 All right. Okay. Welcome back everybody to our second lecture on interpreting scripture. In the previous lecture we talked about, we went through on looking at culture and interpreting the scripture text in the context of culture. So we can do now look at one more or one other principle and interpreting scripture. Go on to the next one and talk about grammar. So I'm going to go ahead and share my PDF. Now if I hope I don't lose connection anyway. All right. Okay. So another important part of interpreting scripture is following the simple grammar of the text. Now the, so every language, every language, whether it's Hebrew or Greek or English, follows certain semantics or rules of grammar and how the words are put together and the meaning of the words, the tense of the words and so on. And so we have to follow those or understand and follow those rules and also interpret the text keeping simple grammar in mind. For instance, of course we want to know the meaning of the word. So if a word can have more than one meaning, then obviously we have to use the meaning that was intended by the person who was writing or the meaning that is most appropriate in that sentence structure. So that's what we do even in English where if one word could have more than one meaning, then immediately we process it and we say, oh, this is what it means. Why? Because of the sentence in which it is used or what was intended by the person who was speaking to us, given the context and all of that. We understand that, okay, this is what he means. So even though one word could have multiple meanings, we go with the meaning that is intended or that is most appropriate in that sentence. Some other things in grammar is we look at the tense of the word. You know, is it past tense? If it's past tense means it's already done. If it's future, okay, it's going to happen. We also look at whether it's masculine or feminine or whether it's neutral, you know. So if a word is neutral, then it could apply to both men and women. If a word is meant, you know, if it's about men, it's men. Ladies are my ladies. So we understand those things, right? And so we have to stay consistent with these basic principles of grammar, which doesn't matter which language, Hebrew or Greek or English, those principles of grammar apply. So therefore when we're interpreting scripture, we have to keep these simple rules of grammar in mind. So for example, I'm just giving example, Matthew chapter four was four. Jesus said, Man shall not live by bread alone, but by every word that proceeds from the mouth of God. Now, one wrong way to interpret that, which is a misuse of grammar, it's not following grammar is, oh, he said man. You know, it starts with this man. So this verse is only for men. No. So what do you do? You go into the Greek. The Greek word is actually anthropos. Anthropos is simply means human. It is gender neutral. It applies to men and women. Now in English, especially in old English, we use the word mankind in a gender neutral way. You know, when we used to say mankind, it meant both men and women. But of course now we have, you know, just to be more explicit, we use the word people or we use the word human kind. But so that word man or simply refers to mankind. Or if you go into the Greek, it is anthropos, which is human, man or woman. So Matthew 4.4, if you put it in a modern way, it says people will not live by bread alone, but by every word that proceeds from the month of God. So a wrong interpretation example would be to say Matthew 4.4 is only for men, only for male. No, no, no. It is gender neutral. It applies to everybody, male and female. We live by the word of God, right? So if we are not careful like this, you know, like the many other instances where if we miss out on the tense or if we miss out on what could be the right meaning of the word. If a word has multiple meanings, we need to say, okay, what exactly did he mean? Or could he also have meant that? That means I'm also including, if it's not very clear, I should also include, he could have also meant this. And so I need to keep that also in mind as I interpret the scripture text, right? So we are trying to understand the meaning of the word and the relationship of the word in that sentence and how that word functions. Is it for male or female? Is it past? Is it present? Is it future? And so on. So these are things that we should take in mind, keep in mind when we are interpreting the text and we're using simple rules of grammar that apply to any language that may be used. So the example of trying to look into the meaning of the word. Just one example, right? And when we spoke last week, we talked about Bible study tools. So this is where the Bible study tools come in. It's very useful. Where you can look up the word in the original language. So you can, and of course it's been translated into English, but if you look up