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The Syntax and Structure of Paul’s Argument in Romans 1 | Albert L. Lukaszewski, et al. · Reformed Thinking

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What if the biggest mysteries of divine justice in human nature
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aren't, you know, found in a theology textbook?
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Right. But what if they are hidden in
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the microscopic math of ancient Greek grammar?
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Welcome to reformed thinking. I'm so glad you're here with us
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today. Yeah, we are taking on a pretty
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highly technical, purely academic challenge for this deep
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dive. We really are.
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We are looking at a resource called the Lexim Syntactic Greek
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New Testament, specifically the L edition, and we are putting
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Romans Charter One under the microscope.
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Which is, I mean, it is a fascinating way to look at the
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text. It is because if you are reading
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a standard English translation of this letter today, you get a
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beautiful, flowing narrative. Yeah, it reads very smoothly.
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But we aren't just reading the smooth translation today.
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We are going to investigate the actual grammatical bones of the
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text. The structure.
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Right, the structure. We are talking about how nouns,
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participles and prepositions act like load bearing walls.
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We want to see how the rigid mechanical structure of the
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Greek language dictates the meaning of the letter.
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Because looking at the syntax, it removes the guesswork.
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It does. That is the beauty of a resource
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like the Lexim database. It categorizes every single
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word, showing objectively how ideas connect to one another.
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Yeah, it's not just a subjective reading.
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No, not at all. When you trace the arrows of a
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preposition, or you know when you examine the voice of a verb,
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you aren't relying on a modern translators theological bias,
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you are looking at the math of the language.
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The math of the language. I love that phrasing.
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And in the 1st chapter of Paul's letter to Rome, that math
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reveals a stark, objective picture of both human nature and
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divine justice. Let's start right at the
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beginning, then verse one. OK, the text that starts with
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the noun Paul. In Greek it's Paulos.
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He is the subject of the sentence.
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Right, the main subject. But the lexan text shows us that
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this noun is modified by three specific words in what is called
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an A positive relation. Yes.
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Now I know that sounds like heavy jargon, so how does an
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appositional clause actually work in this context?
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Well, in Greek syntax, when words are in a position they
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are. They are stacked alongside the
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subject to redefine it or clarify it.
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OK, so they give more detail. Yeah, and they share the same
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grammatical case as the subject. So Paul isn't just listing a
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chronological resume of things he does, he is listing what he
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fundamentally is. The first word stacked next to
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his name is doulos. It is a noun meaning slave.
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Slave. Yeah.
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The second is apostolos, A noun meaning apostle.
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And the third is Ephra's menos, which is a verb functioning as a
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participle meaning to set apart. It is.
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It's kind of like handing some of the business card at a
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networking event, you know? That is a great way to think
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about it. You don't just write your name
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in the center, you stack 3 distinct titles under your name,
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and those 3 lines define your total identity in that room.
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Right? So Paul's business card reads
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Paul line one slave line 2, Apostle line 3 set apart.
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And the first title on that card is the most crucial 1 to unpack.
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The word is doulos slave. Let's look at that.
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The Lexim database shows us that this noun is modified by two two
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other nouns, Christu and Esu Christ Jesus.
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OK, both of these nouns are in the genitive case.
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Now the syntactic force here can be read as a possessive
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genitive. I want to pause there because we
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hear terms like genitive and we tend to, well, we kind of gloss
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over them. What does a possessive genitive
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actually do in this specific sentence?
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A possessive genitive indicates literal ownership.
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Literal ownership. Yes, the syntax marks Paul as
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the property of Christ. He isn't a volunteer, right?
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He isn't an independent contractor deciding to hand out
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Flyers for a new religious movement.
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Grammatically, his entire agency is bound up and being owned by
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Jesus Christ. That is heavy.
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It is the noun slave is inextricably linked to the owner
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through that specific grammatical case.
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And the third title on that business card takes that lack of
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independent agency even further. I.
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Think it really does. The word is avarisminos set
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apart the text notes. This is a perfect passive
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participle. Yes, the passive voice is key
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there. Right, because I know the
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passive voice implies the action was done to him.
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He didn't set himself apart. God did the setting apart.
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And that passive voice is essential for understanding
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Paul's entire worldview. He is the recipient of the
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action. He receives it.
