plumber's little story about the, the guy who's in Cherokee Park, right? And someone's trying to sell him some drugs, and he has to say no, whatever that is. I didn't learn it that way. But if that's helpful for you, I always just remember in my head the endings. Asia es Onsias. So he gives us a little bit of a translation here for these words, but we got to remember, with participles, paradigm really can't give us much of a translation to work with, right? Because it can be, the participle can be used attributively, like how we think of in English noun being used, the running man, that would be an attributive use. It could be used as a substantive, which means it's basically just functioning as a noun, or it can be used adverbally. And so, with this paradigm here, on the bottom of page 197, he gives us translations of the heirest active masculine participle as a substantive. If we were to translate these as a substantive, this is what it could, you know, possibly could be ha lusas, the one who loosed, to lusantas, of the one who loosed. Toe Lusanti, two or four, the one voohoos. Tan, lusanta, the one who loosed as the direct object. et cetera, et cetera. Right? So that would be, he's translating it there as a substantivity. If the heiress active masculine participle of luo was being used in attacks as a substantive, being used as a noun, this is what those forms would translate to. Any questions about that? Any of that? Now, it makes sense. Makes sense in light of what we talked about with present, active participles, you were doing the same thing just now with heirest participles. Okay? Let's turn the page, turn the page. You can either, uh, in your head, you can either sing Bob Seeger or Metallica, whichever version you prefer, of turn the page. I was sleepy this morning. Mm hmm. No, not even a chuckle. So then. Okay. Let's look at the airest middle participle, masculine. On the top of page 98. So again, all of our articles are the same. Our root is the same there, or stem, the loop, from luo. We got that sigma tense formative. And then, of course, we've got that men, that men morphine, in the middle, right, for the past, for the middle, were used to that. From before, last week, the middle, the middle passive participle, right, of the present tense, men sitting in the middle of the pew or passive, all that. Notice also that for the aorist, we have three different forms. We have an active, we have a middle, and we have a passive. Three different forms. For the present, we only had two, right? There was the active, and there was the middle passage. That was one paradigm, just like the present active indicative verb. So just like the heiress, active, indicative verb, or the heiress indicative, and the future, for that matter, there are three paradigms. The middle and the passive have separate paradigms here for the heiress, partisan. And again, that's because of that holistic verbal aspect, right? You can see how that's the continuity between these different forms, is what is the verbal aspect that's being communicated. So, for the heirest middle part of symbol, we have ha lusamenas, the one who lose for himself, to lusamenu, of the one who lose for himself, to lusamenu, two or four, the one who lose for himself, Tann lusamenan, the one who lose for himself as the direct object. Et cetera. So, right underneath that, we have this, these two paradigms that we saw before, from our last chapter, where it gives us the masculine, the feminine, and the neuter of the heirest, Lusas, Lusasa, Lusan, Lusantas. That would be the masculine, nominative, singular, feminine, nominative, singular, neuter, nominative, singular, and the masculine, genitive, singular, just like, just like from last week, Luon, Luis, Luan, Luantas, Plumber recommends that you memorize the arist, uh, active participle the same way, Luis, lusas, lusan, lusantas, that gives you the masculine, the feminine, the neuter, and the masculine genitive. So, you know how that stem builds. This, like the present, indicative is a 313 paradigm, a Detroit paradigm, as we have called it belovedly in our class, right? The masculine and the neuter follow those third declension, endings, and the feminine follows the first declension endings, the feminine, once again, like it was in the present, is has got that funky mix of the alpha and the Ada, endings, the cardia and the bone. It goes alpha, eta, eta, alpha, in the singular, just like, remember the word, we noted with the word daksa, the word dalasa, that those have, that, uh, peculiar paradigm, that peculiar, um, ordering. So that's the same here, too, just like it was with the present. In the paradigm underneath that, we can see the first arist, middle, participle. We got lusamenas, lusamenay, lusamenan, those endings follow our regular noun endings. The masculine, the feminine, and the neuter, for the singular and the plural. So those endings should be familiar to you if you remember chapter two, chapter three, same exact endings. And we just, we note that Sigma, transformative, that men morphine, that's how when we recognize it, we're gonna know that it's not a noun. The ending is gonna make this thing, it's a noun, right? But we're gonna look in the middle of the word, and we're gonna think, okay, we got that sigma, we got that man morphine. Okay, I know that's gonna be an arist middle partisan. Any questions about any of that? No, makes sense. All right, let's look at the top of 199. Here's the heirest passive participle. This is where it's different than what we talked about with the present, because the present doesn't have its own passive participle paradigm, right? It's the middle and pass for the same. So for the aorist, we have its own passive partisan. Once again, this is a Detroit paradigm. This is a 313 paradigm. Masculine and neuter, our third declension, feminine is first declension, and what do we see here? We see that Lou Root, or STEM, and then we see a theta. And do you remember from the heiress, the airest indicative paradigm we talked about before