How to Study the Bible III - Introductory New Testament Greek IX

Originally, I had slated the Participles lesson for this week and this lesson for last week, and Participles was going to be the grand finale because we've got all this adhesion stuff going on big time, but because of one individual's desire to know the material desperately, I pulled it forward a week, which means that we're now in the situation where we've basically had the grand finale and the fireworks, the sky exploded, And now somebody went and found a couple over in the corner, and they're just going to throw them up there. So anticlimactic, but that's the lesson that we're going to have today.

We've got to tie up a few loose ends. So we're going to talk about infinitives, which is the last verbal construct we haven't talked about yet. We'll talk about articles. We will talk about indirect objects, which, ironically, we have talked about indirectly at this point. And then we'll do some quick review. So it'll be very much nuts and bolts, not like our grand finale excitement last week.

So indirect objects. So a direct object is the thing that the action in the verb is applying to directly. An indirect object is the beneficiary of that action that's going on. So in this example up here with Mr. Morton wrote Pearl, a poem, What did he write? He wrote a poem. So that's our direct object. Who benefited from that poem? Presuming that it was an enjoyable poem to read, Pearl benefited from that poem. And it turns out it doesn't have to be enjoyable for Pearl to be the indirect object. She receives the benefit of the action.

So really quick review. We talked about all the different cases that a noun can have. One of those cases was the direct object. And you remember that with many of the different cases, we had a gloss. We had a word that we used along with it in the translation. Genitive, we used of. Well, dative, we used to. And so the dative case provides us with a way of showing that this is the individual that's receiving the benefit of the action. However. There's also an explicit pronoun, pros, which means to. And so now we're left with two different ways that we can show an indirect object in a sentence.

So we could either say, Mr. Morton gave flowers, and then put pearl in the date of case. So we would change the ending on pearl so that we could recognize that, oh, that's date of case, in which case we would translate it as, Mr. Morton gave flowers to pearl. Or we could just be really explicit about it, throw that preposition in there and say, Mr. Morton gave flowers PROS perl. And so just make it super explicit. It can be somewhat difficult to recognize. A prepositional phrase is almost always going to modify a verb. So in the giving of flowers, To Pearl, if you've got an explicit preposition, describes that giving. So how did that giving happen? Well, it was in Pearl's direction. It happened to Pearl.

So if you see cross, if you have an explicit preposition, when we get to the point of diagramming, we'll just throw it underneath the verb itself. If, however, you have a pearl in the dative, then we're going to diagram it as a traditional indirect object. The only reason why you guys need to know this is at some point during the year, we'll be going through a number of different passages. You may see a diagram from me.

That diagram may have an indirect object sitting underneath the verb. And you might think, oh my gosh, why in the world did Craig do this insane thing? It's because the word pros was there. So that's it. Are we clear on what indirect objects are? Either way, it doesn't alter the meaning. No. You would translate it the exact same. It's just a matter of how you attach the things. Yeah. Agreed. OK. Definite articles. So definite articles, it's interesting how much controversy they have stirred up. Morgan gets really excited about that. Lots of controversy over definite articles.

And one, I don't have the example in here, but I'm going to talk about a couple others. I will point out we've got examples for them. So an article is usually found right next to a noun or an adjective, sometimes next to a participle. And it can either be a direct, a definite article, or it can be an indefinite article in English. So a definite article points to this as being the definitive one. There exists one. An indefinite article is just anyone that's indefinite. It's not specific. So the definite article that we've got in English corresponds great to the one that we've got in Greek, which is the.

And so an example here for I am not ashamed of the gospel. That's what Paul is saying. How many gospels are there? Turns out we're going to find out, good guess, turns out we're going to find out that there are lots and lots and lots and lots of Gospels. But there's one that's meaningful for Paul. And so that's why he's saying the Gospel, because he's talking about this specific one. Jesus died, buried, resurrected. That Gospel. Dead?

