How to Study the Bible III - Introductory New Testament Greek III
Craig Kaes · Jan 31, 2016
How to Study Bible (2016), No. 05
Holly Hills Bible Church
https://www.hollyhillsbiblechurch.org/teaching/messages/4926526523392

Transcribed from the recording by SermonAudio, so expect the occasional misheard word.

Okay, so the very first week I told all y'all that I provide a lot of information and I provide it quickly and that your plan of attack against that is to interject with questions and don't sweat all the details. Today is going to be an excellent example of that because there are a ton of details And you may walk out of here, if you don't come into it with the right focus, thinking, oh my gosh, that's way too much.

I don't know how I'm ever going to learn all of these individual things. That's not the point. So today, I'm going to be presenting some of the richness of Greek verbs. And to do that, I've got to give a lot of examples of how they're used differently. You should come out with an appreciation for the breadth of usage of verbs, and if you forget this particular one and that particular one, we're still doing great.

That's not a problem whatsoever. I just want you to see the breadth. want to say, too, that this class will be online by the time you get home this afternoon. And I listened twice last week. I didn't make it to the class, so I listened twice to help myself catch on. So it's a great tool for us to have. I did notice that the handouts didn't make it online last week, too. I'll figure that out so that we get them up there for people who don't make it in.

We're going to start out with a review of pronunciation. We'll walk through a bunch of Greek words and pronounce them together. That will be a joy. Then, like I said, we'll go through the breadth of Greek verbs with a specific point that I'll let you guys know about, and then English, we'll talk about conjunctions. So it should be relatively light on the English side to compensate for relatively heavy on the Greek side today.

OK, so I warned you that we're going to try to go through several words this time, rather than just one where you can echo. But we'll try to go through several words at a time so that you're actually straining your muscles and building some strength with those. So what I'm going to do, we'll see how this goes, is read one column at a time. So it ends up being a repeat-after-me song. So say what I say, and do what I do. Hey, you guys are doing great. So great, in fact, let's do another one. Quias. Dramatic pause. Quias hutas idu. Oikas ude pu.

That's my favorite series, because ude, I told you last week, the way you remember that one is ude, say I'm going to beat them Broncos, ude. And that last word is just a joy to teach to little kids. So actually, Sonia, if you say poo, you're actually saying a Greek word. So it's OK to say poo. Ami autos kainos. Ami autos kainos. U uketi pseudos. Excellent.

So let's talk verbs. Greek verbs say a lot. There's a lot more to them than English verbs. One of the points of showing you the breadth of what Greek verbs can convey is, remember last week we saw the picture of the karate kit, and we talked about how Greek and Karate have things in common, at least according to Mr. Miyagi.

And that is, if you know it not at all, and if you know it really well, you're in great shape. If you kind of sort of know it, but you think you really know it, that's when you get into trouble. So Greek verbs, there's so much breadth people tend to try to simplify them. When you simplify them, then you start reading things into scripture that aren't actually there.

For example, how many people have heard that the Aorist tense means once for all? So we've got a couple. Not always. How many people have heard that indicative mood equals fact? If you see it in indicative mood, it must be fact. All right, we've got four. Not true.

So it's helpful to understand the breadth of the Greek language so that you don't jump to conclusions based on a simplification. That's what I'm trying to show today. If you drop a detail or two throughout the week and you just don't remember them anymore, that's fine. Just remember there's a lot to this, and so you really need to be studying if you want to draw insights from the Greek.

So great verbs say a lot. They have multiple elements. So we have tense, and we have person, and we have number. But this mood and voice stuff, this is new to us. So mood talks about the relationship of the action going on in the verb to reality, and that can be factual looking, that can be sort of a possibility, that can be a probability, and so that gets conveyed that way. Voice is the relationship of the subject to the action.

And so the subject can be performing the action. The subject can be performing the action right back onto themselves. The subject can just have the action being done to them. So the example here, we've got aphexatok, which means he hanged himself. That's all in one word. It's a full sentence. And so we know that it's something that happened past tense. We know that it's reflexive, so the subject is acting back on himself. And all of that gets packed into one word, which is pretty interesting.

