Religion Question

1. Prep for Biblical Messages

(350 word summary of transcript) (Summary the transcript below) (No Plagiarism) (No Use of artificial Intelligence)

Let me make sure. Yep, it’s recording. So I’ve been doing this in a couple of classes.

I don’t know if I’ve done it yet with you yet, but my ship’s bell, my authentic ship’s bell is here from Naval Air Station Agonya, which no longer exists, but that’s another story. And I’m just going to ring it a couple of times like we do on the ship to announce things and so forth. So we’ll ring the bell and here we go.

Hey, I’m going to add a little bonus thing. This is a Dr. Jumper preference, okay? It’s not a rule, but it’s a Dr. Jumper preference because it relates to the start of the class, which I just did with the bell. And I noticed that in a lot of churches, including the one I attend, they start out a worship service of Almighty God by saying, good morning.

And then everyone is supposed to say, good morning. And I think that is the most phrasingly innocuous and bad way to start a worship service. Why? I will tell you.

For one thing, I know a lot of non-denominational churches, which most of us are from, although I am denominational, but I’ve been in the non-denominational space as a chaplain for 24 years plus 12 years here at Regent. So I think, and I’ve been part of a non-denominational church myself along the way. I get to a side pretty well.

And a lot of non-liturgical churches really don’t believe in having responsive readings, okay? But somehow or other, they’ve ended up with this responsive reading that it’s not a reading, but if whoever’s starting the service says, good morning, and everyone is supposed to say, good morning back. And if they don’t, some of the pastors actually say, that wasn’t any kind of response. Let’s try again.

Good morning. Now, if I’m there, I have a voice that carries. You may not be able to catch it fully online here, but it is a voice that carries.

And I say, good morning. I actually got one guy to stop doing it after he got tired of hearing my voice in return. Why shouldn’t we do that? Well, it’s just an inane everyday thing.

We are worshiping almighty God, folks. What if we, what I started to do when I was a pastor for seven years in Chicagoland, I just, the very first words out of my mouth were from the book of Psalms. I always started with the book of Psalms on a Sunday worship.

And that is substantive. It’s real. It is human.

And it takes us up to a place of worship. What if we started that way? Another traditional way is to say the Lord be with you and the people respond and also with you. That is a deeply historic Christian opening to worship.

And it’s a beautiful thing because I am saying as the leader of worship, the Lord be with you. That’s a blessing folks. And then the people say back and also with you.

And there the circle is complete and we are in the presence of almighty God. But I just can’t imagine the people that say, I can’t hear you. Let’s try that again.

You know how they just opened the worship service besides using it in everyday greeting. They also started the service by criticizing their own congregation. Is that the way to start worship? By criticizing your people and saying you didn’t answer well enough? Okay.

I’ve said my spiel. That’s the Dr. Jeffers spiel for the day. Maybe I’ll share another one along the way.

Tonight I want to offer something on imagination and preaching. And we have the Wiersbe book that we’re looking at chapter 17 through 21 this week. And we’re trying to think how do we do imagination and preaching.

Before I get onto that, just let me apologize for my late grading. Frankly, I didn’t realize this class has two assignments every week. And I have fallen behind thoroughly.

For one thing, I have three classes this semester, which is more than I’ve ever had in years. And then with your class needing two things per week, you’re going crazy and I’m going crazy. It’s like a fourth class for me.

So please forgive me. Now, I’m almost done grading your initial introduction and conclusion papers. I just have, I think, about five to go.

So if you’re one of those five, my apology. But since you’ve had to write the rest of the sermon since then, any things that I pointed out to you in this paper, I’m not going hold against you in the subsequent papers. Okay.

And that’s only fair. So, and we’re really not in it for the grade we’re in to learn, right, right, right. So for some, it is a true learning experience.

So I’m whacking away at it as to the point of exhaustion as best I can every night every day. So that’s where I am. And thank you for your consideration.

What else? I really love the work you’re doing. It’s just impressive in so many ways. You’re pouring yourself into it.

You’re getting down to the basics of scripture. My things that I call attention to are more along the lines of preaching effectively, rather than getting the meaning from the scripture. Okay.

You all are diving in and getting the meaning from the scripture. And what we need to do in biblical messages is just winnow it down to a digestible portion for the people and to do it in a way that challenges them, that’s attractive to them. We’re not there.

I know a lot of people say, I just don’t get fed at that church. It’s like we’re a bunch of people that have come to a buffet restaurant or something. Their whole purpose as sheep is to get fed.

And we are with shepherds. We are charged by the Bible to feed the sheep, but so much more. And we cannot just cater to cultural and personal expectations.

We’ve got to give the word to them. And a lot of you caught that very strongly in the passage we’re working on in this class, the first Timothy passage. So I really appreciate your biblical work.

And most of my comments are along the lines of trying to package that and get it out to the people in a way that challenges them and encourages them and all the things we want to do with preaching. Johnny, what are you thinking? Can you hear me? I’m trying to get this microphone to work. Okay.

So I did have a question based on one of the comments that was on, I believe it may have been my manuscript, maybe. I used a lot of together language, like us and we, and things of that nature. And you mentioned something to the nature of me speaking directly to the audience using the words like you.

And I just really wanted you to kind of expound a little bit on your take on that, because the way that I was brought up, which is not, there’s nothing wrong with me learning something new because I have more tools in my tool bag and I like to use it. But I was assuming that it’s good when you’re engaging with the audience to include yourself in it so they can feel like you are a part of, and you’re not talking directly to them, but you’re walking the walk with them. Thank you, Johnny.

That’s another Dr. Jumper pet peeve that I have. And a lot of you have noticed that in my comments. You’re not the only one, Johnny.

I don’t know where that’s been picked up, but I see that scripture usually is much more direct. Jesus was much more direct. Now, he didn’t have to preach to himself.

We know this. Obviously he didn’t have to preach to himself, but Jesus was very direct and he took people to the woodshed on occasion. As we know, he criticized people.

He encouraged them. He did all kinds of things with people when he talked to them. I think that when we say we too much, that that can make people think it’s for them out there.

I want us to be talking directly and I want to see some you language. Now, to your point, Johnny, about that I want to be alongside them, and that’s a great point, and I seek to do that. And you can scatter like good seasoning and throughout your sermon, you can scatter some references and say, does that ever happen to you? I know it happens to me.

Do you ever have difficulty being a disciple? I know I sure do. See, it’s you and I instead of we. And we to me is just too generic.

It’s sort of floating out there and it becomes just information. And instead of exhortation, that’s the way I see it. And I want to see some we language.