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Exactly and right after that passive participle, we hit.
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The preposition is, which translates to 4.
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The Lexim analysis notes this is a preposition of purpose.
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What does a preposition of purpose do?
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Prepositions of purpose act like structural joints in a sentence.
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They point to the target of the verb.
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OK, Paul was set apart and the preposition points directly to
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the noun. You and Glen, the good news or
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the gospel? So it points to his singular
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purpose. And that gospel is further
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modified by the noun the ow God. Again, in the possessive case,
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right, it's God's gospel doesn't belong to Paul.
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So Paul establishes this incredibly tight definition of
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who he is and who Jesus is right out of the gate.
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He lays the foundation immediately.
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But then, as we look at verses 3 and 4, the grammar defining the
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Sun creates a massive contrast between two different spheres of
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existence. It does.
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It contrasts the word sarka, meaning flesh, which is tied to
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the seat of David, through a preposition of source.
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That preposition is eek meaning of or from.
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OK, so Jesus comes from the lineage of David according to
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the flesh. Yes, but the text immediately
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contrasts that physical lineage with the word pneuma, meaning
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spirit. And spirit is modified by the
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word Hagiosini's holiness. I have a question that always
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comes up when reading this specific section.
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In verse 4, we encounter the verb Horus dentos.
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Right, the verb there. The lexan text defines the root
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as to a point to designate or to declare the grammar tags.
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It is an action that happened definitively in the past.
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It is an A orist passive participle.
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Right. So does the structure here
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suggest Jesus became the Son of God at a specific point in time,
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like at the resurrection? Or does the grammar point to a
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public declaration of reality that already existed?
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Well, we have to look at what modifies that specific verb to
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find the answer. The verb is modified by the
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preposition X, which translates as by or out of the syntactic
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analysis notes. This can be read as a
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preposition of source or causation.
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So it points to the cause. Yes, the target of that
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preposition is Anastasios Necron, the resurrection of the
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dead. So the resurrection is the
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syntactic source of the declaration.
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Yes, the grammar establishes the resurrection of the dead as the
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causation of this appointment. The passive voice of the verb
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means Jesus was acted upon by the Father to declare his
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status. It isn't arguing that he was not
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the Son beforehand. Rather, the grammar roots the
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supreme, undeniable authority of the Lord Jesus Christ in the
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historical event of the resurrection.
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The resurrection is the syntactic proof of the claim.
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The resurrection is the syntactic proof.
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I think that is a brilliant way to phrase it.
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It grounds the theology in an actual event.
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Very solidly. Now I want to trace how this
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heavily defined identity dictates his relationship with
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the people he is writing to. Let's do that.
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When we look at verses 8 through 15, Paul is laying out his
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desire to visit the church in Rome, and the first thing that
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jumps off the page in the Lexum tagging is the sheer volume of
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adverbs related to time. The temporal adverbs are
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relentless. In this paragraph, they really
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are. We see proton meaning first.
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We see pantote meaning always or at all times.
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We see palacus meaning many times or often.
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It's a lot. It is these adverbs are
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modifying his verbs for giving thanks, for praying, and for
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planning to come to them. When you stack always and often
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and unceasingly on top of your verbs, you are grammatically
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constructing a fixed mental state.
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Yes, you are. He is obsessed with getting to
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Rome, but we have to ask why he's so obsessed.
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And the grammar gives us the motive through an infinitive of
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purpose in verse 11. Right.
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The verb is IDN, meaning to see. He longs to see them and it is
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connected to another verb, matado, meaning to give a part
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or to impart. He wants to see them in order to
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impart a spiritual gift. I'll play devil's advocate for a
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second here. God, that phrasing sounds
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heavily like a one way St. It sounds like the great highly
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educated apostle is coming down from the mountain to fix the
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poor struggling students in Rome.
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I can see how it leads that way. It feels very top down.
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How does the actual syntax of the Greek balance out that
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assumption? To find the balance, we really
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have to examine verse 12. What's there?
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The text introduces the verb simperaclethoni.
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The root means to encourage together, but the crucial part
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is the passive voice. The passive voice again.
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Yes, Paul isn't just coming to actively encourage them, he's
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coming to be passively acted upon by their encouragement as
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well. It is mutual reception.