the Greek or you look up the Hebrew or you can look at the original word and you try to understand the meaning or the meanings of the original word, because sometimes a word could have had more than one meaning. And you also look at is it a noun? Is it a verb? Is it masculine, feminine, those kind of things so that you get a clear understanding of, okay, this is what is being said. So we could pick up many examples, let's say in Romans 1.16, the Apostle Paul is saying, the Gospel is the power of God unto salvation. So you go look up the Greek word power. It's dunamis. Now in English, of course, it sounds very much like dynamite, but it's not necessarily talking about dynamite. It's talking about anything. It's talking about any ability to be done, the work that can be done, right? What can be done. So it's okay, the Gospel is the power of God. It is what God does. It's the work of God, the ability of God, resulting in salvation. So he's talking about that. Now the same word, dunamis, is also used. I'm just giving an extending this example now because you've looked into the word dunamis. You understood it means ability, divine ability, or supernatural ability. That same word, dunamis, is now when you look at Luke chapter 10 verse 19. Now I'll just open up my Esword. Luke 10, 19. And you look it up in the King James Version. You're all able to see my screen, right? Yes. Okay. Thank you. So you look at Luke 10, 19, right? Now you're reading it in English. It says, behold, I give to you power to tread on serpents and scorpions and over all the power of the enemy. And nothing will be any means hurt you. So you read it in English and you have the word power that is used twice in this verse. Now, you know, in English, oh, power, you might think it's the same thing. But this is where going into the language and looking up at the language is very useful because you find here there are two different Greek words that are translated as power, right? So using a Bible study tool is very helpful because now if I look at the Greek word power here, this word power, behold, I give unto you power, is the Greek word exosia. So it's different from dunamis. It is exosia. Oh, and exosia is really talking about delegated power. You could see that in the meaning here. Or if you look it up and, you know, he's talking about delegated influence. That's the focus. You know, he's talking about something that is given to somebody, right? It's a privilege, something that's given as a privilege or a delegation. Whereas the second word power, you look it up. It's dunamis. And this dunamis is force. It's ability. It's what someone is able to do. It's supernatural. It's miraculous. It's mighty. It's talking about ability, right? So there is a difference here between these two words power that is translated in English. So if you want to correctly understand this, by looking at the usage of the word, what Jesus is saying is I'm giving you delegated authority to trade on serpents and scorpions and over all the dunamis, the ability of the enemy. That means you're given authority over the ability. But in English, you know, they've translated it power because of course in English, the word power could mean influence. It could mean position. It could mean physical ability. That one word power in English could, you know, depending on how it's used, means so many things. But in the Greek, it's a little bit more specific. You have the first word that means authority or something that's delegated. It means privilege. In the second word, it has to do with ability, force, strength, what someone is able to do. So how do we understand? He has given us authority over what the devil is able to do. And nothing will any by any means hurt us. So now this verse becomes a little clearer when you look into the word and do a little language study, like studying the grammar, the language, and say, oh, there is authority that God, the Lord has given me. He's given me privilege. He's given me delegated authority over the ability. So the devil can do what he wants to do, and I've got authority over that. So looking into the language, this is one example of how you try to get into the meaning of the word, and that enables us to understand, you know, a little better than just, because in English we're using the same word power, but in the language in the Greek, different words are used. Pasi, can I ask one question here? Please go ahead, yeah. Pasi, in 2 Timothy chapter 1 verse 7, we read power, love, and of sound mind. So that power is also ability. I think the Greek for that is also dynamism. 