Yeah. Is it three? Sorry? Three? Three Gospels? Yes. Just a bazillion. Okay. Yeah, whole mess of them. Gospel is you, Angelia, which is good message. Yeah. You can imagine how there would be lots of good messages, and I know what you're talking about, kingdom, gospel, all. However, we're about to find out that there are a bazillion. Okay. So trust me on that for now, we'll come back around to it. So definite article makes it specific. Paul's talking about the gospel. one that we find in 1 Corinthians 15, 3 and 4, that one. Indefinite Articles talks about generality.

But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed. So a gospel, any gospel, could be a bunch of them. bunch of people walking around with these, air quotes, good messages for people that are actually leading them astray. And we have all manner of these, again, air quotes, good messages today.

It's why it's so important that we be really crisp on what is the Gospel? How does one get saved? They are saved by believing a simple fact which is that Jesus died on the cross for our sins, was buried, and rose the third day, according to the scriptures. That's the gospel.

Why would it matter that we know that specific fact? So that we can distinctly understand what is true. So if others come, we will know that they are not. That's right. So what Morgan said is so that if others come and say, hey, how am I saved? We can give them the accurate information.

And I keep, this is one of my soapboxes that I think it's very important that everybody understand. We have all of these gospel-like messages that float around in popular Christianity today. What do I have to do to be saved? Well, accept Jesus into your heart. I don't even know what that means. So, somebody comes to you and says, what do I need to do to be saved? And you tell them, accept Jesus into your heart. And they just sort of concentrate, maybe they feel like some sort of Jesus thing happens around their heart, and they walk away and they're confident that they are saved. and they are going to hell.

And it was your fault, because you could not give them the clear gospel. That's how much it matters. So when Paul is talking about, if anyone should preach a gospel contrary to what we have preached to you, he is to be accursed. Paul feels just that strongly. Because somebody said, what do I have to do to be saved? You gave them complete nonsense, and they walked away, and they're going to hell. Paul doesn't like it.

So that's indefinite article, any sort of gospel. Turns out the Greek has no indefinite article. All it has are definite articles. So, depending upon the context of the passage, when we look at something and it doesn't have a definite article, we take it as an implied indefinite article.

Does that make sense? If you don't see the, sometimes you can throw an a in there. Sometimes. Context. May. So, folks who just blindly apply rules without thinking, without context, without cross-referencing in other passages, do crazy things with this. I'll give you one great example.

In the beginning was the Word, and the Word was with God, and the Word was God. The Jehovah's Witnesses, there's no the in front of God in that last part. There's no definite article in there. The Jehovah's Witnesses blindly apply the rule and they translate that as the word was a God. And then all of a sudden you're running off the cliff into some total absurdity because you've blindly applied a rule without context, assuming it always works.

So context matters. The King James is an interesting translation. So the King James was translated from the Greek, but it was translated from the Greek by people who understood the Vulgate, which was a Latin version, and they had been using this because that was the language that they were familiar with, was Latin for scholarly things. Turns out Latin has no articles in it whatsoever. Consequently, There are a number of mistranslations that come up in the King James that relate to the use of the definite article.

One example here is, And upon this came his disciples, and marveled that he talked with the woman, yet no man said, What seekest thou, or why talkest thou with her? So this is Jesus with the woman at the well. and he's talking to her, and he's instructing her, and looking at King James, they're like, why are you talking to that specific woman? Well, odds are pretty good they didn't know that specific woman. Jesus just happened upon her at the well. The thing that's actually super interesting in this context is that Jesus would be talking to anyone because that was not common for a man to be teaching a woman. And so they're like, there's this woman here. Why in the world would you even be talking to one of them? They're like this other breed.

You don't do that. So it's different shades of meaning by understanding what the definite article actually brings. Matching up the pieces. OK, so we've got this definite article, and now we're going to attach it to a noun or an adjective or something in the passage. How do we go about that? Well, it turns out that nouns and adjectives have case, gender, and number. And it turns out that definite articles have case, gender, and number.

How do you think you'd match them up? They're all the same. So this is another case where you've got this big jigsaw puzzle that you're trying to put together that is scripture, and you see two pieces in the jigsaw puzzle just start to glow red. You're like, huh, those must go together.

