Religion Question

1. Prep of Biblical Messages

(700 words) (Kate-Turabian format) (footnotes are a must in Kate Turabian) (No Plagiarism) (No Use of Artificial Intelligence) (Template is attached below)

The first step in the sermon structure assignment is to determine the text’s various background questions, themes, phrases, and setting(s). For this assignment, you will focus on 2 Timothy 3:10-4:5.

Please use the worksheet as the template for this and the following assignments. This first assignment should come out to 700 words.

2. New Testament I

(400 word Zoom Summary of Transcript) (Kate-Turabian format) (footnotes are a must in Kate Turabian) (No Plagiarism) (No Use of Artificial Intelligence) (Template is attached below)

*Must address the professor during summaryexample: Dr. Wishart mentioned to the class that

There we go. Although usually I try to hit and set up my screen, my slideshow before I record, but it’s too late for that. Okay, let’s try this and then gotta switch it all around apparently.

This one over here and this one up here. Okay, okay, I think that’s good. Of course, when I screen share, it’s going to all move again.

So I just wanted to give an opportunity for anybody to ask any questions about the exam coming up or anything. Can you believe we’re at the second exam? And I think that there are, besides this class period, how many do we actually have left here? One, two, three, four, five left. Five more after this week.

That’s wild. It goes so fast. So every time I’m always just shocked by how quick it goes.

Yeah, Nicholas. Yeah, I think my main question was, is the exam, is it cumulative? So everything from the beginning or is it from the last exam on? What should we expect? It is cumulative in a sense. So it’s more weighted towards what we just studied in the last four weeks and this week.

But it is cumulative, like you will still need to know the nominative case and the genitive case and the article and that kind of thing. So it’s cumulative, but it should be like not cumulative in a way that’s going to surprise you, I hope. It’s not going to be weighted towards some of the finer details from the first semester, but in as much as the first exam this semester.

And 50% is still going to be vocab, I’m assuming. That’s correct. That’s okay.

Sweet. At least I’ll get 50%. Does that mean you’re excited for the vocabulary? I actually like the vocab.

That’s the part I’m actually okay with. It’s using language to describe language. I struggled with it with English too.

I did the exact same thing. I had such a hard time with it. So doing it for Greek has been hard.

Not impossible, but it’s been hard. So I’ve been recreating a lot of the tables. I can’t remember the name off the top of my head.

But all the endings, I’ve been recreating that and just trying to practice that. So the third declension is throwing me off, but whatever. We’ll figure it out.

Yeah, you can do it. It’s the paradigms. Paradigms.

So if you have any advice on the most recent grouping of paradigms that we’ve received, because we actually, there were several and even mounts put some more in there too. If you can kind of give us a better idea of like, these are what you absolutely have to know. Because it was quite a few.

That overwhelmed me a little bit. There were like five different paradigms. Yeah.

I think the main thing that I, again, we talked about this last week, like there’s lumpers and splitters. And I lump everybody into those two categories because I am the one and not the other. To me, the case endings paradigm really is the paradigm that actually abstracts away all of that variety.

So even when you’re looking at, for instance, the pronouns that we were looking at, say like the second, first and second person plural and singular and plural pronouns, where, you know, you have who mace is you plural and hey mace is we plural and that sort of thing. Even in those paradigms, you can see the patterns of the case endings. There’s some slight variety in all of those paradigms we saw, but rather than look at them different paradigms, it’s I think really helpful to see that they’re all the same paradigm.

It’s the inflectional endings for nominals. I mean, that’s how you remember that kind of chart. Actually, I probably draw this here.

Let me share my screen. Yes. Can you guys see the presentation? Yeah, we can see it.

Okay. I’m going to go back and turn my pen on. Okay.

You remember this kind of split where I was like, okay, there’s like all Greek words, and then there’s, you know, particles which are not inflecting words, so like prepositions and conjunctions and things like that, where they don’t have inflectional endings. They might change slightly due to phonological things, sort of like and that kind of change, but they don’t have case endings because they don’t inflect for case, and then all the other words are inflected words, and within that we have, well, there’s all these things called verbals, all different kinds of verbs and verb derived forms that we haven’t covered yet, so that’s fine, except some incidental ones like Amy, and then some isolated words that make it easier to translate sentences like a pen, he, she, it said, so some stuff like that that help us with translations, but otherwise all the other words are nominals. Nominals are words that have this sort of paradigm of case endings, and so pronouns, nouns, adjectives, the article, all of those are nominals.