I think it’s okay, but I think we need to stir it up and mix it up. And so my father, who was wonderful, famous preacher, he would do that. He would say, now, do you ever feel that way? Do you ever want to do that? And will you do this, especially in the close, especially in the close? Say, what will you do with this? Will you decide to follow Jesus in this discipleship life or will you do something else? I love to bring it to a closing climax.

What are you going to do with this? Make it personal so that they can build up a personal response. Yeah, we say we want to make sure we know that we’re preaching to ourselves, like you say, Johnny, because we do. We have to preach to ourselves because we are needed to.

The priests in the Old Testament, when they went into the temple or the tabernacle before that to make the sacrifice, they had to offer blood for their own sins as well as the people of Israel. And we need to do that too. We need to let them know we’re not just coming down on them.

And you have to be careful not to condemn them. And that’s easy to do if you use too much you language. But if you make it clear that you’re one of the ones receiving this too, then I think that works better.

So that’s my little pet peeve that let’s make it, give it more traction on the personal level instead of the corporate we level. Any thoughts that come back from that? Give me a moment if anyone wants to say something. Yeah, Timothy says it builds community and brings the audience in.

Yeah, real life examples. Yeah, go ahead, Eric. Well, just I thought when you mentioned the you language and kind of how the we can be too generic and not as direct, it reminded me of in some of the gospel passages.

Sorry, that was my phone. Sorry. Oh, but like in the gospel when Jesus is to the Pharisees and his tone changes, if he’s speaking to them or if he’s speaking to the people of Nazareth, who so or if he’s speaking to the disciples.

And so there is a I don’t want to say a change in the tone, but his preaching style is tailored to whoever he’s speaking to. If he’s speaking to the Pharisees, he is much more critical and direct because that’s what they need to hear. If he’s speaking to the Samaritan woman at the well, it’s kind of a different conversation than he might have with the disciples or with the Pharisees.

So it just made me think of what you mentioned. Well, and like it’s interesting because he was often critical. In fact, I like to talk about how Jesus, though there are some pacifists in Christianity and a fair number of pacifists, and I think they’re wrong about that.

That’s my view. I wrote my dissertation. My Ph.D. dissertation was on justice after war and I served in the military for 24 years.

But I. And they say, well, Jesus was a man of peace and so forth, which is true. But actually, there are I believe there are six centurions in the New Testament and basically all of them get positive press in the New Testament, which is sort of interesting because Jesus never held back criticism of his own disciples. The Pharisees got a lot.

But I think Jesus was more critical of his own disciples than he was of the Gentile centurions. And you’re right. He and even the woman at the well, he worked in a very subtle criticism.

Can anyone tell me what that was? Actually, two criticisms I’m going to name. Go ahead, Eric. I don’t know about the second one, but I isn’t the first one when he said, go call your husband.

And she said, yeah, that was very slight. That was very sly, wasn’t it? Go call your husband. And the other one, she said, you notice as soon as he said that it brought it to the personal level, she wanted to avoid it.

That tells you the message is getting through. She tried to run from it. She said, oh, let’s talk about a religious issue.

That’s a good way to avoid having to deal with it myself. Our fathers worshipped on this mountain. Do you think we should worship on that mountain or in Jerusalem? And his correction or his criticism of her, her critique, is the mountain doesn’t matter so much.

God is looking for those in spirit and truth who come to him. And so that’s the second implied criticism that Jesus gave. So you notice, both of those were very pointed personal application.

So you’re all wrong about trying to make this a religion thing. Are you having a spirit that seeks God is basically what he said. And of course, you know, go get your husband.

That’s about as personal as it gets. And then he says, you’ve had five husband and the one you’re with now, if you think living together is an issue now, well, it always has been. Okay.

There’s nothing new under the sun. He says, the one you’re with now, number six is not your husband. Okay.

He knows about living together. Someone else had a hand up. Go ahead.

If you want to say something, we’ll get you back here. Okay. Okay, I think that’s it for that.

And I would like to. Yeah, Brian says, I’ve used we for the show inclusion. And oh, yeah, but I always include myself and try and be balanced.

I used to not like the word balanced because it seemed like it was a place of stasis. And I like a place of action. But someone pointed out to me along the way, that to be balanced, like on a bicycle or a horse, that’s a very dynamic thing.

Balance is not static. Balance takes a lot of effort. And so to say things in your sermon that are balanced, it takes a lot of care, doesn’t it? So not too much you on them, not too much we, be sure to include me.

And because I am preaching to myself, I always try for the sermon to preach to me too. Because I have the need like them to be faithful to what I’m preaching. So I would say a mix.

Yeah, thanks, Brian. Who else? Yeah, to be direct. Stand before the people who need there to meet their needs and address their needs through the word.

And Jesus words were so personal that the scribes and Pharisees got upset a number of times. You’re right about that. And he said, you hypocrites.

I think I’ve told you about my sermon in praise of hypocrites. I had I threatened to preach that sermon for years and finally did. And I had a lot of fun with it.

So what else? Personal pronouns are crucial, says Obed. Yes. Yeah.

Yeah. Good word. Good word.

Yeah. Johnny says balance is not static. That’ll preach.

Balance takes effort. So well, for our scripture tonight, I would like to read. You notice that the title tonight is Imagination in Preaching.

And I think this passage. Is from a prophet. Now, the prophets were brilliant at using imagination to picture something or to illustrate something with their behavior.

Was it Jeremiah had to lie on his side for half a year and then on the other side for half a year and he had to go through this pantomime play where he carried like everything that would be needed if he were being exiled. He had it on a stick and basically a handkerchief at the end. He was Jeremiah basically became a hobo.

Or was that Ezekiel? Anyway, I get mixed up sometimes. So the prophets are brilliant at that. Now, the classic work on this is by Walter Brueggemann.

Now, I do not endorse all of Walter Brueggemann’s theology. I just make clear that in terms of his view of the Bible. But his book was called The Prophetic Imagination, and it’s known as something of a of a landmark book.

And so you might want to look at that sometime, take it with a grain of salt. But I think his basic idea has some merit to it. The prophetic imagination.

I think the prophets, in a way, had more imaginative writing than a lot of other scriptures. So that’s sort of where we’re coming from. And in the Wiersbe book that we’ve been looking at this week is all about how do I imagine this and Wiersbe gives some steps on imagination.

But this is Ezekiel chapter 17. And I’m going to read the whole chapter. I’ll make comments as I go.

The word of the Lord came to me. So this is very clear that God is speaking. Son of man, propound a riddle and speak a parable to the house of Israel.