It's just another case of how having scripture in the Greek language was just a great idea on God's part, because now we can put the pieces together pretty easily. OK, other bits about the definite article. The definite article can give you clues in terms of how to translate something. The specifics of this don't matter, don't try to memorize them. This is another example of how just the construction of the Greek language can give us clues about how to translate the Greek language. It turns out if you've got an adjective, so in this case, agathas, which is good, and you've got a noun, lagas, which is word, you can translate that as good word, or you can translate that as word is good. We don't know which one to do. Oh my goodness, how can we know?

Well, it turns out if you've got a definite article around, totally easy. If the definite article sandwiches the adjective together with the noun, it must be modifying it. So you would translate it as the good word. If the definite article is sitting in front of the noun but not in front of the adjective, that's separating them. So now you're talking about the word is good. The definite article actually gets used as a personal pronoun all the time.

So in Greek, it's totally common to say thee and thee when you mean he and she. And the reason for it is because that Greek definite article has gender right along with it and has number right along with it. So you know if you're talking about a he or a she.

You know if you're talking about an I or a we. So he answered and said, it is not good to take the children's bread and throw it to the dogs. But she said, yes, Lord, but dot, dot, dot. The he and the she in that particular verse, there's no he, there's no she. There's the and the, and we just know it's he and she because one's feminine and one's masculine. So just a quirky little Greek idiom. So they're the.

It's much more versatile than our the. OK, so just because you've got a definite article, you've got a the in there, doesn't actually mean that you're talking about something specific. Again, context matters. So you have to take that broader context, zoom out more and more. So example, Anthropos. So we've got man and no definite article. That's a man. We would translate that with the indefinite article. As soon as you put a ha in front of it, now you've got a definite article, and you've got man.

But guess what? You've got two ways you can translate it. The man. or mankind, all of mankind, just like when we have the sin. It could mean one very specific sin, but more typically it means the sin nature. Speaking of which, we went over this the first week. It'll be a memory test for people. importance of the article. So we've got this translation, uses sin a bunch of times, uses law a couple of times. But sin, taking opportunity through the commandment, producing the coveting of every kind. For apart from the law, sin is dead. I was once alive apart from the law. But when the commandment came, sin became alive, and I died.

So here's your test. Sin can mean the general concept of sin, or we can be talking about the sin nature, which is very actively working in each one of us. Just trying to get our attention. Which one is being talked about here? Yep. in front of the word would be the sin nature?

Yes. Yes. What else? Could you ask the question again? Yes. So we have sin here mentioned three times. Right. And the question is, are we talking about the concept of sin or are we talking about the sin nature actively working? Well, if it's preceded by the article, it's in H. Okay. I agree with you. Okay. Do we know which one, which we've got here? Yes. It depends on, I guess, NSAB is different, so. And that's the excitement right there. It's because the NASD doesn't show any of the definite articles here. And there are a bunch in this sentence.

Second question, which is, we're talking about, for apart from the law, sin is dead. And you're talking about, I was alive apart from the law. And the question is, the law, is that the principle of law, or are we talking about specifically the Mosaic law? Specifically the Mosaic law. You say principle of law, you say... Specifically the Mosaic law. Specifically the Mosaic law.

So, oh my gosh, how are we going to differentiate? Typically within scripture, if we've got a definite article in front of law, the law, we're talking specifically about the Mosaic law. So let's dig in. So here's a markup to show you where the actual does are and where the does that were in the NASD actually aren't.

And what we find out is that the sin, i.e. the sin nature, taking opportunity through this commandment, produced in me coveting of every kind. For apart from law, the concept of law, Sin, in general, the concept of sin, is dead. I was once alive apart from law, the concept, the principle of law. But when the commandment came, the sin nature became alive and I died.

There's a lot of richness in that verse that gets lost when we don't understand where the definite articles are. Two questions. So if you've got a definite article in front of it, typically that's referring to the sin interest. No definite article, typically you're talking about the concept of sin, just in general terms. And so what this is saying is, the sin nature, this particular working entity, took an opportunity through the commandment and produced in him coveting. It could be just the generality of sin.

So let's talk about it in the concept of law and then apply that to sin. So the concept of law If I'm talking about the American legal system and set of statutes, that's a different thing than if I'm talking about laws in general. Laws in general can be in any country, can be in any time, any place. We have the same relationship here.