So let's talk about mood. Mood is used to express the author's portrayal, whether it's real or not, of the action and its relationship to reality. describing something that happened? Are they talking about, oh, this is a very theoretical sort of thing, a general philosophical principle that people ought to know? Is that a different sort of feel when you're talking about whether it's real or not? So to say that it is, that that that mood accurately describes the relationship of the action word to reality, implies that the author can't lie, implies that the author is never ever mistaken, and we'll see a concrete example of this. Narratives have to be indicative. Indicative is the closest to reality. Hypothetical statements, philosophical musings, those would be subjunctive or optative.

And we'll drill into each one of those. It's important, when you're looking at the Greek, to look at it in the full context of the passage, in the full context of scripture. because context can alter the meaning. And we'll have examples of that. In terms of mood usage in the New Testament, I'll give you the super simplified version.

Indicative is the author is portraying what they're saying as fact. So this is narrative, or this is just truth. Subjunctive is more should, so you should do these things, or one could do these things. Imperative is you need to do these things. So just looking at scripture and how often these things are used, it's interesting. First thing, scripture talks a lot about what is, not as much about what should be.

What is optative? I sort of skipped over that because it's not super important for today. So by the time we got to New Testament Greek, by the time we got to Koine Greek, the optative had fallen out of favor because it was a complexity of the more intellectual Attic Greek. And so those who were speaking Greek as a second language didn't worry about optative too terribly much. That's why it's only used 68 times.

And the easiest way to think of it is indicative talks about something that is. Subjunctive is talking about something that's a probability or a should. Optitive talks about something that's a possibility or a could. So it's a little further removed from reality than the subjunctive.

Does that make sense? Yeah. OK. And imperative is the furthest removed from reality when you think about it, because this is saying you need to do something. You need to do this. And for those of us who are parents, we know that when we say, you need to clean your room, That's pretty far removed from you are cleaning your room. I mean, it's pulled far apart from reality at that point.

OK. So scripture talks a lot about what is, talks less about what could or should, and about get busy, do these things. Indicative mood. So indicative mood is used to express that the action is real. That's whether it's real or not. The author is trying to present it as such. So simple example, Jesus wept. There's no attempt to say, he could have been weeping. That might have happened. It's just like, nope, Jesus wept. Statement of fact.

The reason why you can't just look at indicative and say, indicative equals fact. because the Pharisees put forward false witnesses who said, this man, who happened to be Stephen, is not stopping speaking against the holy place and the law. Was Stephen speaking against the holy place and the law? No, but it's in the indicative mood. So can we say it's fact that Stephen was doing this stuff?

No. What we can say is that they were lying. Now, think about it when you're lying. Which is going to be a more effective lie? Stephen is doing these horrible things, or Stephen could be doing these horrible things. So of course you're going to lie in the indicative mood.

You can also be wrong and confidently assert things all the time. You'd assert them in the indicative mood because you're confident of this, you're stating a fact, but you're just flat out wrong. So little caution about assuming indicative equals fact. Questions asked in the indicative mood are questions that are just seeking factual data. And you would respond to them with something in the indicative mood. You're giving factual data back. Are you the king of the Jews? Not asking for speculation about quantum physics. Are you king of the Jews? Yes or no? Yeah.

That's right. slightly about the time that we've got, but something that was super, super interesting to me. We talked about how we make observations. Then there's an interpretation. Then from the interpretation, there are multiple applications. And it's exciting, even when studying for a lesson on Greek, to see something like Jesus wept. So we're going to take a quick tangent, and then we're going to come right back. And the tangent goes like this.

Therefore, when Mary came where Jesus was, she saw him and fell at his feet, saying to him, Lord, if you had been here, my brother would not have died. When Jesus, therefore, saw her weeping, and the Jews who came with her also weeping, he was deeply moved in spirit and was troubled, and said, where have you laid him? They said to him, Lord, come and see. Jesus wept.

Jesus knew that Lazarus was done. He chose to stay away while Lazarus was done so that God would be glorified. And after staying away long enough that Lazarus kicked the bucket, then he came. So he's omniscient, he made a conscious decision to hold off. Gets to town, sees the pain in Mary, And he weeps. Is any of that unexpected? Did he not know that Mary was going to be pained?