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Yes, and that mutual reception is reinforced syntactically by
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two other elements. First, the preposition, which is
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a preposition of location, here translated as among he wants to
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be among them. Second, the reciprocal pronoun
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alloy meaning one another. The grammar levels the playing
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field completely. Faith is a shared mutual
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resource. It flows both ways.
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He literally says your faith and mine.
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Yes. Which leads us to a massive
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syntactic identity marker. In verse 14 we encounter the
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word Ophelites. It translates to debtor or under
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obligation. That is a very strong word.
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It is. The lexim tags tags it as a
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predicate nominative, which means it renames the subject.
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So Paul is saying I am a debtor, but look at who he is in debt
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to. He uses core elutive
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conjunctions, Tae and Kai both, and he's bound equally to both
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Greeks and Barbarians, both lies and foolish.
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When we look at the historical context of the 1st century, the
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Greco Roman world was built on severe cultural elitism.
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Oh, absolutely. Greeks viewed anyone who didn't
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speak Greek as a barbarian. It was a harsh, stratified
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society, right? But Paul Syntax destroys that
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hierarchy by using those correlative conjunctions, the
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both and he places the high, highly educated Greek
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philosopher and the uneducated barbarian on the exact same
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grammatical plane. That is wild to think about in
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that culture. His obligation to them is
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identical. The syntax of his calling leaves
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absolutely zero room for cultural or intellectual
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snobbery. He owes the gospel to everyone
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equally, and I think that sets up the central thesis of the
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entire letter, which we find in verses 16 and 17.
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The core statement. This is the defining thematic
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statement of Romans, and it starts with a negative adverb.
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Not modifying the verb epischinomae, meaning to be
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ashamed. I am not ashamed.
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Followed immediately by the explanatory conjunction GAR.
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Right. He's about to give the specific
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reason why he isn't ashamed, and the reason is structured around
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another predicate nominative. The noun you in Gillian the
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Gospel is the subject. The predicate nominative is
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dynamis, meaning strength, might or force OK, and it is modified
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by the degenerative of source Theo God.
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So the gospel isn't just a story about God's strength.
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Grammatically, the gospel is a strength of God.
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Then we have the preposition A translated as four or two.
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This is a preposition of purpose.
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Pointing toward a target. Yes, the strength of God has a
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specific target it is moving toward.
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That target is the accusative noun Sartirian salvation.
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And who is that salvation for? The text gives us is an ordinal
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adverb proton first applied to the Jew, but it's immediately
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connected by the correlist conjunction kakai, meaning also
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to the Greek. The grammar handles time and
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scope in a really fascinating way.
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Here, the ordinal adverb first establishes A strict historical.
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Sequence. The history matters.
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It does. The covenant came to the Jew
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first in history. But the correlative conjunction
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also establishes a universal scope.
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The historical sequence doesn't limit the universal application
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of the strength of God. Let's dig into verse 17 because
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this is where the theological rubber meets the road.
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The subject of the sentence shifts to decaio sign
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righteousness, and the verb acting upon this subject is
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apocalyptiti, to reveal or disclose right.
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The Lexim tagging shows this is a present passive indicative
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verb. The present tense indicates
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continuous action. It is currently being revealed.
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The passive voice indicates that righteousness isn't revealing
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itself, nor is man discovering it through his own intellect.
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God is actively disclosing it. And how is it disclosed?
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We have a prepositional phrase that has caused centuries of
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debate. Eek.
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Pistios ice piston. From faith to faith.
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That is a famous phrase. It is the text tags eke as a
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preposition of source and ease as a preposition of purpose or
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direction. How do you visualize that
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grammatical structure? Well, think of a massive
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suspension bridge. OK, a bridge.
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You have the preposition from on one side anchoring the start of
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the bridge. You have the preposition to on
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the other side marking the landing right.
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But the material on both sides is the exact same noun, Pistas,
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faith. The foundation on one side and
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the landing on the other are constructed from the exact same
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material. There is no other material
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introduced into the construction.
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It originates in faith, and it results in faith.
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And that syntactic bridge leads directly to the Old Testament
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quote that closes the segment. Yes, it does.