When I'm talking about the sin nature, I'm talking about that thing actively, that merry-go-round working inside of us to try to get our attention and get us onto the horse. When I'm talking about sin in general, That's just the concept. Any time, any place, all sin sort of applied into this giant bucket.

What can we say about that in general? Does that answer your question? Yeah. I guess I was having a hard time. Differentiating sin nature from the concept of sin. Yeah. Because it's kind of, they're close, but I think for me it's not a big difference.

One way that you can look at it that does show the difference is sin is what the sin nature produces. Think of the sin nature as a sin factory. That's what it does, is just try to generate sin all day long. But sin, that thing which All things that could be produced by that factory are different than the factory.

I was also going to add that he uses law here without the article, but he does use commandment with the article. So commandment, that refers to Mosaic commandment, right? I actually didn't mark that one up. I would have to go look and verify that the the is there. But if he is talking about the commandment, he would be speaking about one that's specific.

Yes. Right. Yeah. So it was interesting when that particular passage, which I looked at many times before, the sin nature and law without the article. But yet he still adds in there the commandment with the article. There's a lot in that. Exactly. As soon as you make it specific, the sin nature is like, oh, that bothers me. That feels like somebody trying to control me.

Let's talk about infinitives. So last week we talked about participles, and participles are verbal adjectives. So they are used to describe things, but they are action. Infinitives are verbal nouns. So there's a correlation there. So they take the place of a noun anywhere in a sentence, but they're verbal. So they're talking about action. But we treat them like nouns. Super interesting.

Let's look at a few, and it will become really clear. The infinitive in English, you just form it by throwing a to in front of a verb. So here's an infinitive, actually two different infinitives, as subjects. And Randy, when he was going through the Greek class this last time through, called this little stick figure that we put the infinitive on top of the Burning Man.

So there you go. You've got Burning Man is how you diagram now. So you've got to live as Christ and to die as gain. So you're talking about action, this living. You're talking about action, this dying. But you're talking about them as though they are the subject of the sentence. So we're equating them to Christ and to gain.

Does that make sense? Functioning as a noun? violent head-nodding in front row. It's a predicate nominative. Okay, infinitive as the direct object. So indeed, all who desire to live godly in Christ Jesus will be persecuted. So this actually gives us a great example. We haven't seen relative clauses in a while. And so we can talk about that too at the same time. But indeed, all will be persecuted. That's the main clause. All will be persecuted. But a relative clause typically describes what we mean by a noun somewhere else.

So who's this all? Well, it's not actually all all. It's those who desire to live godly in Christ Jesus. So to live godly in Christ Jesus is our direct object. It's the thing that we desire. see so many blank stares. I don't know if it's because it's super clear or because it's super not.

I'll go. The relative clause is who the noun? Who is the relative pronoun. And so whenever you. That's what connects it. It is. So. It's like you're diagramming it as a noun. It's confusing. Like I'm diagramming the who as a noun? Who is a noun? That's a pronoun.

We talked through this probably week four. So you might want to go back and look at the notes around week four for relative pronouns. Relative pronouns set off what are called relative clauses. And these relative clauses, usually you can just pluck them out of the sentence and put parentheses around them. So they're giving you additional context about what's going on in the main clause. So in this case, that's exactly what it's doing. You've got all will be persecuted. Really? All? No. All. this set who desire to live godly in Christ Jesus.

And they're marked off by a relative pronoun, which is a who or a which or one of those words. And what you do is you diagram them as two separate clauses, and then you link up the relative pronoun with the thing that it's modifying. So you've got all will be persecuted, which all, who desire. So who is telling us more information about that all. And who is, in fact, a noun, because it's a pronoun, and that's why it's being diagrammed that way. To live is our infinitive, and that's why to live sits on top of burning man. An infinitive can be a modifier. So it's verbal, and in this case, it's describing. So I have given you, so yous are indirect objects. You are the one that's benefiting from being given authority. What kind of authority? Well, it's authority to tread on serpents and scorpions. So being able to tread describes that authority.