All of them have case, gender, and number, and that’s why they follow that paradigm, and the other variety you see is just where the paradigm sort of interacts with the stem of the word itself, because the stems are all a little different, right? That’s why there’s first declension, second declension, third declension, because the stems are all a little different, but otherwise it’s just sort of one, it’s, you know, every nominal has one set of properties, case, gender, number, so if you have those properties, that’s what makes it a nominal, and that’s why all of these things we’ve learned, they all behave kind of similarly, and when we get into verbs, which we do a little bit at the end of the semester here, you’ll see, oh, it’s actually a different set of properties, so it’ll have tense form, and aspect, and mood, and voice, and all this other stuff that we’ll cover later, but it’s just a different set of properties, case, gender, numbers, what you see in nominals, so everything we’ve done, and what we’re going to talk about this week, relative pronouns, well, guess what? It’s just a kind of pronoun, and pronouns all have case, gender, number, so they all follow this pattern, so we’re going to see a paradigm of the forms of the relative pronoun, and guess what? It follows the same case endings that we’ve seen this entire time, and anywhere where there’s like a slight variation, like, oh, it’s, you know, this form’s a little weird, I try to highlight those, but really, they’re all kind of following the same thing, so yeah, Peter? A question you just mentioned next semester. We can’t register, correct, until we finish this class, because I’ve been trying to register, but it won’t let me register. You can if we call.

If we call? Okay. All right. Thank you.

There you go. Special tip. I didn’t know that.

I learned something. I’ve never done it myself, register at Regents, so I couldn’t tell you. Okay, good.

All right, so let’s, okay, any other questions? Any other, anything about the exam, or anything we’ve covered? Okay, let’s jump into relative pronouns, then. One second, let me just tell my daughter something. Okay, relative pronouns.

I’m just going to click on it. There we go. All right, now, would, do you guys want me to go through the vocabulary, or do you want me to jump right in? Hey, I don’t know if it’s helpful or not.

It’s super helpful, yeah. Okay, all right, all right, Kate, we’ll do the vocabulary. The people have spoken.

All right, Aletheia. Aletheia means truth. My friend has a daughter named Aletheia.

I don’t know, some of you might know someone named Aletheia. Aletheia. So, and the, there’s an adjectival form, which is derived from this, which is Alethenos.

Alethenos. That would be masculine, Alethenae, feminine, and so on. So, Aletheia means truth.

You can see here, because the genitive, you just add a sigma, that’s from the left side of the paradigm, right? The feminine cat one, you’ve got nothing in the nominative, a sigma in the genitive. So, this is a first declension, and it’s feminine. Okay, Irenae.

Irenae means peace, and I mean, it’s like the reign of Christ brings peace. Irenae, reign. That’s, yeah, how I remember it.

And the genitive is Irenae, and it is feminine. Enopeon. Enopeon means before.

Enopeon. I once had a mnemonic for this, and I’ve lost it. Maybe it was from Warcraft 3, and you had to build a peon before you could build barracks and some soldiers and stuff.

So, enopeon, enopeon, a peon has to come before all the other tech that you want to build. So, that will be really helpful for some of you. For others, you’ll be like, great, thank you.

That’s worse than Greek. Okay. All right.

Epangelia. Epangelia. This is, so we’ve seen euangelia, which is good news.

It has like the u prefix, which means good. Epangelia is from, you know, epi. It’s like a word upon something, if you want to think about it that way.

I wouldn’t translate it that way. Just mind you, that’s a mnemonic for remembering it. That’s not the meaning of the word is a word upon.

That’s not the meaning of the word. It’s just our mnemonic for remembering it, but it is a promise. A promise.

Okay. The promise. And it’s interesting if you think about a promise and like, you know, what is a promise? It’s like, it is a commitment.

It’s a commitment. It’s saying, I am going to bring this about. And the interesting thing is when God commits to something, you know, that he actually can bring it about.

So it’s not just that, yes, he could do this or he might do this. It’s that he will do this. So anyways, that’s why the scriptures tell us about God’s great and very precious promises.

Okay. Hepta. Hepta means seven.