2 Timothy 1, yeah. Yes, this is dynamism. So for the believer, and as you study the word power, which is very nice thing, because good you brought it up, you will find that Holy Spirit power is always dunamis. Authority in the name of Jesus is always exosia. So for example, we keep 2 Timothy 1, 7, keep it in mind. And if you go to Acts 1, 8, you know, when Jesus said, you will receive power, what is that dunamis? When the Holy Spirit comes on you. So what the New Testament is teaching us is the Holy Spirit is bringing God's ability into us. The work, the very work of God is done through us. That is power. So Holy Spirit power, the word power always in the context of the Holy Spirit is dunamis. It's divine ability being released through the believer. Miraculous power being released through the believer. But when it comes to delegation, the New Testament uses what authority, exosia. He's saying, you know, you have authority in my name to cast out demons. That is the difference. So I'm sorry, I didn't let you ask your question. Let's go to 2 Timothy 1 verse 7. What was your actual question? My question was the power mentioned here is also the ability or is it something related to the authority? So this is one, this is ability, dunamis. God has not given us a spirit of fear but of power, of divine ability because that is Holy Spirit power. And of love and of a son. So the Holy Spirit brings within us divine ability. He brings within us love and He brings within us soundness of mind. It's okay. Yes, thank you. So like this, you know, it is good to get into the grammar, get into the language bit. And thank God we have tools. Today we can use the tools to understand the Hebrew and the Greek language. We don't have to go and study Hebrew or study Greek. You just make use of the tools and dictionaries that will tell us, you know, okay, this is a noun. This is a verb and so on. So like this, you can study many words. You know, so for example, the other thing very interesting. I'll just say a few things. Okay. You know, there's so much. But for example, if you look at the word faith and belief, you'll find that they both come from the same root word. In English, we have two different words. Faith, believe, right? But so if you, let's look at those words. They come from the same root word, you know. So Roman subterfo. It's talking about Abraham. Against hope, believed, right? Pistio. Pistio. The word believe or believed. The Greek word is Pistio. Now, notice it. It says it literally means to have faith. And if you look at it a little closely, the word believe will tell us, you know, I think they will tell us. Or it's a verb, right? It's a verb. Pistio. Now, if you look at the word faith, faith comes from similar word Pistis. Faith. And it's talking about the same thing. And it's a noun. It's a noun. So you understand the word. Pistis and the word believe. They actually come from the same root word. So they are speaking about the same thing. You know, if you have to have faith is to believe. To believe is to have faith. Just that. Faith is a noun. Believe is a verb. Believe is the doing of it. Faith is a verb. Faith is a verb. Faith is a verb. Faith is a verb. Faith is the possessing of it. That is, you have faith. So that's it. So really, they can be used interchangeably. They can be understood to mean the same thing because it is coming from the same word. The only difference is one is an action. One is a noun. One is having. One is doing. But they are talking about the same thing, believing God. So you can use them interchangeably in that sense. Another thing, I'm just pointing out different things where, you know, when you study the grammar, when you study the word, the meaning of the word, the nuances of the word, the different meanings of the word, it helps you understand and helps you interpret a little better. You know, there's been this big debate. And I'm just giving you, giving us some insight. Can a woman be part of the five-fold ministry? You know, we read about the five-fold ministry, Ephesians 411, and he gave some apostles, some prophets, some evangelists, some pastors, some teachers. So the question is, you know, can a woman be an apostle or a prophet or evangelist or a pastor or a teacher? Can a woman do that? The big question is because in Ephesians 4 and verse 8, the previous preceding verse, it says, that when he ascended on high, he led captivity. Captivity and gave gifts unto men. So some will say, well, he gave it only to men. So only men can be apostles and prophets and evangelists and pastors and teachers. Why? Because verse 8 says that he gave gifts to men. And these are the gifts he gave to men. Well, what is the Greek word for men? Anthropos. That word actually means human being. It's not referring to male or female. It is human being. So it's not saying he gave gifts only to male. He gave gifts unto Anthropos, the same word that we said in Matthew chapter 4, verse 4, when Jesus said, he quoted from the Old Testament, he said, man shall not live. Well, it's Anthropos, human being, male or female. So if Ephesians 4, 8 says he gave gifts unto human beings, it would not be right to exclude these gifts, ministry gifts of