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The main verb is zestitai, a future tense verb meaning shall
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live. The righteous shall live.
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But look at what modifies that verb.
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It is our preposition of source. Again, Ek by or from Modified by
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the genitive object Pistio's faith.
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The righteous shall live by faith.
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What does that mean for the listener analyzing this text?
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It means Paul's syntax here creates A mathematically closed
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system, a closed. System.
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Yes, the action is passive. We receive the revelation.
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The source is faith. The destination is faith.
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The mechanism for living is faith.
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The grammar systematically strips away any noun or verb
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that would suggest a person earns this righteousness through
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action. That is a heavy realization just
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from tracing propositions. He really is.
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But the tone of the letter shifts violently right after
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this. We go from the revelation of
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righteousness to the revelation of wrath in verses 18 through
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23. This section deals with the
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suppression of truth. It is a striking parallel in the
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Greek. Verse 18 uses the exact same
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present passive verb as verse 17.
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Apocalyptiti is being revealed. But the subject is completely
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different. The subject is now orge anger or
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wrath, right? And it originates from a
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specific location. The preposition app meaning from
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points to the noun Our new heaven Wrath is being revealed
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from heaven against the ungodliness of men.
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But the critical syntactic feature here is the participle
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describing these men, catechonton.
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The Lexim text defines the root as to hold down to suppress.
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The tagging shows it as a present active participle.
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So the present tense means it is an ongoing action, and the
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active voice means they're doing it intentionally.
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They're actively pinning down the truth.
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Yes, it makes me think of trying to hold an inflated beach ball
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under the water. You have to exert continuous
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active force to keep it submerged.
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The moment you stop pressing down, it violently breaks the
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surface. That's a great visual.
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And how are they holding it down?
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The text gives us a preposition of means.
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The preposition is N meaning in or by means of OK, and the
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object is adikia, unrighteousness.
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Their unjust actions are the very mechanism they use to
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suppress the truth. If we are analyzing this
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objectively, A listener might raise a natural objection here.
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What's the objection? How can someone be held
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accountable for suppressing something they might not fully
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grasp? Maybe they just don't know the
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truth they're supposedly holding down.
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That is the first defense anyone would make, but the grammar
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doesn't allow for that defense. No it doesn't.
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We move to verse 19 and the sentence starts with the
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conjunction diati. Yeah, because this is the causal
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subordinate clause. Paul is providing the exact
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cause for their guilt. He uses 2 very specific
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adjectives to describe the knowledge of God.
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First nostan meaning known. Second, fan Ron, an adjective
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meaning visible, clear, plain, or evident.
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These are absolute terms. It isn't vague.
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It isn't a subtle hint hidden in the clouds.
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And why is it plain? Because of the verb if Anna
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Rosen, God made it plain. It is tagged as a completed
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action. In the past, God actively
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manifested the truth to them. We see this reinforced in verse
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20 with the verb katharati to discern clearly right The
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invisible attributes of God, His eternal might and deity are
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discerned clearly through the things He made.
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The passive voice implies the creation forces this realization
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upon the observer. The observer is passively
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receiving the data of creation, which clearly points to a
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creator. OK, so they received the data.
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Therefore, the syntax renders them and the text uses this
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specific adjective and apologitus without excuse.
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Which brings us to the tragic exchange in verses 21 through
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23. This sequence is horrifying when
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you break down the parts of speech it is.
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It starts with the circumstantial participle Nantes
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knowing, knowing God. They had the knowledge.
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The participle proves they possess the information.
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But that knowing contrasts sharply with the main verbs of
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the segment. The negative adverb Ouch meaning
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not modifies 2 verbs. What are they?
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Adoxysen to honor or glorify and Eucharist to send to give
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thanks. They knew, but they actively
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chose not to glorify or give thanks.
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Which leads to the active verb elaxon in verse 23 to exchange.
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Let's look at the visual detail of this syntactic exchange.
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It is a literal trade happening in the grammar.
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A trade, yeah. The direct object of the verb
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exchanged is the noun dachshund glory.
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This glory belongs to the God who is described the adjective
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ether. 2 Imperishable, incorruptible, immortal.
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They trade the glory of the imperishable God for a
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prepositional object, homoima, likeness or image, and the text
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lists what these likenesses represent.