That's why it's being used as a modifier. It's a verbal construct. It can take a direct object. There's no problem with that. We've seen a couple of those already, actually. But here we go again. Do not think that I came to destroy the law. I came To destroy is our infinitive, that's why it sits up on top of Burning Man. But what's being destroyed, the law is being destroyed. So the law is the direct object of that destruction.

Okay. So this really is a case where I've just gone and found a few fireworks over in the corner and we're sending those last ones up after last week. OK, so let's tie some things together. So Greek infinitive, it's all one word. So in English, we've got a couple. We use to and the noun. To and the verb. In Greek, it's all together one word. It has tense, and it has voice, but it doesn't have mood or person.

And so that makes it every Greek student's best friend, because the participle, because it's got case, gender, number, all these other things, you have to memorize like 100 different forms. Every one of them is spelled slightly differently. So you've got to be able to recognize these.

With an infinitive, it doesn't decline. So you just have one per tense, which makes it the Greek student's best friend because it's so easy to memorize. And as with a noun, it can have a definite article or not have a definite article, which is interesting once you start talking about the to destroy. What does that even mean? All right.

So ways that the infinitive can be used. So it turns out that not everywhere that there's an infinitive in the Greek to be translated as an infinitive in the English. And the reason for that is there's more versatility to the Greek infinitive. So the first example I give, we actually do describe it as an English infinitive. So, do not think that I came to destroy the law. But in the second one, we're not translating it as an infinitive. Put on the full armor of God, In order that, that's an infinitive. You may be able, that's another infinitive, to stand.

So we've got a little more richness of meaning that we can bring out of the infinitive when we translate it. It can be used to show the result of an action. It can also be used to show the cause. of an action. So on the result side, for since the creation of the world, his invisible attributes, his eternal power and divine nature have been clearly seen, being understood through what has been made, so that they are without excuse. That so that they are part, that's an infinitive. You can kind of make it make sense if you translate it as an English infinitive. Being understood through what has been made to be without excuse. So that's what's going on underneath the covers. And in showing the cause, Jesus was not entrusting himself to them because he knew all men. That knowing, that's an infinitive. Because he knew all men.

We get another interesting one over in Philippians when we find out that God works both the will and the doing in us. In the Greek, it's actually He works both the to-will and the to-do in us, which is kind of cool because it's properties of us as a result of Him, this doing and the willing. It's not action. It's properties of us based on that. Does that distinction make sense? Properties versus action? So if you were going to diagram that last sentence, would you diagram it as an infinitive? I would.

I feel like it would be really easy to diagram it as a verb. Right. So it would be easy to diagram as the verb, but when When diagramming scripture, it's better to diagram it in the original language. And so we'd be diagramming the Greek, and it wouldn't make any sense whatsoever to diagram an infinitive as a normal verb. We would diagram it as an infinitive. It's just sort of a construct of the fact that it's been translated and we've lost the infinitiveness, that we would want to diagram it as not an infinitive.

Well, we've come nine weeks into this thing. We're going to do a super quick review, and then next week, Vern and the rest of the gang that's been huddling by the copy machine for nine weeks, they're all going to come back We will be one big happy class once again, and Vern will start going through the Greek Old Testament. So, ten more minutes of Greek for us in this intense sort of section, and then we will be free.

Let us practice our alphabet. Does that sound fun? Do we know what these letters R without the key. Now, shall we try? All right. 1, 2, 3. Alpha, beta, gamma, delta, epsilon, zeta, eta, theta, yoda, kappa, lambda, mu, nu, theta. We jumped ahead. Oh yeah, I jumped back. I'm like, nu, theta, what? Nu, c, omicron, p, rho, sigma, And so for those who have a math background, c just doesn't quite roll off the tongue. You'd love to make it psi, but that's not what we're doing here in this class. We like to mix it up.

OK. Let us have a wonderful game of pronounced words. So I will read a column, and then you read them back. OK? Lepo, logos, lulo, lego, hagios, glosa. Lepo, logos, lulo, lego, hagios, glosa. This time I'm going to read them three at a time, because I think that's going to make your lives easier. Agokarposfelo. Agokarposfelo. I was right. Pherokardiazoe. Pherokardiazoe. Sesame Street, one of the puppets is named Zoe. That's actually from this word in the Greek, zoe, which means life. So that puppet is named Life.