Now that is, you’re probably familiar with that. I mean, what do we got for Greek? We got, um, Hen or Hace. Hace means one or Hen is the neuter and Mia is the feminine and Duo means two and Tria means three and Tessera is four.

And what else? Tessera. I’m thinking of Tessera because, um, with my kids, we’re listening to a wrinkle in time right now. And they, you know, they have a Tesseract and four dimensional travel, um, or something.

I don’t quite know what it is. It’s a wrinkle in time. Um, so, and, uh, what else we got? We got Penta means five.

Hex, like a hexagon, six and Hepta means seven. Hepta is, yeah, so seven. And what, anybody know eight? You all do.

You just might not realize it. Yeah. Octa.

Octa means eight. And Nona means nine. And, um, Deca means ten.

And then eleven is one and ten. Hendeca. Hendeca.

Hen means one, right? Hendeca means one and ten. So, eleven. Dodeca means two and ten.

Dodeca. And remember, well, we, we know the, where’d it go? Some, some, uh, the Dodecahedron, right? It has 12 sides. Um, and Dodeca, Jesus has Dodeca disciples.

So, all right. Those are some numbers we got. Thronos means throne.

That one’s pretty easy to remember. Thronos, masculine, nothing special there. And then Yerusalem.

Yerusalem. Yerusalem. Now, um, this word gets spelled kind of differently in different authors.

So, sometimes it’ll be like Yerusalem, Yerusalem. And other times it’ll be, um, uh, uh, how does it do it? Yoda, Ada? No, I can’t remember. Anyways, there’s a little bit of spelling, spelling variation with that, but it’s usually pretty easy to tell it means Jerusalem.

So, Jerusalem. And notice this, this is really interesting. It shows that it’s feminine, but there is no case ending for this one.

Why? All, all nominals have case endings, right? We just talked about that. Well, there is one group of words that don’t, that are still nominals, and that is, um, transliterations from Hebrew. So, this is a convention that comes from the Septuagint, the LXX, like the Old Testament translated into Greek.

Anytime you have a name, it is transliterated, and generally it won’t have a case ending. So, if you put the case ending on someone’s name, it’s kind of like the Hellenized version of their name. So, you know, um, let me just think of an example, like, um, like Bethlehem, um, you know, that’s going to be, that’s going to end, just like Jerusalem, it’s going to end with a name, a name, sorry, a mu.

So, I’m thinking of Hebrew now. Um, and it won’t, they wouldn’t say, like, Bethlehemos, or Bethlehemay. That would be, like, a Hellenized version of it.

It would be, like, if you pronounced your hometown with, like, a French accent. It’d be like, what? Why are you saying it like that? Um, so, it’s, yeah, anyways, that’s kind of one word, and actually a lot of transliterated, um, words from the Old Testament will not even have an accent. So, it will just won’t even have an accent at all, because it’s just sort of a stand-in for a Hebrew word, which is interesting.

Okay, kata, kata, is, it means several things here. So, notice genitive, down from or against, accusative, according to, throughout, or during. So, um, the word I always think about, Moses, when he’s in, when he’s talking about Mount Sinai, Moses, anabaino means, I go up.

He said, he goes up the mountain, and he gets the tablets, and then katabaino, he comes back down with the tablets, anabaino, katabaino. So, you can remember that, and that would be, yeah. Now, again, remember, like, there’s also with the accusative, it can mean according to, instead of against, which is quite a drastic difference in meaning, if you think about it.

And really, you have to try to, if you remember, we’ve talked about in the past, as well, that it’s not that it has, like, several different meanings. It’s that it has one really generic meaning potential, and when you put it with an accusative, you know, the case of extent, it’s telling you about, like, whatever that generic meaning potential is, you’re narrowing down what it could mean to mean just something like according to, whereas if you put it with the genitive, it might mean against. So, in genitive, it’s a case of description, or restrictions, I’m saying.

So, okay, that’s kata. Now, notice, if it’s got a vowel after, it’s kat. If it’s got a rough breathing mark, it’s kath.

So, there is a special kind of, what would you call it, a conjoined word, which is, I can’t remember what that is technically called, kathimera. So, hemera means day. Kata means, when it’s with an accusative, let’s say, according to, or that’s within the, within the generic meaning of kata, there’s that kind of idea.

And kathimera means, like, every day, daily. So, according to the day. So, kathimera.