So this is two different things. It’s a riddle and a parable. It’s got a twofer going here.

Say, thus says the Lord God. A great eagle with. So he gave a great introduction there.

By the way, remember Wiersbe said your introduction should be as brief as possible. You’ve got to grab them in the introduction and go with it. A great eagle with great wings and long pinions, rich in plumage of many colors, came to Lebanon and took the top of the cedar.

Now we have a couple of eagles in my neighborhood right now. Our condo is right up near the Elizabeth River. And here in Virginia, we’ve been working very hard to bring the eagles back, and it’s been successful.

So we have a couple of eagles nesting in a tree near our house, and it’s a glorious thing to see them. Took the top of the cedar. He broke off.

By the way, one of you, never mind. I’m trying to remember what class it was. One of you, it was, sent a picture to me.

You were out with your daughter and you caught an eagle on top of a, I think an electrical pole, and sent me the picture. That was wonderful. I love that.

He broke off the topmost of its young twigs and carried it to a land of trade and set it in a city of merchants. So we’re in the area of trade, of finance, of business. This is a business parable so far.

Then he took of the seed of the land and planted it in fertile soil. He placed it beside abundant waters, all the things you need. He set it like a willow twig and it sprouted and became a low spreading vine and its branches turned toward him and its roots remained where it stood.

So it became a vine and produced branches and put out those. Now you remember one of the Psalms talks about this vine and how it spread all through the land. The vine is basically Israel.

And then later God allowed that vine to be overcome because of the sins of Israel. Verse seven. And there was another great eagle with great wings and much plumage.

And behold, this vine bent its roots toward him and shot forth its branches toward him from the bed where it was planted that he might water it. It had been planted on good soil by abundant waters that it might produce branches and bear fruit and become a noble vine. Wow.

Isn’t that a great picture? Wouldn’t you and I like to be a noble vine? Thus says the Lord. Will it thrive? Will he, that’s this, will he, the God, will he not pull up its roots and cut off its fruit so that it withers? Why is that? Now, I want you to notice that Ezekiel is expecting, God himself, who gave this word to Ezekiel is expecting the people to work a little bit to get this. I want to suggest that you challenge your people a little bit when you prepare a sermon or a message.

Make them work a little to get something with it because they can do it and it will stretch them and it helps them get it personally. So the second eagle has come on the scene. Is this a good eagle or a bad eagle? You sort of wonder.

I think it’s a bad eagle. And it says the vine turned toward the eagle, even though verse eight, the vine had been planted on good soil by abundant waters, but it’s trying to get its waters from a different place. Remember one of the prophets talked about you put your water in broken cisterns.

You kept, you keep leaking because you put it in your water to sustain you in the wrong place. Will this eagle, it says, will he not, will God not pull up its roots and cut off its fruit so that it withers because it turned the wrong direction? So that all of its fresh sprouting leaves wither. It will not take a strong arm or many people to pull it from its roots.

Behold, it is planted. Will it thrive? Will it not utterly wither when the East wind strikes it, wither away on the bed where it sprouted? Big question. He says, if you don’t stay rooted in the place God put you, it’s not even going to make many people and make you topple.

You may go out to a party and be tempted by friends. It might just take one or two people to make you think you should do that thing or have that drink or whatever it is they want you to do, or that toke or whatever they want you to do. Or cheat on billing when you’re in a company and the manager says, well, this is how we do it.

We just add a little percentage to the price to get something for ourselves. All kinds of pressure to do things someone else’s way. And basically, God says, when you lose your roots here, see, I’m giving you a sermon direction with this.

When you lose your roots, it doesn’t take much to pull you up because you’re rootless. Verse 11, then the word of the Lord came to me. Now, verse 11 is, do you all know in English Bible translation that when it says L-O-R-D in all caps, that means the Lord of hosts, almighty or Yahweh, if you will, in Hebrew.

Whereas at the start of this verse nine, it says, thus says the Lord God. In other words, this is the Lord that has cognizance over you here in Israel. It’s more a personal term, the Lord God in verse nine, because it’s not the all caps Lord.

That’s how English translators handle that word. And it’s pretty much the same in different translations, NIV, ESV, NKJV, and so forth. So verse 11 says, ah, we’re going to get a little higher lesson from a higher level here.

The Lord came to me. Say now to the rebellious house, do you not know what these things mean? Tell them, behold, the king of Babylon came to Jerusalem and took her king and her princes and brought them to him to Babylon. And he took one of the royal offspring and made a covenant with him, putting him under oath, the chief men of the land he had taken away.

Now, one of the men that had been taken away was Ezekiel himself, that the kingdom might be humble and not lift itself up and keep his covenant that it might stand. So.

2. New Testament I- Week 14

(350-word summary of transcript) (Summary the transcript below) (No Plagiarism) (No Use of artificial Intelligence)

Completely. There we go. Now we’re recording.

All right. Sorry for anyone watching the recording. We are going over the future tense form and all we’re looking at is a few examples right at the very beginning.

So luo kai lu so is I lose and I will lose. And then we’ve got a kuo kai akuso, I hear and I will hear. And poio kai poeso, I do and will do.

Play ro kai play ro so. Anybody know play ro? I fulfill. I film.

Yeah. I fulfill and I will and I will fulfill. Exactly.

And then kalo kai kaleso, I call and I will call and I will call. Exactly. Yep.

I call and I will call. So that’s the future tense form. Now let’s just do the middle here.

So akusomai kai, sorry, akuomai kai akusomai. So I’m involved in hearing and I will be involved in hearing. Then poiumai kai poiesomai.

I’m involved in doing and I will be involved in doing. Exactly. And then pleirumai kai pleirosomai.

I will fulfill and I will be fulfilling. That would be active and passive and both future. This is I am involved in fulfilling like now and I will be involved in fulfilling in the future.

So, but very close. And then the last one here, kalumai kai kalesomai. So remember, we’re doing just middle voice.

I will be involved in hearing or no, I am. I lost it. Yeah, no, you’re close.

I am. I am calling and I will be calling. Yeah, that’s fine.

Yep, exactly. Yeah. Or involved in calling.

I mean, the involved in thing is probably confusing things more than it needs to, but the passive, this will be a bit easier. So we’ve got here luomai kai luthesomai. I am luced and I will be luced.

Now notice these look the same. You would only be able to tell from context. Like if it says I am luced by somebody, then you’re like, okay, that’s passive.

So, but if it says I, like luomai, and then it says how to, like myself, then you’re like, well, that’s probably like a middle voice. So that context will help you with that. But okay, so this is, I am luced and I will be luced.