apostle, prophet, evangelist, pastor, teacher, evangelist. Only to men because this word actually is Anthropos, male and female. So we must say, okay, it is possible if God calls somebody, a male or female, a human being, he may give them these, one or more of these gifts. And, you know, we shouldn't restrict and say only male can operate or function in these ministry gifts. Right? So I'm just sharing an example where if you look at the Greek, it tells you what it is, therefore you interpret the things that follow in that light. Okay. So going back to our PDF, you know, some exercise, this is a little bit of work we have to do, right? And that is, you say, okay, I look up the meaning of the word. How was the word being used? What is the context? How did the writer use the same word in the same book? If the person has written more books in the Bible, how did he use the same word in other books? Are there other writers who used the same word? How did they use it? And this makes, you know, an interesting study. So what we are trying to say is in understanding the meaning of the word, you not only understand the meaning of the word in the language, but it's also helpful to know how the particular writer was using that word. I'll give you some examples where, for instance, John, the beloved apostle, who wrote the Gospel of John and the three epistles of John, he uses certain words repeatedly in his letters. For example, the word abide is used very often by John. You know, he uses it in the Gospel of John. He uses it a lot in his first epistle of John, abide. So it's like, it's one of his favorite words. So he kind of delve into that word. Oh, John is... What did it mean to John? Yes, the word abide has its literal meaning, which means to dwell, to remain, to continue, to settle down. That's the literal meaning of that word abide. You can look it up, but you also want to say, in John's mind, in his writing, in his usage of this word, what was he thinking? What was he trying to get across to us? And that we pick up when we look at his usage in the Gospel of John and also in, especially in first epistle of John, five chapters. He uses the word abide a lot. And he's really talking about a place of dwelling in God, a place of, if you want to use the word English word, intimacy with God, a close fellowship with God. So for him, when he's talking about abide, he's really talking about a place of very close fellowship with God, because you can see that coming through from the Gospel of John and especially in the epistle of John. So that's how he's using that word abide. Or in the writings of the Apostle Paul, of course, there are many words he uses. And like this, let me extend this thought to phrases. So we are speaking of words, understanding words, the grammar, the meaning, the tense and the part of the speech. But in addition to words, it is also good to see the usage of certain phrases. Example, the Apostle Paul uses a phrase, pray in the spirit or praying in the spirit. So now many evangelicals will interpret praying in the spirit as to pray with a lot of fervour, to pray with a lot of energy, to pray with a lot of passion. So if you listen to them preach or you read their Bible commentaries, that's how they will interpret prayer in the spirit. There's praying in the spirit. It's to pray with a lot of fire, to pray with a lot of passion, to pray with a lot of energy. But is that what Apostle Paul meant? How do we correctly understand the phrase pray in the spirit? Well, then you have to follow how he used, how did the right to use that phrase in his letters? So for example, he used it in Ephesians 6, 18. Pray always with all prayer and supplication. You know, praying in the spirit. Okay. But what did he mean? Well, you go and look at 1 Corinthians 14. He talks about praying in the spirit as praying in tongues. I will pray with the spirit. If I pray with the spirit, my understanding is unfruitful. If I pray with the spirit, my spirit prays. So 1 Corinthians 14, then you understand, hey, when you're praying in the spirit, according to this writer, that phrase has to do with praying in tongues. And it's not about praying with a lot of fire, a lot of zeal, a lot of passion. That's not how he's using it. In the mind of the writer, the Apostle Paul, praying in the spirit, it means to pray in tongues because he's very clearly there in 1 Corinthians 14. So then you say, oh, maybe this is a phrase that was understood by all New Testament writers, not just Apostle Paul. Because Jude writes in his episode, Jude 120, he says, you beloved, build yourselves up on your most holy faith, praying in the spirit. Praying in the Holy Spirit. Oh, so that means the New Testament early church understood this phrase like this. Not praying with a lot of fire and zeal and passion as some of the evangelicals would present it. But in the mind of the New Testament, as