I think sometimes we think, oh, I should have known that. And that somehow discounts our feelings about something. That, oh, I should have known that that would happen, and so I shouldn't have these feelings about it. We look at Christ. He knew. He had the feelings. It's like Verne says, faith in the facts, like a train on a tracks, the feelings follow. He knew the facts. He knew that Lazarus was dead. He knew that Mary was in pain. And the feelings followed. And when Verne is teaching about we have a sympathetic Savior who understands our pain, same man who saw Mary crying and started crying because he was so touched. So we get this personal relationship with an infinite God that's absolutely amazing.

So multiple applications. Tangent over, subjunctive mood. Indicative equals we're trying to say something is fact. Subjunctive is we're talking about something as a possibility or a should. So it can be used to encourage people to join in an action. So let us go to the other side. It's different from we are going to the other side. We should do this. Are they going to? Probably, right? Probably. Questions asked in the subjunctive mood want a response in the subjunctive mood. So I'm asking something that's about possibility, and I should get something back about that.

So Paul is saying, should we continue in sin that grace might increase? That's insubjunctive. And the answer in his response is, couldn't possibly be. So he's answering in a way that's still removed from that reality. It's like, no, that's not even a possibility. We should not sin. And more emphatic negation uses the subjunctive.

So for example, John 10.28, when Christ is talking about his sheep who know him and hear his voice and they're in his hand, it turns out they will never perish. That couldn't happen.

So if I'm trying to say something super emphatically, why would I choose subjunctive, which is talking about possibility, versus indicative, which is talking about reality? Because you're saying not even the possibility of this occurring can occur. To say that, well, this is never going to happen, it's like there's no chance that it's going to happen. It's a stronger logical statement to say that the possibility doesn't even exist. Because logically speaking, almost There's almost any world in which anything imagined is possible from a logical standpoint. To say that, no, it's not even possible, that's a pretty strong statement of negation. It's a super strong statement of negation. Does that make sense to you all?

Paul says in scripture 15 times, me gnoido. And that expression is not in subjunctive, it's in optitive. So remember, we talked about indicative is fact, subjunctive is probability, optitive is possibility. So we're two steps away from reality here. And Paul says, it could never possibly be. So when the question is, should we sin so that grace may abound, it's like, that is complete and total insanity. No, because that's not even the vaguest of possibilities. You see how strong that statement is? So that's negation using a non-indicative mood. Up to tip. I stole the thunder from this slide. Questions in the optative are extremely indirect questions, because we're asking about something that's so far removed.

So he inquired who he might be. So we've got, I believe at this point, Peter in Acts, who's got all of this trouble stirring up in the city around him, just complete and total tumult. And the guard is wondering, Who is this guy? And he doesn't ask, who is he? He's asking, who in the world could this person possibly be? Because he sees all this angst because of this one man. So you can see he's asking about more than, he wants more than, oh, that's Peter. He wants context for all this craziness that's going on. The imperative mood.

So this is commands. So follow me or obey those who lead you. So this is, hey, here is stuff that I am asking you to do. It can also be used to request permission. So Lord, teach us how to pray. Or we ask you for the sake of Christ, be reconciled to God.

That be reconciled is an imperative. This is something that you should do. There's an interesting usage of imperative together with passive. So remember this, this notion of you need to do something. In a while we're going to circle back and talk about you should do this thing that's happening to you. And there's a little weirdness about that. This is showing up here in the 2nd Corinthians passage. How can I be reconciled to God? Do I get up and I just start like... It's a little confusing there, right? OK.

Mood makes some measure of sense for you. We're talking about just relationship of action and verb to reality. Do you guys see why I ask you to not stress out about all the different usages and examples? Honestly, if you walk out of here and you just remember mood talks about relationship to reality and there's some subtlety to it, you're doing great. Tense. So tense conveys two important aspects. The first is time. We've got something that could be past, present, or it could be future. But then there's another element of tense.

It's talking about the action. Are you sitting in the middle of the action when you're reading this? Are you zoomed out and you're looking at the action from outside? Or are you looking at action that has to do with something that happened before, but now things are going on?