This one here is, I am made, let’s say, and I will be made. Or created, or yeah. Plei ruomai kai pleirosomai.

So this would be, I am fulfilled, present, and I will be fulfilled, future. Both of them passive voice. Both of them are happening to the subject.

And then here, so what would this one be? Again, it’s passive. So I am what? I am called. It happens to the speaker, right? I am called and I will be called.

Yeah, perfect. Okay. Next one.

There we go. Okay. So a little bit of theory behind that.

So, or grammar. It is best, as it says here, not to just refer to it as the future. So we’d say future tense form, for instance.

Because in certain contexts, or like in a lot of the time, it will be talking about something in the future. But just remember, it’s future from the perspective of the time when it’s said. So just because it’s a future tense form doesn’t mean it’s in our future.

Some people, that might sound silly to point out, like obviously. But actually, it’s not obvious for everybody. So some people think, hey, this is the future, so this is in the future.

Well, it was in the future, at the very least. And even then, it’s being construed that way. Remember how we talked about how you can talk about things as near or far as being in time, near or far, or in past or in the future, without necessarily being, you know, either.

It’s not a matter of always of honesty or dishonesty or something like that. It’s just the way you’re choosing to construe it for whatever purposes you have. Language is quite complicated, and our purposes for talking tend to be very diverse.

And so sometimes you might be talking about something in the future tense form, and it might not actually be in the future. So anyways, so you don’t want to think about it as simply about, you know, future time. So Mounce would say it’s just simply the future.

But rather, the idea here is you construe a sense of expectation. And so you can say something will be or something, you know, shall be, and that’s perfectly appropriate. So the semantic or meaning feature of the future tense forms expectation.

And one of the reasons that’s helpful just to clarify, even if, you know, you don’t have to necessarily, you might most of the time translate as a future time. But this is often used for something like commands. For instance, in the Ten Commandments, it says, you shall love the Lord your God.

Now, realistically, it’s kind of saying, like, that is going to happen. You know, it shall rain tomorrow. Right? It’s like, it will rain tomorrow.

And you can say, you will clean your room today. And that’s, you’re describing something in the future, but you’re just saying, this is an expectation that I have. Now, it might actually not happen.

You might be like, you will clean your room today. But for whatever reason, you have to go out of the house or something and go on in some errands, and the room doesn’t get cleaned. Well, were you lying? Well, no, but you were, you were construing a sense of expectation that it would happen.

So there’s nothing wrong with that. So anyways, yeah, I just want to clarify this, again, because it’s one of those things that gets so misunderstood, when people just say, well, future, future is future. I know what future means.

Well, the grammar is doing something. And it’s more important to recognize, well, what are the things you do in Greek grammar? And what is this doing in Greek grammar? And how can I understand it in that light? So, okay, let’s get rid of that. Come on.

I have to click on the presenter tools for some reason. Okay. Well, as we saw, for the future, the future form, it is formed by the stem.

So for instance, we have lu. Then what’s called a tense formative. And this in the active, it’s always a sigma.

As we saw in the middle, it’s also a sigma. In the passive, it is a theta eta sigma. And then there’s a connecting vowel.

So lu, s, o, men. And this part, the amen part, is just kind of typical. That’s just a typical ending.

So this would be we, amen, will, tense formative, loose, lu. But I just want to, again, clarify. This whole form together is what means we will lose.

It’s not that, oh, the sigma means will. Not like that. You can’t just take a sigma and put it on its own and it means will.

It’s the whole form all together. It’s positioned in the paradigm. That means we will lose.

That stem in that paradigmatic set of variant inflectional values. Okay. Oh, presenter tools.

I think I have to click on the presenter tools because of the zoom pen. It’s probably what’s going on. Okay.

So just by way of reminder, this is the square of stops that we looked at before. So labial stops or labial consonants are ones that you create by stopping the air with your lips. So p, p. And b, b has vocal cord involvement.

So it’s voiced. It’s a voiced consonant. Whereas p, you can whisper.

If you whisper b, the beta, then it will sound like a p. So the movement with your mouth is the same, just vocal cords. And then aspirating it is f. So you can hold an aspirated sound for a long time, as long as you’re there. And then if any of those, so if any of the labial letters have a sigma, then you get a p. So any of them.

If there’s a phi plus a sigma, that becomes psi. And so same thing with the velar letters, k, g, ch, where the sigma becomes x, a xi. And any dental letters, any of them plus a sigma, well, in this case, the sigma just drops off.

They don’t like that sound. They don’t like it. They don’t, well, they don’t like it.

They just don’t make it. So it just becomes a sigma. So I don’t know if you’d call that a lisp or what you would say.

I don’t think it’s a lisp. What’s the, I don’t know what you would call it. There’s probably some name for that.

But that’s just the pattern of Greek phonology. So keeping that in mind, you can see why, again, if in the future tense form, the sigma is added in after the stem, any stems that end with one of these letters are going to make this transition. So any stems that end with a velar letter are going to have a xi in them all of a sudden.

So this is why it’s helpful to remember this set of changes click the presenter tools. Okay, so here’s the full paradigm here. So again, this is very, this should be very familiar.

So in the present active, you have luo, lueis, luei, luomen, luete, luesi. And in the future, it’s just, you just add a sigma. Luso, luseis, lusei, lusomen, lusete, lususi.

And in the middle, the middle voice, it’s exactly the same thing, except it’s those middle endings. Omae aetai, ometha este ontai. So again, if you listen to that song, Zoom thinks I’m playing music because my son’s making sense.

If you listen to that learning Greek verb ending song, you will be able to remember these endings. Omae aetai, ometha este ontai. All right, this is the future form of ame.

So as you can see here, it’s really just those kind of middle passive endings. Omae aetai, ometha este ontai. They’re all pretty clear there.

And it’s just the form, an epsilon plus a sigma. So esomai, ese, estai, esometha, esesta, esontai. I will be, you will be, he, she, it will be, we will be, you will be, and they will be.

Okay, any questions so far? No? Okay. So for contract verbs, usually the contracting vowel, so the vowel that is at the end of the word, so like agapa and poie and pleira, usually that vowel is lengthened. So you can see here, agapeso, poieso, pleiroso, it’s a longer vowel before the sigma.

So that’s, yeah, pretty, pretty straightforward. Again, if you can recognize here, like the omega ending, which means I, like agapeso, I love, or sorry, I will love, poieso, I will do, and pleiroso, I will fulfill. Then it’s, again, very similar, just with a contracting vowel.