praying in the spirit was a phrase that they understood as praying in tongues because you see its usage in the various letters, primarily by the Apostle Paul. And therefore you can say that Jude, who was part of the church, he was a half-brother of the Lord Jesus Christ, but he grew up in the New Testament in the church in Jerusalem, half-brother of James. They were there in the Church in Jerusalem, the early church, so they understood it to be praying in tongues. So like this, you study the words, look up the meaning, look up the context, look up also how that same writer used that word in his writings to correctly interpret that word. I just gave you several different examples that would help us, you know, and incorrectly interpreting. Okay, so this is how the word, this is what the word means, or this is what the sentence means because I'm looking at the grammar, I'm understanding the meaning, I'm understanding the sentence, I'm understanding how it is being used in that book, but I'm also understanding how the right is using that word in his writings so that then I can get the meaning of what is being said. Okay, let me pause here and see if there are any questions on the chat and everybody is okay with me so far, you're understanding this, any questions? You're getting it all okay? Any questions so far? Pasta? Yes, go ahead. So first of all, no problem Pasta, on my side. Okay, good. All right, okay. Anyone else, any questions? Please feel free to ask, no problem asking questions. Okay, so in keeping with this understanding of grammar, another aspect of grammar, which of course is, you know, you find throughout the Bible is figure of speech, right? So let's kind of, we'll just start it off today and we will continue this again next week. Let me share the notes. Figure of speech. That means, as part of, and this is also part of the language, right? And we have this in English and I'm sure, you know, every language has certain words of phrases that are not meant to be taken literally. It's only what in English we say, figure of speech. So an example, you know, we say it's raining hard. That means that word hard just means it's a lot of rain coming. Or sometimes he may say it's raining cats and dogs or it's pouring, you know. And those words or phrases are not to be taken literally. For example, let me say it's raining cats and dogs. It doesn't mean literally cats and dogs are falling from the sky. It's only a figure of speech, but it's telling, you know, somebody who understands the language will understand that it means it's raining very hard. It's really bad. So like this, even in the scriptures, because people were writing in the language and using the grammar of their time, they also used figures of speech. And you find this. And so we have to understand that first of all, recognize something is literal, something's a figure of speech. And if it's a figure of speech, how do I interpret it so that I can apply it correctly? So how do we approach the text of scripture? We, of course, whenever we read the scripture, we will take whatever is literal. We take it literally unless there is a reason for us to say, well, the literal is not, you know, it cannot be taken. He is using a figure of speech. How do we know he's using a figure of speech? If the literal is an impossibility, right? And that sometimes is very obvious. So when John pointed to the Lord Jesus and said, this is the Lamb of God, it's a figure of speech. He's giving him a title, which is not literal, meaning he is not an animal as a lamb, but he's going to be like that, meaning he's going to be sacrificed like that. So it's a figure of speech. Or when God tells Jeremiah, Jeremiah, I have made you an iron pillar and a bronze wall. So God is telling Jeremiah, Jeremiah 118, Jeremiah, I've made you an iron pillar. I've made you a bronze wall. That's a figure of speech. We have to understand it. We have to interpret it. So we will talk about how to interpret it. Obviously Jeremiah is not an iron pillar or a bronze wall. It's a figure of speech. What does that mean? What is the meaning? We know that a figure of speech is being used when the literal meaning is observed. That means literal meaning cannot happen. So for example Isaiah 55 and verse 12 says, the trees or the field will clap their hands. Now somebody may point to this and say, see the Bible has errors in it because the Bible is saying the trees have hands. No, no, no, no, no. It's only a figure of speech. So it's not a problem in the Bible. It's a part of a language. The trees or the field will clap their hands basically saying everything around is going to be rejoicing, celebrating. It's not about the deserter there. It's a figure of speech. We also can understand that the figure of, that he's using a figure of speech of the literal would, you know, is actually, would definitely be something wrong. For instance, Jesus