We'll have examples of all of those. The kind of action can be internal, so you're sitting in the middle of it. It can be external, so you're zoomed out just looking at a summary of it. Or it can be completed, so something happened and now you're looking at the consequences of that thing. So, internal. It focuses on the action in progress and it's not looking at the beginning of the action or the end of the action. It's all that stuff in the middle.

So we were walking down the street. Do you see how I don't know when that walking started? I don't understand the end state of the walking. What I know is that continually, we are walking. We're like right in the middle of this. That's internal. External is one that focuses on the whole without emphasizing the inner workings. So we got to the end of the street. OK? How did we get there? We're not sure. What are we doing right now? No idea. But we got to the end of the street. So we're not in the middle of the action here.

We're just learning about something that happened. Completed portrayal talks about what's going on right now based on something that happened before. And so having fallen out of the boat, I was swimming hard. So you'd know something happened. There was a beginning to this process. And now I'm stuck in the middle of it. And hopefully I'm not miles from shore. But what I'm doing right now is just swimming, swimming, swimming.

Does that make sense? Internal, external, completed? I'm looking for head nods because I've recognized that this morning. the material is somewhat abstract. So yes, we're getting it? OK, great. Interrupt me with questions if you're not. So let's look at an interesting example and sort of tease apart some of the stuff.

So Galatians 2.19 through 20. actually has an example of every single one of these types of things.

So, for through the law, I die to the law, so that I might live to Christ. I have been crucified with Christ. It is no longer I who live, but Christ lives in me. And the life which I now live in the flesh, I live by the faith in the Son of God, who loved me and gave himself up for me.

I didn't know if anybody was red, green, colorblind. So I tried to do two things. So internal is red and italics. External is blue bold. And completed is green underlined. So as we go through this, what are the external things? These are things that we're not looking at a continual action. We just are gaining information. So what do we know?

We know that I died. We're not worried about a process of dying continually or anything like that. I died so that now I might live. So I die, now I live, and tell me about the Son of God. Well, he loved me. This is not saying he loved and loved and loved and loved and continually every single moment loved. We see that elsewhere, but that's not what this is saying. And he gave himself up for me. That was just something he did. We're not focused on a continual giving, that's just summary statement. So I died, now I live, he loved me, gave himself up for me.

That's external. Internal, this is continual. We're in the meat of it. So, it is no longer I who live, I am constantly living, but Christ constantly lives in me. And the life which I now am constantly living in the flesh, I am constantly living by faith in the Son of God. So that is a continual thing that's happening all of the time, and we're right in the thick of it. Why are we right in the thick of it?

Because of a past completed action with results happening in the present. Permanence implied. And that is, I have been crucified with Christ. So, past completed action. When did that happen? On the cross. Past completed action. Continuing abiding results present. What are those abiding results? It is Christ who is living in me because of that action. It's no longer I who live because of that crucifixion.

So you get the full spectrum here. Christ loved me. Summer. What did he do? He set it up so that I could be crucified with him, point in time, but with ongoing results. What are those ongoing results? This continual life that I can now live by faith in the Son of God.

You see how each one of those three brings a different view to this passage? So that's why internal, external, and completed matter. Let's talk about affected versus unaffected meaning. So time of action plus the kind of action gives us the unaffected meaning. So past tense thing, summary action, tells me we're just sort of looking at Christ loved me. Unaffected meaning, though, gives us a theoretical meaning.

So just knowing rules of Greek doesn't necessarily tell us exactly what's going on in the passage. Because, guess what? Language is used by people. And we make things messy because we communicate in a context and we assume things. So what we care about is the affected meaning. That is, time, kind, and all that surrounding context. I can make this very concrete.

So Friday night, we had a party at my house. And I was driving home, and there was a big traffic jam. So I'm sitting in my car, and I'm waiting forever, and texting Crystal. Yes, I know, in the car. But thankfully, I have Siri, and I can just tell her, tell Crystal I'm running late. And I finally get home. And the party is in full swing.

And I go down the stairs and I see this fantastic girl who comes up to me and she says, constipated squirrel. And I think, wow, OK. I want to look up constipated squirrel on the Google because the Google knows so many different things. And so I look up constipated squirrel in the Google, and it gives me this. So pretty accurate, right? Let's talk about that story.