And here’s our new rows at the bottom of our kind of master indicative verb chart. So these are kind of your principal parts here, luo, luomai, luso. And then this one is a middle passive.

So it took a word that’s always middle passive for our future middle, because this is, it’s not even always middle passive, it’s just always middle. Perusomai. If you remember, peruomai means I go.

So perusomai means I will go. I will go. And use that form there because it’s always middle.

So it’s kind of, you know, it’s not passive, it’s just clearly middle. Okay. Again, this chart is just mostly to contrast sort of the different pieces that fit together for all the different verb forms we’re learning.

Mounce has it. It’s not my, not my favorite thing. Okay, let’s do a couple examples here.

So luse, luse. Anybody want to give that a shot? Maybe I should write down here. Oh.

He, she, it will lose. Yep, exactly. Well done.

He, she, it will lose. Luse. And then amen, bate, usin.

And then we was movable. And then the middle passive endings. Lomai, a. Remember the a is actually the ending sai, but because the sigma doesn’t like sitting between the vowels, it drops off and the vowels all smushed together and the iota at the end winds up subscripting under the ata, so it all kind of mushes together into one sound.

Lomai, a, etai, omatha, estai, oops, estai, ontai. Okay, so he, she, it will lose. And then blepses, so notice there’s a. You will see.

Yep, you will see, exactly. So you singular, the ace ending, and you see it’s not, it would be blepo or blepes, but because it’s blepses, there’s the sigma sound in there. So there’s the sigma tense formative.

So you singular will see. Good. And then here again, sunaksusin.

Do you remember what that comes from, anybody? Remember the derivative word is synagogue. A synagogue is where people have been brought together, gathered. So it would be, they are, they will, they are, so gathered, but will be gathered.

Yeah, that’s tricky, right? I had to walk backwards. Yeah, exactly, yeah. It happens to them.

Yep. So sunaksusin. So this is the usin ending, and it’s, the verb is sunago, like that.

So if we drop off this ending, we add usin. Oopsie as well. Usin like that.

Boy oh boy, many typos. Then we add the sigma tense formative in the middle, the gamma and sigma together become a ksi, because it’s all about the sounds that go together. So sunaksusin.

Okay, and here, what do we got? Pantas, pistususin, acelton. What’s pantas, anybody? Pass, pasa, pan, like pangia. Together? All, all, all.

Yes, pangia is all the land. Remember geis, or you’ve probably heard the word daya, similar derivative, means land. So geis means land.

Pangia means all the land. Um, okay, so pantas means all. And that’s, look at the ending there, nominative plural, and it’s third declension because pant ends with a consonant.

So pantas, pistususin. What’s pistu? They will be faithful. Well, is it middle? Right.

Yes. Well, what’s the, what’s the, yeah, it’s, so faithful is closer. What’s the verb? The verb is, pistu means I. Believe in? Believe, yep, I believe.

So here’s all, pistususin. They will all believe. Yep, they will all, or you can say all will believe.

All will believe. Yep, all will believe, ace auton. In him? In him, yep, all will believe in him.

Good, okay, good. Okay, any questions? Not a question, more so an observation that like, I don’t know, it’s just so interesting how that can be translated. Knowing how to translate it is just so interesting seeing it, I guess, being fleshed out.

So it’s just an observation, very, very interesting. Yeah, it’s kind of, it’s kind of enjoyable, right? When you’re like, you figure it out, you’re like, ah, I see it. And it’s kind of funny because if you read in English, you’re like, ah, you can kind of be desensitized to it.

But being able to translate it is very kind of, yeah, very gratifying. Absolutely. I have my weekly dumb question.

With it, Amy verbs, or Amy is already he, she, it will be, I will be all those things. Okay, but it seems like that’s also built into the verb. Yep.

Well, so it uses those middle passive endings, right? Right. Remember, there are verbs that only ever show up with middle passive endings. So that’s when you would apply.

Amy, you just translated the way like, as if it were like, it’s just just trying to make sense of it in a sense that like, okay, say it’s like, so my so my, which is I will be. Well, can that be middle? Like I will be involved in being like, well, just just be like, that’s just be is what it is, right? Again, it’s like sleep, you don’t say I sleep, I am slept. It’s like it doesn’t, it’s not something that can happen to you.

It’s just something you’re directly involved in. So there’s, we never say it in the passive in English, because it doesn’t make any sense. Okay.

Same way in Greek with Amy. That’s just how they say it. And it just so in the future tense form, it’s so my essay as a tie.

And then because it’s, that’s just how they say you don’t have to like add in extra words, like make it sound more middle. It’s like that’s, you notice in the future of Amy, there’s only one set of forms. And here’s the active ones.

And here’s the middle ones. And there’s just, it’s just the way that’s all you’ve got for Amy. Amy is one of those interesting verbs that is very common.

And it’s a very sort of you can one of the terms that you might use as a defective paradigm, like it doesn’t have all of its forms, because it’s just it just it’s been I mean, I don’t know what to say there, right? In the same way, like in English, we use the verb to be in order to form tenses. So if I’m like, if I want to not just tenses, but like, like, if I say I am running, I’m putting the word am in there. Right? And then if I all of a sudden add the future, it’s like I will be running.

And I use the infinitive form of to be so we use Amy, not Amy, we use like the verb for being in order to form like all of our verb tenses and voices and so on. But it’s just one of those very flexible and very sort of odd verbs in every single language you look at the verb for being saying something is something that’s like going to be sort of the most it’s like a it’s like a class unto itself. So in the same way here, we’ve got middlings and no passive forms or I don’t know.

Yeah, you’re like, don’t worry about it until I see it. That’s what that’s what I got. Right? That’s a great idea.

Yeah, I know. I know you’re thinking that really clears it up. Sure.

Yeah. Okay, thank you. Yeah, yeah, you might call it an exceptional verb.

But exceptions imply rules and rules imply something beyond the rules imply that there’s like legislation somewhere. Oh, there’s not there’s just sort of patterns of usage. So yeah.

But you can’t call it improbable either because it’s very common. So anyways, all right. All right.

Okay. Anybody else has a question, please just interrupt me. Okay, so we got here a few more examples to go through.

These are really simple front alternations. So how about? Well, let’s do number two first. Akua Kai Akuso.

Saw that earlier. I hear and I will hear. Yep, exactly.

I hear and I will hear. How about Akua Mai Kai Akuso Mai? I will hear and they are all they will all be hearing. Good try.

Akua Mai. All that changes with Akua. So look at if you look at this as kind of like a square of options here.

Okay, okay. There’s four different options here. So Akua that’s like I hear the future are all over here.