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It uses a string of nouns in the possessive case indicating what
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the images belong to, images of perishable man, images of birds,
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images of quadrupeds, and images of reptiles.
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And the grammar charts a steep downward spiral of worship he.
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Really does. They start at the top.
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Knowing the imperishable creator, they exchange him first
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for the image of a perishable human right.
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Then they downgrade to birds. Then they downgrade to animals
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walking on four legs. Finally, they reach the bottom
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of the grammatical list, worshipping reptiles that
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slither on the dirt. The syntax visually demonstrates
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the degradation of the human mind when it suppresses truth.
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It is a total collapse. It's complete collapse, and that
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collapse demands a response. Which brings us to verses 24
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through 27, where we see the syntax of divine judgment.
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How does God respond to this active suppression?
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The mechanics of God's response are laid out in verse 24.
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The verse begins with the conjunction dio.
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Therefore, therefore the Lexim text tags this as an inferential
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conjunction. It shows a direct unavoidable
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pause and effect relationship from the previous verses.
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Because they did all of that, therefore this happens.
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And what happens is built around a terrifying verb, paradoken.
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The Lexim tags it as a definitive completed action in
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the active voice. It means to hand over or to give
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over. God is the subject performing
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the action, and the people are the direct object.
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God actively handed them over. I want to pause here and look at
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this conceptually, because this is a massive theological idea
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rooted entirely in the grammar. Let's unpack it.
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When we think of divine judgement, we often imagine an
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act of striking down. We picture lightning bolts from
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the sky or a catastrophic sludge.
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But this verb, pear doken, isn't the grammar of God striking a
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society with lightning. It is the grammar of a leash
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being unclipped. Syntactically, God is the one
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unclipping the leash. He removes the restraint.
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Think about walking a massive dog that desperately wants to
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Sprint into a busy intersection. OK, you're holding the leash,
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restraining the dog's natural desires for its own safety.
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If you want to judge the dog, you don't have to hit it.
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You just unclip the Leech and let it do what it already wants
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to do. That makes perfect sense.
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The release of the restraint is the judgement God gives them
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over to what the preposition of direction AB surya points to the
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object. Taith epithemia is tung cardian
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autumn. The lusts are cravings of their
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hearts. He hands them over to their own
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internal desires. And the Lexan database
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identifies an infinitive of purpose or result right after
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this. What is the infinitive?
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The verb is atomazestai, meaning to dishonor.
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He handed them over to their lusts, resulting in the
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dishonoring of their own bodies among themselves.
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The syntactic echoes in this section are chilling.
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Verse 25 repeats the tragedy of verse 23.
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Using a compound form of the same verb metal accent they
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exchanged. They traded the truth of God for
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a specific prepositional object to suicide.
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Lie. Notice the definite article
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there. It isn't just a lie.
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It is the lie, the lie, the core lie, that the creature is worthy
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of the Creator's glory. Right, and the text proves that
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with the next clause they worship and serve the creation.
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And then we hit the preposition para.
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The Lexim text tags this as a preposition of substitution,
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translating to more than rather than or instead of, they
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substitute the creator with the creation.
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Which forces the second sequence of judgment in verse 26.
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The verse starts with the preposition daya because because
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this is a preposition of causation.
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The substitution of the Creator is the exact cause for the
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second occurrence of the verb perdokan.
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God gave them over again. But the direct objects shift.
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This time he doesn't just give them over to the general desires
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of their hearts. No.
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The text uses the nouns pathotemius, dishonorable
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passions. The leash is unclipped even
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further. We need to outline the precise
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grammar of verses 26 and 27 here because Paul uses parallel
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sentence structures to describe the results of these
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dishonorable passions. Walk us through that.
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He starts with the females exchanging the natural function
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for that which is against nature.
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And then verse 27 begins with the adverb homolios likewise or
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in the same manner. Yeah, this adverb of manner
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applies the exact same structural rebellion to the
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males. The text uses an active
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participle for abandoning the natural function and a passive
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verb meaning they were consumed with their desire for one
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another. The syntax of this section
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concludes with a grim resolution.
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We find the circumstantial participle epilemonantes
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receiving. What are they receiving?
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The direct object is 10 anti mystean.