What tense did I start it in? We had a party at my house Friday. I was driving home. What tense is that? Past tense. But somewhere in that story I switched, and I'm looking things up on my phone, and a girl is talking to me, and I am coming down the stairs. What tense is that?

Am I talking about something in the present? No, I'm not. So if I look at the unaffected meaning, I think I'm talking about the present. But humans communicate in a context. And so I want to know what that whole context is. And within that context, I was talking about something that was happening on Friday. And so my use of the present tense was to give a sense of immediacy and urgency and to bring you into the story. It's a storytelling technique. But I was still talking about the past. That's the affected meaning. We always want the affected meaning, not the unaffected meaning. So don't put on your Greek academic scholarly looking glasses and dive into scripture without understanding the context and human beings.

By the way, it's called the historical present, and in the NASB, whenever you see a word with an asterisk right next to it that's in past tense, They're smoothing things out for you that was actually in present tense, but the translators for the NASB just did that translation for you.

Okay, we are going to have to accelerate. So, present tense is used to express continuous action that's occurring right now. The default way to translate the present tense is continuous action right now. So why are you staring at us? That is a continual staring right now.

But in some context it can be used to express an action that's occurring now that's just a one point in time. So Peter said to him, Aeneas, Jesus Christ heals you. But it's not Jesus Christ is constantly healing you. So context matters when we're doing our translation. A couple more, it can be used to express just general truths outside of time.

No one sews a piece of unshrunk cloth to an old garment. Little Richard's Almanac. All those sayings, if those were written in Greek, they'd use the present tense. It can be used for dramatic effect. I just gave you an example of that. He touched him and said to him, here said is lege, which is present tense. So now you can look for those uses in scripture where they're smoothing it for you. Imperfect tense. is continuous past action. So the default way of translating imperfect tense is you are right in the middle of the action that's going on sometime in the past.

So, for example, he was teaching. That's not a summary view. That's not at some point there was teaching going on. That was Jesus was constantly teaching. But it can mean not-so-continuous past action. So he said, who touched my garments? There was not a constant, oh, I need to pet Christ's clothing nonstop. And it'd be weird. And action, it can also describe action that's going on at multiple points in the past, but not continuous.

So they kept saying, hail. So what they're saying is, Hail, Hail, Hail, Hail. This is not continuous past action where they say, Hey. Perfect tense. So those are present and imperfect are internal. So you're seeing continuous action, you're in that action. Perfect tense is going to be more focused on that completed. So it's a past completed action with abiding results.

So for example, when Herod heard of it, he kept saying, John, whom I beheaded, has risen. Knowing that this is perfect tense makes this passage way more interesting than if you thought it was just a past tense verb. So that has risen. Herod's not focusing on the fact that he thinks John the Baptist has risen. He's focused on the fact that he thinks John the Baptist is alive because he has risen. So it's continuous action in the present because of something that happened in the past.

Why would Herod be worried about John the Baptist potentially being alive? Well, it turns out that his wife was also his sister-in-law, and John the Baptist didn't care for this, and so was letting him know this is not okay. And his wife, who was his sister-in-law, didn't like that very much, and so she got her daughter, who was both his daughter and his niece, to ask for John the Baptist's head. on a platter. And so Herod kind of tricked in the moment, decided, OK, I've got to do this.

I know that he's a man of God. I've intentionally tried not to kill him up to this point, but now I've got to to keep my honor. So he beheads him. And now, with Christ walking around doing miracles, people think John's risen. Herod's like, oh my gosh, he doesn't care about the rising. He cares about John the Baptist, who I beheaded, is alive right now. He's either scared about it, or he's angry.

So just knowing that there's perfect tense, that we're talking about a past completed action, but we're focused more on the abiding results right now, makes that passage much richer. can be used to accentuate completed past action that has resulted in the current state of affairs. So you have filled Jerusalem with your teaching, the implication being that People are now hungry and are acting in a decidedly non-law-focused Jewish manner. But the focus on this is, you did this, so therefore you're wrong.

To the perfect. So perfect. How many people have heard that perfect means completed? OK, so some of us. The easy way to think about pluperfect is this. So perfect tense is completed. So you've got a completed past action. You've got abiding results into the present. Pluperfect, plu, French for more. So how do you get more perfect than perfect? Well, you get a completed past action, ongoing results in the past, which have also been completed. So you get extra completion.