Right. So I will hear up top. We have what this is the active and this is the middle.

So I am hearing and yeah, I am hearing I’m involved in hearing. And then because I am hearing that’s very similar to Akua, right? It’s kind of hard to differentiate. So in the assignments and exams and stuff, you’ll you might see options that are more like I am involved in hearing or or even I hear myself or I hear for myself.

So it’s kind of show some more. Right. So it’s I am hearing and then I will be hearing.

I will be hearing. Yep. I will be hearing.

Okay, so and do I have four? No. So, okay, take a look at this other one here. No.

Well, I know that baby. Okay, so Pistou Ussine. Look at this Pistou Ussine.

So the stem here is Pistou. Because Pistou means I believe. Right.

So what do we believe? Well, Ussine. So they, they all. Yeah, they believe.

They believe. You say they believe or they’re believing and Pistou Ussine. So notice just one difference here.

So they believe and they, they will be believing. They will believe. They will believe.

Only one thing changed there, which is adding the future. Right. They are and they will be.

So how about this one? Zay-teh-teh. Do you guys remember Zay-teh-oh? That’s my life. Right.

Oh, not that one. That’s not always I live. Zay-teh-oh means I seek.

I seek. Yeah. Zay-teh-oh.

So Zay-teh-teh is what? It’s y’all. You will be seeking or y’all will seek. It’s just present.

Just present. You are, y’all are seeking. Y’all seek.

That’s just present. Y’all seek. And then look at this.

So Zay-teh-teh, Zay-teh-seh-teh. All that’s really changing here is the sigma tense formative. Now, the contract vowel is lengthened if there’s a sigma tense formative.

And you, plural, will seek. So you seek and you will seek. You seek and you will seek.

So I sense the need to take a look at this. Come on, get out of here. I have this problem where I have to move the, there we go.

That’s better. Okay. Let me kill that for a second and go here.

Okay. Ready? So notice what he said. The future has the sigma tense formative except for the future passive, which has theta, eta, sigma.

So again, you guys, think about this. 773 people have liked this and you could be one of them. And you know what? It’s only 17 years ago.

So this is, I don’t know. I think it’s nearly a classic. I think it was, like, honestly, I think this had just come out when I learned Greek.

It’s kind of crazy to think about. But this, I honestly, like, I’ll just say, if it’s not, like, on the tip of your tongue, where you’re, like, eta, that means you plural, or ace, oh, that’s you singular.

3. New Testament I- Week 15

(350-word summary of transcript) (Summary the transcript below) (No Plagiarism) (No Use of artificial Intelligence)

Okay, so we are… All right, so we’re looking at verbal roots. This is the chapter. This is kind of a… view this as an overview chapter, sort of an introduction to a bunch of different things you’re going to learn about verbs in days to come when you take Greek to, and you don’t have to memorize all the things in this, but this is really an opportunity to see some patterns, and hopefully one thing I’ve communicated… hopefully I’ve communicated well in this course, at least the fact that if you can see the right patterns, then it really unlocks a lot of things for you, because the underlying pattern, if you learn that, then all of the various details and idiosyncrasies of how those patterns actually show up in the text can all kind of be unified in your mind.

You’re like, yes, I see case endings here. I can see the stem or the root of a word and understand at least what it’s talking about, or what the idea is, even if I don’t recognize the exact form, and that kind of thing. So verbal roots.

Let’s do our vocabulary first here. So first we got… wait, did I… I did record, right? Yes, okay, just checking. Iroh, Iroh, and the aorist is Aira.

Iroh and Aira. So Iroh means a raise or take up. If you… one way you can remember this is that these three letters, alpha, iota, rho, kind of look like air, or they kind of sound like that, and the air is up high.

So if you Iroh, then you’re raising something up towards the air. Yeah, hopefully that’s helpful. Sometimes when they don’t make sense, it’s more helpful than if they do.

Okay, apocataino. Apocataino means I kill. Apectaina means I killed.

So that would be the aorist, which you’ll learn later. Something to notice, by the way, in both of these examples, there’s some vowel changing going on, but what’s happening in each case is an epsilon is being added on in the aorist. So there’s an epsilon, and then it all kind of smooshes together.

And same thing here, except that there’s a preposition on the front of this verb, and so the epsilon goes after at the end of the preposition. So, okay, apostello means I send. That one’s probably not too hard to remember, and the aorist forms apostello.

Again, the epsilon goes after the preposition. And then we got baptizo, or a baptiza, or a baptiza, pardon me. So baptizo, and notice the epsilon goes just on the front because there’s no preposition, means, and this is, now you can see, you can see very clearly that to gloss it as I baptize is really not a very helpful thing, because it’s sort of like, I mean, it’s the equivalent of this up here where I say air.

It’s like, well, the letters might sound kind of like that, but that’s not a translation. In the same way, baptize is just a transliterated Greek word, and that is why people to this day debate endlessly about the mode of baptism. What does it really mean? And some people say it means to dip or immerse, and other people are like, well, it’s to sprinkle, and I prefer to say, I prefer to think that it means something like wash, but, which actually, if you think about it, covers all of the above.

But anyways, dip, it is something you would do with cloth, dipping it to dye it into something, so there’s some good precedent for that. Okay, ginosko, ginosko means I know, and then ignon means I knew. So I know or come to know or realize or learn, I mean, it’s basically acquiring knowledge, the point at which you get some knowledge, or the process by which you get some knowledge, not by which, in which.

So ginosko, you know, you’ve probably heard about, you know, this word Gnostic, the Gnostics had secret knowledge. So, and in English, all of our words for knowledge and know, and so on, have a velar, a letter on the front of them, like a velar consonant, like, remember, remember that square of stops, k, g, and h, well, we, you know, ginosko, well, we have a sound on the front, which is very similar, but so know, in English, ginosko, I know. So, and then as well, notice here, gno is the stem here, and gino, or ginosk, pardon me, is the stem in the present.

Two different stems, that’s something we’re going to talk about momentarily, is stem changes. But the nice thing is you can see kind of these similar constants like gamma, nu, and omega as a vowel, they’re here as well. But there’s some extra ones in the one for the present.

But anyways, that’s called a stem change. So we’re going to look at that in a moment. Glossa means tongue or language, like a glossary.

And in fact, we, the irony is these words here, tongue and language are glosses for the word glossa. Gloss is kind of like the simplest one word or, you know, few word equivalents in another language, the gloss word. Egero, pardon me, egero.

Egero means I raise up. And I would memorize this one next to this one over here. But the critical thing is egero.