that? Theta is letting us know that this is a passive, passive form, right? Plumber talks about sitting in the big beanbag chair, and you see the guy in the big beanbag chair, you know that he's being passive. That theta indicates to us that it's passive. And again, then the endings are, uh, are the same for 313. So if you memorize Lou Face, Lou Face, Luthen, Lou Ventas, then you'll be able to fill in all the other blanks. Right? And that's the same. And a reminder, I know, I sound like a broken record. I say this all the time. But just to encourage you, for those of us who are genuinely interested, like, you're like, I actually, at some point, want to try to read the New Testament, want to try to translate this together. Our goal here, our objective, is not composition, right? It's translation. It's reading. And so as much as memorizing and knowing as much as we can is helpful to us as we come to the text, we don't have to really know how these words are coming together, right? It can be helpful. There are people who do that, and who are super into morphology of ancient languages, right? But not all of us are gonna spend our free time studying, going angry, more morphology, right? And that's okay. You don't have to. You don't have to worry about that. You don't have to worry about whether you have all of these, you know, 24 forms or whatever it is for each thing, memorized, like the point is, can you recognize it? You know, is that when we see that theta and notice those endings, like, can we, okay, I feel like this is a partisan, okay, right? Beanbag, share, passive, right? You can take those clues and start putting the pieces together. So it just didn't encourage, man, encouragement for those of you who are like, I actually want to, like, move forward in this to the best of my ability. Composition is not what you have to worry about, is. God's not going to tag you in to write another book of the New Testament, coin a Greek. You know, you don't have to worry about that. But what you do, what you are doing is you're a detective who's trying to figure it out, to translate it, to look at the clues. Right? So I hope that's encouraging. We got the active, the middle, and the passive participles for the heirs. Any questions about that? That makes sense to everyone? Okey dokey, let's note on page 200 that there are second airest forms for the participles. So just like there were second aorist indicative verbs, those same words are going to take those same forms in the participles. So any of those words, uh, that you remember that were second heirest, or, uh, are going to, um, have second heirest participle forms, right? Like Genosco, remember Genosco was Geno? And so the, the, uh, heiress participle of Gonosco is gonna be Gonous. The top of age 201. Lambano is going to be La Bonne. Um, Lego, uh, is going to be uh, iPhone, right? All of these words that were had the 2nd air form, same thing for the participle. And so again, this isn't like, okay, now I have to memorize all of the 2nd errors, and I got to know, but it's like, when you come to a word that looks weird, right? Especially if you've tried to keep up with some vocabulary, and you know those most basic words. When something looks super weird and you're like, what, what is this? 00 yeah okay? there's se- there's second heirs, right? There's some words that look different. Just just like we have in English, right? We do this too. Every language does it, so it's the same, same for for Greek. Let's remind ourselves with time. Okay. Let's remind ourselves just like for the present party, so all part of symbols have these three functions. There's the attributive function, uh, the substantive substantiable, and the adverbial. For the attributive, again, that's the same way that an adjective would function in English. The Tall Man, right? That's that's an attributive use for the attributive use. There's going to be an article. We're going to have an article, we'll just use the masculine singular there, for both the attributive and the substance title. And it is helpful. I don't have a printed out version of it, and it's not printed in the book, unfortunately, but if you watched the lecture for chapter 17, he shows a kind of like a flow chart that actually Ryan Fullerton came up with. Apparently, I didn't know that, because I remember seeing that chart back when I was in school. Ryan Fullerton is a pastor in Louisville. For those of you who don't know, there was actually a debate I just watched. That Tom Schriner moderated with Jim Hamilton, Greg Gilbert, and Ryan Foleson, where they were debating pre-mill, meal, and post-mill. And Ryan Folichon was the post-mill guy on that, but he came up with his chart and it's in the video. We don't have it here about how, when you see a participle, you can start to figure out, how is it functioning? If it has an article, it's either going to be attributive or substantive. And then you can figure out okay. Is there a noun next to it that matches it in case number and gender? If there is, it's the attributive use. If there is no noun next to it that matches it, case number and gender, then it's substantiable. It's functioning as now. The, the, the one, the man or the woman who was loosed would just be, um, uh, ha loosas, right? Or, hey, uh, lusasa. Like, if you see ha, lusas, uh, anthropone, the man who was loose, then it's being a tributive, right? We have to put these details together. If there is no article with the participle, then it's the adverbial use. And remember, the adverbial uses that. That was kind of the harder one. Right? Where there's all these different ways that it can function, all these little English words that can be used that need to be used to explain what's going on, but only context can tell that. to us, right? Is it, uh, after the man who was loosed, or while the man was loosed, or by being loosed, or because, like, there's nothing inherent in the word that's going to give us a specific gloss or English translation. That's why part of the reason why we have different