So for example, behold, an Ethiopian man, a eunuch, had come to worship in Jerusalem. So he had come to worship in Jerusalem, and therefore there's opportunity to interact with this individual. But that's something that was also in the past. We're not talking about abiding results on into forever.

The eunuch is probably no longer there. Jesus said to her, give me a drink, for his disciples had gone into the city. So completed past action, disciples are gone into the city. Jesus is saying to this woman, give me a drink, because of that. But that's also something that's past. It's not still there with this woman thirsty and getting drinks. So past completed action, ongoing results into the past, also completed.

Future tense can be prophetic, so she will give birth to a son. It can be used to issue a command, you shall not murder. Parents, again, will understand, you will clean your room. That's future tense, but I said it in such a way that maybe I ought to get busy doing that right now. Or general truths, again, scarcely for a righteous man will someone die. Aorist is an interesting critter. Aorist, when you're talking indicative, is your simple past tense. So if you've got Aorist together with an indicative mood, this is a past tense narrative. So death reigned from Adam until Moses.

We're looking at it zoomed out. We don't care about that reigning from day to day. We're just talking about something that was in the past. Our fathers worshipped on this mountain. That's something that happened. We're not focused like the imperfect on they were continually worshipping. It's Aries. OK, they worshipped.

Got it. can stress the beginning of that action, so the king became angry. But again, we're not worried about a continual anger. It's just that's something that happened. You can also stress the end. So the temple was built 46 years ago. So that happened.

Voice. So voice talks about the relationship of the subject to the action that's going on. Active means the subject is doing it. They're an active participant. Passive means the action is happening to them. Middle is the weird one. Middle means that the subject is intensely involved in the action in some way. They could be benefiting from the action. They could be doing things to themselves.

Interesting fact is that the middle and the passive in almost all tenses are indistinguishable from one another in the Greek. Simply means that the words are going to be spelled exactly the same. Oh my gosh, how would I ever know whether it's middle or it's passive? Context. Voice usage split pretty evenly between middle and passive, but active happens a lot more. There you go.

Active expresses the subject performing the action, so he came for a testimony. So that's what he did. But it can also talk about the subject affecting the thing happening without doing it directly themselves. So pilot scorched him. Pilate was not the one with the big old cat and ant tails. He caused that to happen.

So active voice. Middle voice. So one usage that's somewhat rare is the direct middle. That is action that is being performed back on yourself. So Herod clothed himself. So put on these clothes. Usually, in the New Testament, the word gets used with active voice and then a reflexive pronoun, so that yourself or himself is explicit.

Middle can emphasize that the subject is benefiting greatly from the action that's going on. So he kept back some of the price for himself. So that is something he held back. I think we can probably question whether ultimately that was for the benefit of Aeneas. Not so much with the dying part and all, but he felt like it was in the moment.

And the middle can indicate collaboration, a working together. So they resolved together that they should arrest Jesus. That they resolved together, all one word in the Greek. And it's just the middle voice showing its power. Passive can show that the subject receives the action.

So all things are cleansed by blood. Those things are not actively cleansing themselves. Those things are not cleansing anything. They are being cleansed. We are comforted by God. That's just something that God does entirely for us. The interesting one is that last one, do not be drunk with wine, but be filled by the Holy Spirit.

So I told you before that we were going to talk about imperative, do this, together with passive, it's done to you. How do you reconcile those two? Well, here's a great example, because be drunk is an imperative and it's passive. And what's conveyed here is what's called the permissive passive. And so it is, don't allow yourself to be drunk with wine.

Person. Guess what? They've got the same ones that we do. First, second, and third, singular and plural. We have all of these. Yay. The important point to remember from this is that you is not equal to someone. The Greeks were more precise about that.

So in English, we use you when we mean one all the time. How do you make a paper airplane? I'm not asking you for your particular expertise in paper airplane making. I just want to know how to make one. But Greeks were better about using second person as singular and plural. So when it says, where then do you keep this living water? She's not asking Christ, where does one find living water? She's like, you've got it. I know that. Tell me where do you keep it?