All right. Quias, hutas, idu. Quias, hutas, idu. Oitas, ude, ku. Oitas, ude, ku. Ude, poo. So we put two of my favorites right together. So ude, the way you remember that, of course, is ude, say, going to beat them broncos, ude. And the last one is one that all kids like to say just generally. Do you remember what the last one is? It's poo. So Amy, autos, kinos. Amy, autos.

All right, so we have practiced our pronunciation. We'll have it for another four or five days. By the time we get to the back half of this class and we'll flash some Greek up there, you'll be like, but that's OK. We know it now. So verbs, let's talk about verbs.

So verbs have a lot of different characteristics. You can mash an entire sentence into a verb. So the first part that you've got within a verb is mood. And mood tells you how the author is portraying the relationship between the action in the verb and reality.

And we have these four different types. You can tell me what indicative is. It's true, but it's reality. Yeah. It's being presented as though it's reality. Whether it is or not is a different matter, but that's how it's being presented. What about subjunctive? It's also may happen. It's possible. It's possible. Yeah. Yeah. Optative. Probably happen. Yeah. It's like a command. It's like a command. OK. So it's closer to the probably. So subjunctive? you've got should or may. With octative, you're a little further away from reality. You're talking about could or might. So it's just getting you a little bit further away from reality.

But, Tristan, tell me what imperative means. It's a command. It's a command. It is imperative that you do this. I should have been patient. And we had a fun one last week where we went through two imperative passives. We're like, we've got to do it, but it's done to us. What do we do with this craziness? So that was fun. All right. Tense talks about both the time and the kind of action. So time of action, it's past, it's present, or it's future. So we can lump aorist and imperfect in past tenses. So present is present, future is future.

Perfect and pluperfect are a little bit different. So perfect is talking about something that did happen in the past. But there are consequences going on right now as a result of that, and probably on into the future, unless you see something different in context. Pluperfect, that's a past-completed action. You have ongoing results for a while. But then those stop, too.

So those are those differences. You had a hand. I just was excited because I knew what they were, so I wanted to say them. Let's talk about kind of action, though. So you've got different kinds of action. One can be continuous action right in a moment. You're engaged right inside all of the action that's going on. Which ones would that encompass? Giving you an opportunity. You're currently engaged in the action that's going on? Yes. Present? Present is a great example of that.

So the default way that we translate the present in the Greek is called the constative present, which means instead of saying, I run, I jump, you translate those as, I am running, I am jumping, because you're right in the middle of the action and it's ongoing in that present time. When in John 10 and 28, Jesus says, my sheep know me and hear my voice, I am constantly giving life to them. that I am constantly giving life to them is present tense. But you're not going to catch that in a lot of the translations. It's I give life to them.

But it is constative present is your default. Same thing with the imperfect. So imperfect, you're talking about something that happened in the past, but you're right in the middle of it. So instead of Iran, well, Iraq, Iran, Afghanistan. I ran, you would translate that as I was running. Constant action right in the middle of it, in the past. If you just want to say something like I ran, then you would use the aorist tense.

Aorist is giving you that summary view, rather than in the middle view. And then perfect and too perfect are giving that you've got the summary view about one thing, but then you've got a progressive view about the rest of it. A lot of interest in there.

So voice, we've got active, middle, and passive in the English. We're pretty familiar with active. We do the action. We're pretty familiar with passive. The action is done to us. Middle is a new concept to us. And that is somehow we're very intensely tied up in the action. We're either emphasizing that we're the ones doing it, we're doing it all together, those sorts of things. That's what middle brings. And then we know what person and number are. So there. Nouns also say a ton. The Greek verbs say a ton. Nouns say a lot as well. Nouns have case, gender, and number. So we have number. We know whether we're talking about a singular instance of something or a plurality of things.

We don't so much understand gender, but that's OK. It turns out the Greeks didn't understand gender very much either, because they're like, oh, table must clearly be feminine, but rock is masculine, unless it's a big rock and then it's feminine again. Don't try to make sense out of gender whatsoever. Just understand everything's got gender.