Not sure if that helps or hurts your understanding, but yeah, according to the day. Again, just keep in mind, always, with these really frequent words, like prepositions, the meaning is so abstract that it’s really, really hard to just exchange it for an English word. It’s just really difficult.

Just like the word of, if I ask you to define the word of, or to, if I ask you to define the word to, or even in, like, you, you really are going to have a really hard time defining it. You’re going to be like, oh man, it really, you know, put it in a sentence and I can tell you. And that’s what dictionaries do is they say, ah, here’s like 50 different meanings for you.

And it’s like, great, thank you, dictionary. That’s not that helpful. So, all right.

Kephale means head. There’s some dispute about this word too, because Paul talks about the man being the head of the wife and that kind of thing. And Christ being the head of the church.

And so there is one text where he talks about the head of a river. And so then someone, some have said, some have suggested, well, then it means source of the river. And then they say, well, maybe what Paul means here is the husband is the source of the wife though.

I’ve never been able to wrap my head around it. I think even if you just say head, it’s, you still have to interpret that and figure out what that means. It doesn’t, you know, the meaning isn’t self-evident, I think.

But anyway, so some bit of controversy there. Kephale means head. Okay.

Hadas. Hadas. Hadas means a road or a way or a journey.

And, you know, metaphorically, your conduct or your way, you know. We have got here a text which we looked at the other week. I better go right to the top.

Okay. This is from the Didache. See up here.

Didache. Or Vidachi. Of Ton.

See Ton, which means of the, plural. Dodeca. Dodeca.

We just talked about that. Apostolone. So this is the, Didache means teaching.

Teaching of the 12 Apostles. Ton Dodeca Apostolone. Okay.

And it says here, the Didache Curio, the teaching of the Lord. Dia Ton Dodeca Apostolone. Dia means through.

The teaching of the Lord through the Dodeca Apostolone, through the 12 Apostles. Tois say Gentiles. I find that to be such a bizarre translation.

In the Gospels, it says, the Jews who are talking say, like about this Roman, this man is a great friend of our nation, our ethnos. Well, and then Jesus, this is teaching to the ethno, the ethnocene, as you can see here. So the plural.

Okay. And what does it say? What is the first line, the first clause right here? Hadoi. Well, that is the plural of hados.

And hados means way or road or journey or conduct. So Hadoi, plural, duo, asyn. Asyn is the plural.

And because there’s a consonant afterwards, there’s no N or new at the end. So it just is asyn. So Hadoi, duo, asyn.

Anybody want to take a stab at that? Hadoi. I don’t know. I’ve read it in English, so I don’t know.

That’s okay. I’m trying to remember. Ways.

This is the way or. What’s duo? Two. Two.

Two. Two ways asyn. Oh, yeah.

This is the two ways, yeah. Two ways there are. Mia.

Two ways there are. One. All right.

That’s a feminine for one. One tastes zoes. Life.

Yeah. Of life. One of life.

One of life. Kai. Mia.

Two. And one of death. And one of death.

Yep. And then it says diaphora. That means the difference, right? You know, sometimes when people are talking about doctrine, they’re like, well, there’s a category of doctrine called adiaphora, as in it makes no difference.

It’s no big deal. So there’s stuff where it’s not for some people, it makes a huge difference. And then for others, like, who cares? So, but anyways, diaphora, difference, and says and.

But a difference, pole, a difference, great difference, metaxu means between, tone, duo, hadon, that’s the plural genitive. The great difference there is, there’s a great difference between the two ways. So.

And then it starts by talking about the, the of life, and says, indeed, therefore, the of life one is esten aute, aute, is this. The of life one is this, and then it talks about it. First, you love, tantean, God, tanpoyesante, said the one who made you, you may love God, the one who made you.

Second, your neighbor as saotan, as yourself. Okay. All right.

So that’s hadas. That is hadas. Let me see, go back here.

Okay, perfect. All right, hadas. And there’s another word which you’ll know, which is, you guys know this preposition, ek.

Ek means, remember, ek, you have to run out from something, because there’s a bug in it or something. Okay, ek means out from, and hadas. So, oops, hadas.

Now, ek plus hadas, what, what would that mean? So it’s like out, and this is like the way, you might call it like, the way out or out of the way. Yeah, the way out, the way out, like an exit, like an exit. Now, if you put them together, ek plus a rough breathing mark, remember that square of stops, there’s like dental letters, there’s labial letters, and then there’s these velar letters, like k, g, and k, the letter key.