Well, actually, it’s not, it’s not even that critical, but iro you would never use for like, I wake up, or like I rise from the dead or something. But egero, that’s where used for like, rising, rising again, rising up, and so on. So iro is more like something going up, going up.

Or if you take something up and you make it go up. But anyways, you know, just if you just remember them both as I raise or raise up, you’ll be in good shape. But iro can also mean take away.

So like, remove, I remove something, I take it up, I remove it. Okay. Ekbalo.

Ekbalo means, now you remember balo? Balo means throw. Ekbalo, look at this, I throw out. Ek, out from.

I throw out. So I cast away, cast out, send out. Ekbalo.

If you said acebalo, you’d be throwing something in. If you said, what, parabalo, you’d be throwing something alongside, casting it alongside. What else? Yeah, I think you get the picture.

It’s one of those words that takes prepositions. And again, notice here, the epsilon goes after the preposition in the aorist. Okay.

Eke. Eke means there or in that place. Eke, there.

And I mean, you can kind of, so there in that place, do you see this is very similar to a word we learned, which was ekenas, which is a, which means that, like that one, far demonstrative. So hutas, haute, tuta means this, ekenas means that, because it’s there in that place, eke. And krino, krino means, I judge, like I’m a critic, like I’m a critic of something, I judge or decide or prefer.

It’s not, and it’s not, there’s no, what’s the word, connotation, like, it’s not a negative connotation, like I judge, it’s just, let’s make a decision. So I discern, I decide, judge, criticize, critic as in like a, like a literary critic, which, which is negative. No, I’m just joking.

I love literary criticism. So I can say that. Okay, laos, I say laos, is it laos, laos, however you want to pronounce it.

I don’t put a lot of stock in pronunciation. There’s a country called Laos, the country of Laos has people in it. That’s how I remembered it.

And it means people, people or crowd. Is that, is that where we get the term laity? Yeah, in fact. Oh, hold on.

I’m lagging out. Oh, there we go. I’m back.

But yes, laity. Okay, there we go. Yeah, laity.

Perfect. Exactly. The people, the clergy and the laity.

Although I believe, I could be wrong. I was under the impression laity comes from a Latin root, but there’s a lot of overlap between Latin and Greek. So in fact, there’s an entire, well, Greco Roman history is one thing.

So Greco and Roman, Greek and Latin. Okay, meno, meno, emena. This is a verb meaning I remain.

And remember the Mennonites. What about the Mennonites? I don’t remember my mnemonic. It was something like they remained in their own communities.

And that is where they lived. I don’t remember. I can’t remember.

You think of something. If you associate meno, meno, I remain, I live. And actually abide is another good one.

John 15, you know, I am the true vine. My father’s a vine dresser. You have to abide in the vine.

So abide, remain, live. Horao, Horao, I see or notice or experience. Now, this is like, what, like an oracle kind of, you know, like something you see.

Horao, I see, behold, or experience. And the aorist is a different stem entirely. Notice adon.

And we’ve seen that before. It means I saw, I saw, adon. Apen means I said, adon means I saw.

And you can kind of see in here the, the circumflex and the id. So you notice we’ve learned the imperative form, edu, which means see, notice, behold. And then so that the imperative form and the aorist both use the same stem.

So adon means like I saw. Edu means look, see. And then the present tense uses a totally different stem, Horao.

So don’t let that bother you. Again, we’ll discuss in a moment. Sophia.

I mean, if it feels, it feels wrong with the Greeks to do that. Well, English does it too. So you got to cut them some slack.

Okay. Sophia means wisdom. Sophia means wisdom.

The Hagia Sophia in Istanbul is the church of holy wisdom. Hagia, Hagios, Hagia, because Sophia is what gender? Hagia Sophia. Feminine.

Yep. So Hagia, it’s not Hagios, because that would be masculine. It’s Hagia Sophia, which means the church of holy wisdom.

Okay. Stoma means mouth. Now you notice that looks kind of like the word stomach.

And that’s because it’s talking about your mouth and throat and stomach, like that whole section of your digestive tract. That’s just, they just have one word for that. You know, it’s, I mean, when we say digestive tract, we’re talking about the entire length, right? So it’s like, that’s one word to cover a whole bunch of things that in some other language, they might not have one word for all that.

So stoma in Greek is, is your mouth. It’s where food goes in, basically. So it goes into your stomach.

Okay. Sozo, sozo. Some people pronounce this sozo.

Like, they’ll be like d with a d sound in there. I’ve never, it’s never caught on with me. But sozo means I save.

And it kind of looks like the word save. I don’t know. I suppose looking at it, it doesn’t look like save at all.

But it starts with a s sound. Sozo, sozo, I save. Esosa means I saved.

Okay. That’s our vocabulary. Any questions? There’s a few more words for this class.

So sorry about that. It’s a bunch of verbs, because we’re going to talk about verbal roots now. So there’s four, four patterns we’re going to talk about for verbal roots.

Now remember, the root is not the same as the stem. And this is finally where we’re going to see why that is or how that works. And again, you don’t have to, you know, this doesn’t have to be the lesson that lies closest to your heart, you know, like, ah, verbal roots.

That’s really the one thing I remember and understood and love. What you do want, though, is to be familiar with it and just see, ah, okay, I’ve seen that, I understand, like a stem is not a root. So the way you can think about it is the root, from the root is derived, say, the present stem, and maybe a aorist stem.

You could have both of them. We just saw that, right? Horao. Or actually, sorry, that’s a bad example.

Ah, balo, right? Balo. And then, um, the aorist, we have ebalon. Now, notice this.

There’s something funny going on here. Let me just change colors for a second. In the aorist, it’s beta, alpha, lambda.

In the present, it’s beta, alpha, lambda, lambda. Two lambdas. What? What’s going on? Well, it’s two different stems, but they’re coming from the same root.

The root would be bal, like that. And in the present stem, the consonant gets doubled. There’s a few words we’ve seen that actually follow that pattern in the vocabulary already, but all this is to say, again, you don’t have to remember, like we haven’t even learned aorists yet.

That’s okay. But you just want to know that the root, from the root is derived, the stems. What the root gives us is sort of the semantics of whatever maxim or lemma it is, whatever word it is in the dictionary.

If it’s like the word agap, the root agap, pardon me, well, then you have stems, right? And the verbal stem, the present verbal stem is agapa. And that’s why it’s agapao, you know, the vocabulary form for the verb to say, I love. Because, but the noun is agapex, right? Agape.

So the noun has the same root, but the stems look different. So anyways, with verbs, stem variation is very important. So the root is the basic form of the verb.