said, you know, in John chapter six, when he was preaching to the people, he said, you must eat my flesh and drink my blood. The sad thing is in John chapter six, people couldn't understand. They were trying to take it literally. How can we eat his flesh and drink his blood? What's he saying? So obviously that is not literal. It's, it's figurative. It's talking about coming into that place of personal intimacy with the Lord, relationship with the Lord, and so on, you know, or think about the other phrase being born again in John chapter three, you know, he thought how can a man get back into his mother's womb by second time and be born? So he's trying to think it literally. Jesus said, no, no, no, no, it's not literal. You know, to be born of water and the spirit, and we're talking about spiritual birth, right? So like this, there are many examples where the literal would mean something that's totally preserved or immoral and then, then we say, okay, it's not literal. It's a figure of speech. And also in scripture, you'll find that sometimes the figurative expression is followed by the literal expression. So example, in 1 Thessalonians four, it talks about those who fall asleep, but then it just goes on to talk about those who have died. So that means when the writer, in this case, the apostle Paul is talking about falling asleep, he's talking about dying. But here there's a big mistake people make. They just go with this phrase, oh, okay, death is just sleeping. That means when somebody dies, the body is just, the body and soul and spirit is just sleeping in the ground. No, no, that's not what he's saying. He's saying he's using falling asleep as a figurative expression for dying. But what happens in dying? If it's a believer, like he says that, the spirit goes to be with Jesus. So it's not sleeping. So you'll find some people come up with this sleep theory. That means when somebody dies, the spirit soul is just sleeping somewhere in the ground. But that's not what Paul was saying. He used this phrase fall asleep and explains it immediately. He's talking about dying. And what happens when we die? The spirit goes to be with the Lord. So we have to recognize where a certain phrase is actually a figure of speech. But once you recognize it, very important part is how to interpret it. Because, like I was giving this example, if you interpret that figure of speech, that phrase incorrectly, you will come up with the wrong doctrine, like this sleep theory, you know, because they take this phrase fall asleep in Jesus. Oh, he's just sleeping. Spirit and soul is in the ground resting. But that is not what the rest of the scripture teaches. The rest of the scripture teaches that when somebody, when a believer dies, the spirit goes to be with Jesus. It's not sleeping in the ground. So we recognize a figure of speech. Then you interpret the figure of speech correctly. So a simple thing to do is, I don't know if you will have time to finish this, but let's try to cover some thoughts. Any questions so far? Okay. So once you recognize, so we said, how do you recognize a figure of speech? Literalism, impossibilities are absurd. It's immoral or, you know, it gives you an explanation right there. Then interpreting it. Okay. So you recognize figure of speech. Okay. A believer, a second Timothy chapter two was three to six. A believer is compared to a soldier and had to lead a farmer. And it's okay. This is just figure of speech. Words that are not intended to be literal, but are representative. So does it mean a believer must become a soldier, start using guns and things like that? Or athlete. Oh, it's like competing Olympics or farm or go by land and start farming. No. He just using that as a comparison. He's using those, those words as a figure of speech to show certain qualities that a believer must have. And so you recognize, first of all, you determine that, yeah, there's a figure of speech is not meant literally. It's not a person. It's not a person. Or Matthew seven verse six. You know, when Jesus. Don't give dogs or sacred on three or pearls to pigs. He is not calling people as pigs or. People as. Dogs. It's not like that. There is, it's just figure. He just trying to get a message across. Right. And then. You find out what is. The image. What is the non image? That means. There is a picture. There is something from our world. There's a picture that that's being used as a representation of the non image. In this case, we say the king, the person. So the lamb of God. So the lamb is the picture. The non image is the literal person. It's Jesus. In this case, the picture is that of a soldier and athlete. A farmer. That's the image. The non image is the believer. The believers are literal person. So some aspect of this image is being applied or being. Used to characterize the non image that is the believer. Right. Or when Jesus, I destroy this