It's very personal and specific. Conjunctions. We are going to make it through this because we don't have a lot on conjunctions. Independent clauses. Oh boy, now we're going back to seventh grade. An independent clause is a clause that can stand alone. If you were to pull it out of the sentence, it would be a complete sentence in and of itself. Examples.

Oh, how many of you actually listen to the YouTube Tale of Mr. Morton? So we've got two Tale of Mr. Morton. Three, four, five. We've got some number of Tale of Mr. Mortons. If you didn't, It's in the notes from last week, the links, and you should go do it, because what the predicate says, he does. So Mr. Morton wrote Pearl a Poem. That's a full sentence. It's a full concept. The next sentence, we've got two independent clauses. Mr. Morton is the subject of my sentence.

I could put a period at the end of that, and it would make great sense, wouldn't it? What the predicate says, he does. put a period at the end of that. Those are independent clauses. And then you get this and word that links them together because we just want to have this longer sentence for some reason.

How about come? Is that a full sentence? Yeah, because you are implied in a sentence. Come, you will see. So coordinating conjunctions are just small words that we stick in between independent clauses and that turns them into one statement. So example, in the beginning was the word. Full sentence? Could be, but we've got an and. The word was with God. Full sentence? Now, and. The word was God. Full sentence.

So we've got three independent clauses that are linked by two coordinating conjunctions. He was not the light, could put a period there, but he came to testify about the light. Two independent clauses, coordinating conjunction between them. OK. Dependent clause. So let's talk about subordinating conjunctions. A dependent clause is one that doesn't make as much sense without the context of the thing that we've stuck it to.

So for example, he didn't go because he didn't want to. He didn't go. I could put a period at the end of that. He didn't want to. Well, I could, but I'd be like, he didn't want to what? I'm very confused. And so that second clause, that because he didn't want to, it needs that first one so that we can understand it.

And so it's a dependent or subordinate clause. You may get a rash if you get stung by a bee. Does you get stung by a bee? It almost makes sense, right? If only I just had a little bit more context. Well, the context is the independent clause. You may get a rash. So if is my subordinating conjunction. So a subordinating conjunction, you can think of it as the word that you use to attach the subordinating clause to the independent clause. Examples.

He didn't go. Because he didn't want to. That because is what's linking up he didn't want to to the he didn't go. Does that make sense? We're running out of time. Coordinating conjunctions. The way that you diagram a coordinating conjunction is just with a branch. So you've got she ran and stumbled. See how that and just connects those two things together? He ate ice cream. So he ate chocolate and vanilla ice cream. You've got he ate ice cream. What kind of ice cream? Well, chocolate, but also vanilla. And the and connects your chocolate and your vanilla ice cream.

Does that make sense? Did I skip over? No. We'll get there in just a moment. So subordinating conjunctions. They're going to come. So Stan, you remember when we talked about direction of the slant coming down from the mainline mattering? This is why, because if the slant goes in the other direction, it means this is a subordinating conjunction. So he did not go because he did not want to. So you've got he did go. It's our main clause. Not describes the going. It didn't happen. Why? Because he did not want to. And that because is what links the rest of that up to the main clause.

Looking for. glimmers of, okay, yeah, that kind of makes sense, or no, that's complete craziness. Okay. Beautiful. If you are stung, you may get a rash. People like to diagram things in the order that they read them. Guess what? You don't get to do that. Your main clause is actually, you may get a rash. When could I possibly get a rash? Well, you could get a rash if you are stung. And so that if you are stung describes further how you would get a rash. So that's why it's describing get. Homework. You made it. Keep working on alphabet and pronunciation. I don't think we're going to be going through pronunciation again at the beginning next week. So you're on our system.

You will get out what you put in. diagram of sentences in the handout, and translate the verbs in the handout. So the verbs, I've given you the meaning of the verb, generally, and then I've given you the parse. So I've told you this is present active indicative of blecho, which means to see. Oh my gosh, what's the translation look like? Well, indicative, it's fact. Present means continual action right now.

So I would translate that first one as I am seeing Okay, and use your hand out for that We are done. So let me pray and we'll let other people in here Father thank you so much for your love always And thank you for just Providing us with the tools that we need so that we can know you and see you and I pray that we don't lose focus on them. It's in Jesus name. Amen.