translations of the Bible, right and they try to. You know between trying to be as strict to the tax as possible to being more dynamic and trying to explain, right? That's what's going on. That's what they're doing is a lot of times they're making decisions interpretive decisions about how best to. You know, translate or explain this kind of thing. And so this is exactly the same for the heirest as it was for the present. It'll be exactly the same with the perfect two. So again, if you, if you really want to move forward and, like, get to the point where you can read, translate, you know, whatever. With participles, knowing the forms is helpful because you're going to be seeing those in the text, but in terms of syntax and in terms of translation, really understanding these ideas is gonna, is a big part of translating participles. And there's a lot of participles in the New Testament. I would we say that 115th of all of the words in the New Testament are participles, so it's a lot. It's a lot so it's helpful so we'll continue to review these ideas, but like I said, if you're someone who really wants to learn this and to move forward with this, then focusing on these kind of concepts along with the forms and the vocabulary are gonna be super, super beneficial for you in the future. On page 202, he even gives us 4 different ways that the adverbial could be translated temporally, like after or when causally, like because or sense. But means, like, translate like bye or by means of, and the attended circumstances, that's what he was arguing for the. Great commission passage that it paralyze or parallels or coordinates to the idea of the main bird. And he gives you here versus that are showing each of those things. Right, so for the adverbial use of the participle, one of 3 uses of the participle, right? For these one of 3 uses of the participle, he gives you just 4 different ways that it could be translated. It's going to look the same. in all of those instances, right? But the context is going to let us know, is the participle being used temporally, causally? Is it used for means or a tendent circumstance? And this is just a little, this is just a little sample here. There could be more than 20 different ways that is being used. And the more advanced you get into Greek and reading different grammars, you know they explain all that kind of stuff so does that make sense though? Yup, okay, page 203, uh, or real real note real quick in the bottom of 202 that the little word, the little particle may, is how, uh, non indicative verbs are negated. So, for indicative verbs, remember, we had ooh, ooh, or... ooh, or... These, these are all the ways that we say no or not with indicative verbs. In non indicative verbs, it's men. So for participles, for imperatives, for substantives, for optatives, for anything that's not an indicative, this is how you say no. For indicative, this is how you say no or not. And then finally, on page 203, he talks a little bit about numbers. Cardinal numbers, you know, used for counting, one, two, three, and order numbers, used for ordering, ordering, excuse me, first, second, third, and he gives you all the different ways that those are used. Look at the look at the paradigm there. This is something that'll either give your heart, great joy or great despair. Depending on how nerdy you are. Um, to notice that there are, he has this paradigm for the word one. And so there are 12 different ways that the word one can be written. in the Greek New Testament. How about that? Does that make you have your set this morning? Pace Mia Hen. That's the masculine, the feminine, and the neuter for the Greek one. And then again it's declined. Declined as an adjective. Yes, Jerry. We're numbers always written out, or do they actually have numerals? That's a good question. They do not have new rules. So, if this is how the numbers are written out in a sentence, if, if, um, if they were counting, or, like, you know, bullet pointing or anything like that, they would just use the alphabet, and critical editions would then add an accent to let us know, but they would just, I mean, this is how they would count if they were numbering one, to... Okay. Three, four. Yeah, they would use the alphabet. Kind of like, like we do with bullet points. Yeah, exactly. Okay. Exactly. All right. Yep, good question. So for the word one, yeah, we have a paradigm here, 12 different ways to say the word one. And notice the rough breathing mark, but again, that's just added with the critical additions. Of course, the apostles weren't writing those. And that brings us to the end of the chapter. We got the practice exercises. Let me read through the vocab for us real quick, and then we'll go to church on page 206. Prospero, I bring to, or offer. Um... Head toy monzo. I prepare, d'o, I bind, Pedion is child, Aras, or Arus is mountain, or hill? L Peace, LP Das, is whole. And he's giving you the LP Das, that's the, um, That's the, uh, genitive form, I think. I don't know, actually. I think so, but then it's in the feminine, so, yeah, I think that would be the agenda. Manas means only single or alone. Um, think of, uh, you know, modernism, kind of thing. Holos means whole, entire, or complete. means beloved, Mesas means middle or midst, Mesopotamia means the land in between two rivers. Lloipas means remaining, or rest, dexios means right, like right hand. Ara means so, or then, a day means already, or now, and Hode means here. And that's the vocab. Um... I think prison's waiting for render. Dot, will you close this and break? Yeah. Family Father, thank you for this class. We do pray, God, that you use it to sharpen us, even just the awareness of the text that you've given to us, God, that your holy word written in the Greek language. So we thank you for the opportunity to be exposed. Thank you for Dr. Allen, his efforts. We do pray, God, you bless them, and you would use it all to conform us to our Lord Jesus Christ, and we do pray these things in his name, we pray in the power of your Holy Spirit. Amen.