If you add a rough breathing mark after them, what happens to them? Well, they aspirate. So instead you get eks, like that, oopsies, eks. And then, I think it’s like that.

So that is eks hadas, eks hadas, the way out. Now, have you ever read a book called eks hadas? Yeah. Yes.

Why is it called that? Because it is the way out. I don’t think that’s what it’s called in Hebrew. I can’t, I can never remember because the word, the names are so ridiculous in Hebrew.

The names are like, in the beginning, that’s Genesis. The next one is like, and these are the, these are the, what is it again? It’s something ridiculous. It’s, I think, I think Leviticus is, and he said, or something.

It’s like the name of the book. It’s like, anyways, it’s just hilarious. And numbers is called, like, in the wilderness, in the wilderness, which seems like a much better name to me because there’s very little of it as numbers.

But anyways, all right, eks hadas, the way out. Okay, good. Now, this is our word that we’re going to look at, has, he, or ha.

Notice rough breathing mark and an accent. You already seen like ha with just a rough breathing mark, and that is the article. But ha with a rough breathing mark and an accent, that is a relative pronoun, which means who or what or which.

So it’s relative. So think about what that means, relative pronoun. A pronoun is something that, like, points at something else, right? You know, if I say he, she, or it, otas, I’m talking about him or her or it.

Now, if I say, if I’m talking about something relative, well, then it depends on the context. So I’m saying who or whom or what or which. So I can say, well, instead of saying he went to the store, you’re like, who? I’m like, the person who went to the store.

So then I’m just, who becomes my subject nodal clause, who went to the store? And I can even leave it open as a question, right? In English, who went to the store? Different word in Greek, but anyways, who, whom, which. So it’s a relative pronoun. It’s a pronoun that points at something relative to the context.

Okay. Ha-te. You might notice this means when.

Notice it’s a kind of a combination of te, which means and, if you see down here, te means and or so, and ha. So it’s kind of interesting. It means when.

And it’s kind of funny because it’s sort of like and what or and which is kind of, if you put those two together, te is and and ha is a relative one. And if you think about the word when, that’s kind of a, in English, it’s kind of like a relative pronoun too, right? It’s just, it’s talking about a time, a certain time, a relative time, when, you know, whenever you get to it, when you get to it, could you do something? So it’s just a relative time. So ha-te, it looks kind of like a relative pronoun.

It kind of sits in between these things. So I would memorize those together. Okay.

Hutos. Hutos. Notice the hos ending, which means as or so, right? Or as or like.

This is an important word as well. It means thus or so, or in this manner. Now, this word comes up in John 3.16, which says, Hutos gar agape san hatha as.

Thus, for thus loved God. God is the subject. Hotha as.

Actually, I should just show you. Hold on. Let’s pull this up.

Nope. See, wrong letters. I’m so happy you’re doing this.

This is one of my favorite translations of John 3.16, but I didn’t learn about until later. So this is great. Perfect.

See, here we go. Here’s the first letters or first words. Now you all know this verse, right? It’s for, gar.

And here’s our subject. God. Hotha as.

Agape san. You can kind of see agape in there. Loved.

Sort of a past tense. It’s aorist. For God loved tan cosmon.

Now, what’s the missing word? God loved the cosmon, the world. But what’s this? You know what the verse is supposed to say, right? For God so loved the world. God so loved the world.

Well, what does so mean? To most of us, it means so much. God loved the world so much that he gave his son. Yes.

Which is like, without a doubt, that’s true. This verse, Hutos. Hutos means, what did we just learn? It means thus, so, or in this manner.

So what is it saying? It’s saying God loved the world in a particular way. This is the manner in which God loved the world. How did God love the world? He gave his only begotten son so that whoever believes in him would not perish.

Well, you can just look at it here. He loved the world so that, hosta, so that, what? Tan quion, the son. Tan mano gene, geneo means beget.

Mano gene means only beget. Remember, beget, begetting is what a father does. Giving birth is what a mother does when a child comes into the world.

The father begets the child, the mother gives birth to the child. So mano gene means only begotten. He gave, edoken, he gave.

He gave the son, the only begotten one, his only begotten son. And what is it if you have the son, the only begotten, only begotten,

WRITE MY PAPER