And the benefit of that is that Because everything's got gender, when we start matching up the pieces parts, we've got one more bit of data that we can look at to start matching up the right ones with the other right ones. Case is the super interesting one. So case changes the end of the word. depending upon how the word is being used in the sentence. The number one benefit of this is that direct objects will have the same ending, and so most sentences at the end will have the same sound, and therefore it's incredibly easy to write Greek hip-hop, because all of our sentences are going to rhyme. normally saying them, it's just a function of the language. So, raph is exceedingly easy.

They tell you how the word is being used in the sentence. So, generative, you're going to use a helper word, you're going to use of. And generative is being used descriptively. So, if I invite you to my house, I'm inviting you to the house of Craig. So I would write my in the genitive case, so it's house of me. Ablative, separation, the helper word that you use there is from. So if I've had enough of you, you're at my house and I'd like to make you leave from my house. then my would still be genitive, because it's of me. House would be oblative, because you're going from my house. So I'm going to kick you out.

Dative is reception. It points to what the direct object is. We covered that with Pearl already. She benefited from the poem. Locative is location. We translate that using in. So when we're talking about walking in, yes. Can't you also do like out from and that sort of thing? For? Locative. For locative? Yeah. No. So out from separation would be oblative. Would from be oblative too? Ramana Maharshi Yes, I should have read that.

When we're talking about whether we're walking in the spirit or in the flesh, that those would show up in scripture is spirit in the locative case, flesh in the locative case. We just know to translate it with that N. Instrumental, we would translate with by or with. Those would be the words that we would use and it talks about how something is being used. Accusative, like I said, gives you the direct object and allows you to wrap.

Vocative is address. So if I'm saying, Jeremy, I would spell his name such that it's in the vocative case. So if I yelled, Jeremy, and then talked about how I gave something to Jeremy, And Jeremy took it and put it in his pocket. I would have spelled Jeremy three different ways. That's how the Greek functions. Type of pronouns. Let's skip right over those. If you want to know, just look back at your notes. So let's talk conditional statements, because that was a fun one. So simple conditional statement.

If A, then B. So if Denver, then Colorado. Or if Missouri, then show me C. And some things that we learned about conditional statements, if A is true, we know B is true, just by the way it's been constructed. So if I really do live in Denver, then I live in Colorado, because there's not a good way to lift Denver up out of Colorado and throw it somewhere else. Except insofar as we get a new heavens and new earth, in which case that will no longer be true. So it's in a place and time. But if it is false, if I don't live in Denver, we have no clue whether I live in Colorado or not. And it's important to know just simple conditional statements like that. We looked at a few verses where We wanted to say that, well, if A is false, then B is false. But we couldn't, because it wasn't there. We have to look elsewhere in scripture. And similarly, if B is true, if we know that I live in Colorado, do we know I live in Denver? We don't. I could live in Pueblo, which I read is the murder capital of Colorado this morning. Yeah. So I wouldn't want to. I'm grateful to be in Denver.

So it's important to know the basics of logic just so that we can start to understand what scripture says. And even if we want it to say something that it doesn't, know what it doesn't say just by that logical construct. Similarly, that's what a lot of this section of the course has been around, being able to diagram Being able to pull the sentence apart grammatically lets us understand what is the main clause, what is the thing that is being asserted. Last week we had this huge passage, four verses, about submission and what's going on around that and what we need to do. Being able to pull it apart into its grammatical pieces, being able to diagram it, it became incredibly clear.

Our job is to not get in the way of the Holy Spirit. Everything else, singing, praising, thanking, submitting, is something that flows out of that. Being able to identify what's the main statement and what's description is going to benefit us as we go through Scripture.

I've made it through the second bell, so my job here is done. Let's pray. Father, thanks so much for this time that we've had over the last nine weeks, just getting a basic framework. I pray that you would use it for your and our benefit, and that people would understand that the focus should never be on the tooling and the methodology, but on you, and that all that we learned here is just specifically to know you more. It's in Jesus' name. Amen.