temple and I'll raise it up in three days. The temple. The image is the temple. The non images is the body of Jesus Christ. So he's using that picture, the temple. To. Represent. His own body. So once you understand the difference, then. Very important in number three is this. What is the point or the points of comparison? And don't transfer everything about the point of about the between the image and the non image. There may be sometimes only one point of comparison. The lamb of God. So the lamb is talking about something that's innocent. Representing something that's sinless. So that's the point of comparison. But don't say a lamb has four legs. A lamb has a lot of wool. So Jesus has for this and he is very warm. Don't say like that. That is. Doing using points of comparison was not intended by the image. The image of the lamb. When compared to the non image, that's Jesus. Only one point. The lamb is spotless. Innocent. That's Jesus. Similarly, soldier, athlete, farmer. What is the point of comparison? Soldier. He is, you know, and Paul himself says, you know, just as a soldier doesn't entangle himself with the affairs of this life. So we also, you know, that means the soldiers committed to his course. Athlete. He works hard. He's, you know, he's striving for a goal to win. So that's the point of comparison. The farmer, the farmer works hard. Then he has a reward. That's the point of comparison. But we don't pull out all the other things. Athlete. Oh, you know, he, you know, unnecessary things like maybe he, I'm trying to, you know, he runs very fast or he, you know, he may wear certain type of clothes or those kinds. No, the point of comparison is there in the text. What was he using? You stay with that. Okay. So in interpreting the figure of speech, understand what exactly is, is the reference after and use only that apply only that to the non-image to the person or what is being referenced. Okay. I'm going to stop here. We will continue from this next week. Any, any questions? Are you all with me following me so far? Was I have a question? Yes. But I've heard some interpretation of Abraham sacrificing the incident that happened. And some interpretation, which I've heard is the reason behind God asking Abraham to do so is because his love to Isaac was more than what to be earlier with say he used to love God more when Isaac came, his love shifted towards Isaac. And that's the reason he wanted to test Abraham. So is it right to interpret like that or how do we, you know, when we listen to such interpretations, how do we take it? Yeah. So first of all, when you hear such statement, you immediately know it's not given in scripture. The Bible doesn't say that. So that means this is something the preacher is adding to the Bible. Like it's not there in the Bible. The Bible never said Abraham had greater affection to Isaac. Therefore the Lord tested him. Genesis 221 simply says on the Lord tested Abraham saying, take your son. You only son Isaac. But nowhere in scripture does the scripture say that Abraham had greater affection. So immediately, you know, this is a point that the preacher is adding. It's not in the Bible. It may be true. It may not be true because, you know, the maybe the whole reason God wanted to test Abraham could be, you know, in Hebrews chapter 11 to point to Christ himself, to do, you know, a type of Christ. Or it could be to test his commitment to the Lord. But, you know, we can't say for sure because it's not stated in this text. So if we were preaching and we would say, you know, I would definitely say, okay, maybe this could have been the reason. But it's not, I would clearly say it's not in the Bible. It's just my opinion. Right. So if we are doing the preaching, we should make very clear that what is our opinion and what is the Bible. But when you hear something like this being preached immediately in your mind, you say this is not in the Bible. This is the preacher's opinion. It may or may not be true. So maybe it could be true. Maybe it's not, but we can't verify it because it's not in the Bible. Leave it aside, you know, and don't pay too much attention to it. Sure, Vasya. Thanks. Okay. All right. So, Kurt, let's pause here today. We will continue this next week. Could somebody just close in prayer and we will dismiss. Father, we want to thank you for this time. Thank you for revealing your scriptures. Thank you for revealing the mysteries. We pray to God that we would be able to continue learning, continue adapting what you have taught us. We pray to God that you would be able to write in the scripture as you have intended it to be Lord Jesus. Father, we submit all of us as a class to your presence. We thank you for Vasashish to reveal your word to us of God. Thank you. In Jesus' name we pray. Thank you, everybody. Enjoy the rest of your day. I'll see you again next week. God bless everybody. Bye now.