The stem is the basic form of a verb in a certain tense. So you notice when I differentiate these, it’s present versus aorist. Those are tense forms.

So this is the present stem and the aorist stem. They both share the same root. And the root does not, is not associated with any tense.

Okay. Any, okay, making sense a little bit so far? Okay. So there’s four key patterns we’re going to look at here.

Don’t memorize them, just be aware of them. So in pattern number one, the stem is not altered in the formation of the present stem. Meaning when you go from root down to present, nothing changes.

Now with baolo here, if this is the stem, bao, with one lambda, does the root change when you form the present stem? It does. The consonant at the end is doubled, baolo, two lambdas. So in that case, that’s not a pattern one verb.

So in pattern one verbs, there’s no change. Luo is a great example. That’s why they use Luo so much.

But here’s another one, aku. Aku is a stem. So stems ending in iota or akuso.

I think this accent is on the wrong letter. Oh. Stems also that end in a stop, like blep becomes blepo, or in the future, blepso.

That might look like a stem change, but that’s not a stem change, blepso. That’s just blep with a sigma after it. So the sound is ps, blepso.

And then also contract verbs here, agapa, agapao, agapeso. Again, this vowel is just lengthened, but the actual stem itself is not changed. It’s not like there’s a second pi or something.

All right. So some, and this little note here is that some words, this is a good one, for instance. For some of them, the present stem is the thing that is different.

So even though we learn the present stem in vocabulary, the present is actually different. Another one that we just saw in our vocabulary was ginosko. The root is gno.

In the present, the stem is ginosk, which is quite different. All right. So it’s just key to remember that the present tense form does not define what the root is like.

The root just is what it is, and the present can be different than the root. Okay. Second pattern.

Sometimes a word will have different roots. Like we just saw, horao comes from the root hora. Now you saw the aorist, right? Where did we see the aorist? Oh, it doesn’t even list the aorist here.

We just saw the aorist, which was, if anybody remembers, adon, adon. That’s the aorist. And then look at this.

The future is opsomai. Now there’s two things going on here. The root is actually op, op, like optics.

Like I see optics. But it’s the future, so there’s a sigma. So op becomes ops.

And this particular word is always middle in the future. So there’s no opso. It’s opsomai.

It’s always middle. But when you look at it, you’re like, wait, adon, horao, opsomai. Great.

All mean I see. Same meaning, I see. I mean, I see, I saw, I will see.

So what’s going on? Well, it says here, you simply must memorize the roots of these words. Yeah. Now, lest you be too hard on the Greeks, like I said, English does this.

What is the past tense of this verb? Is, was. Why is it was? What? Is that a pattern? Like every verb, you add wa and you drop the vowel. So like if I take a word like eat, I don’t say eat.

I say what. That’s the past tense. No, that doesn’t work.

There’s no productive rule there in the root. It’s two different roots. So what happens in this case is you have, you know, like we got our paradigm here, like we got our, you know, first, second, third, first, second, third, singular, plural.

And then why do I have two rows here? Well, the primary and secondary endings. But say this is like our luo, lues, lue, luam, luete, luesine. There’s our paradigm.

Well, what happens is there’s a whole paradigm here because like say we have like present, aorist, imperfect, perfect, future, etc. There’s all these tenses. Well, sometimes a whole section of the paradigm is missing, missing in a sense, and is filled in by a different form.

So again, with English, is, was, two different stems. I go. What’s the past tense of I go? I went.

Totally different stems, right? Totally different stems. And in that case, that exact kind of meaning, you look here in Greek, erkomai means I come. The future is not the erk stem, it’s eluth.

And so the theta will drop off and you get elusomai is I will come. And actually the aorist is elth, not eluth, elth. And then so you’ll get elthon, I came.

So again, that’s, it’s very similar to English where it’s like, okay, erkomai, I come. Elthon, I came. In English, we have I go, or I went.

It’s two different roots. Okay, lego, I say. The future is aero, I will say.

Luckily, the aorist is elegon. Or that’s imperfect. Whatever the aorist is.

Anyways, hora becomes horao. Future, opsomai, aorist, aedon. Okay, so that is the second pattern.

First, first pattern, again, let me just do this. So first pattern is the stem doesn’t, sorry, the stem is not altered. You form the present.

So it’s just like, that one’s just your default. It’s the same, the root and the present, they just look the same. Okay, second one is totally different roots.

The third one is liquid futures. So this one is very exciting. Liquid futures.

Well, sounds like, um, it sounds like a financial thing. Like, oh, have you ever invested in liquid futures? Is that where I like have cash in the future? Sounds fantastic. Um, no, it’s a liquid is a special kind of constant.

So liquid futures use a slightly different tense formative. What is the tense formative for the future tense form? You guys remember that tense formative? It’s a little letter. Anybody know? Sigma, right? Sigma, I know it’s just the jargon, messing up here.

But bal, blepo becomes blepso in the future, because there’s a sound ended at it. That’s the tense formative. And in the future passive, as we know from our favorite song, it’s theta, eta, sigma, should probably be like that sigma, it’s not really at the end of the word, it’s in the middle.

Oh boy, too many lines here. Okay, so sigma, or in the future passive theta, eta, sigma. Well, in this case, if you have the consonants lambda, or row, they are called liquids.

Why are they called liquids? Well, you can hold that sound without friction indefinitely. So it’s a consonant, but it’s almost a vowel. Like, in terms of how long you can hold it, it’s like, like, and then these other two here, nasals, new and new.

They’re called nasals, because it’s just like a liquid, like, but then the air flows through your nose. So those are nasals. So they behave the same way.

So we could call these nasal liquid futures, but that’s getting a little carried away. And I don’t know what that would be on the stock market. So if the last letter of the verbal root is one of these four letters, we’ll refer to it as a liquid verb.

So remember, liquid is purely about the sounds of the word, it has nothing to do with the meaning, it doesn’t mean anything to do with water. The future is just the future. There’s no, like, watery future, like, no, none of that, just like liquid is purely just a description of the type of sound that the final consonant makes, makes a liquid sound.

As opposed to a velar, you know, velar futures, if they, you know, form differently, we would have a category for them, or dental. Okay, let me kill that. So, still pattern three here.

Liquid verbs are ones where the verbal stem ends in a liquid, lambda, mu, nu, rho. The tense stem is usually different than the present stem. So, bal, the future is bal, like that, with one lambda.

That’s usually the case, it’s not always, I mean, it’s not a strict requirement. The tense formative for liquid futures is es, instead of just sigma. Now, the thing about that is that sigma does not like to stand between

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