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The recompense or the penalty and the genitive noun modifying
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that penalty is Tessa planes of their error.
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What does that mean structurally for the concept of judgment?
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It means the penalty is grammatically linked as the
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unavoidable built in consequence of the action itself.
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They are actively receiving in themselves the penalty that fits
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the error. The penalty is built in.
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Yes. The judgment isn't an external
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force applied to them. The judgment is the grammatical
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realization of their own substituted desires.
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God's wrath in this specific text is syntactically defined as
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His passive allowance of human self destruction.
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God removes his hand and the system collapses on itself,
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which leads us to the final, darkest phase of this analysis.
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Verses 28 through 32 detail the culmination of the debased mind.
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This is the final logical progression of the chapter, and
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it hinges on verse 28, specifically on the conjunction
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Cathos just as or in proportion as OK.
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This creates A comparative subordinate clause.
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Let's read the load bearing walls of that clause.
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Because they didn't see fit to itch kind an active infinitive
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meaning to have or to hold God in their knowledge, right?
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God executed the third and final paradoke, and he gave them over.
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The proportion is exact. They abandoned the knowledge of
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God. Therefore, God abandoned them to
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a mind incapable of proper knowledge.
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The punishment matches the crime.
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Yes. The target of this final handing
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over is described with the accusative adjective, a docomon
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modifying the noun noun, a base, worthless or disqualified mind.
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A mind that can't pass a basic test?
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A mind that can't discern structural integrity.
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And what is the result of a worthless mind?
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Let's look. The Lexum text points to the
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infinitive point to do. To do things that are not
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proper. This sets off one of the most
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intense grammatical sequences in the New Testament.
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Verse 29 introduces the circumstantial participle
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peplerominus, meaning having been filled or stuffed full.
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The leximtext tags this in the perfect tense, which means they
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were filled in the past and they remain completely full now.
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The passive voice means this condition was brought upon them
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as a result of the worthless mind.
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And what are they filled with? The syntax piles up a relentless
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list of nouns in the date of and genitive cases.
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I will read through the root meanings of these words because
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the sheer volume of them is suffocating.
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Unrighteousness, wickedness, greediness, malice, envy,
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murder, strife, deceit, malevolence.
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The syntactic structure functions as a complete
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exhaustive catalog of human ruins.
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It is a long list. And notice the progression
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within the nouns themselves. It moves from internal hidden
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states like greediness and envy outward into active communal
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destruction, murder, strife, gossips, slanderers.
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The internal becomes external. Exactly.
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It moves from an attitude of being arrogant and boastful to
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the active contriving of new evils.
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The text calls them Epheretus Caicon, inventors of evil.
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They have exhausted the known ways to rebel, so their
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worthless minds invent new categories of rebellion.
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All of this brings us to the final verdict in verse 32.
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This is the climax of the argument.
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We see a familiar word reappear here, the circumstantial
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participle epignons. Knowing.
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The root is to know or to recognize fully.
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They know this. It is an established fact in
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their minds. What do they know?
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The direct object is to Decayoma the requirement, the regulation,
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or the righteous decree of God. They know the structural code of
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the universe. They know the building is going
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to collapse. Specifically, they know the
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requirement that those practicing such things are
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axioi, an adjective meaning worthy or deserving of death.
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So they have the knowledge of the Creator from verse 19, and
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they have the knowledge of the moral requirement and the
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penalty from verse 32. They possess all the data.
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So how does Paul conclude the analysis of human rebellion?
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He details a final devastating grammatical construction.
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It relies on correlative conjunct that balance 2 distinct
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actions. OK, what is the first one?
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The first conjunction is Umanon not only it modifies the active
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verb poison to do they not only do the things worthy of death.
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But then we hit the adversative conjunction.
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But also it forces a contrast and an escalation.
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At the conjunction, but also modifies a different verb
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entirely, Cenoto cuisine. The route means to agree with,
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to consent to, or to approve of. Oh wow.
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They not only do the things, but they also approve of those who
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practice them. Here is the theological hook
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hidden in the syntax. The grammar proves that the
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ultimate expression of human rebellion against God isn't, you
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know, merely the Commission of the ACT itself.
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The lowest point of the spiral, the absolute bottom of the
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structural collapse, is the active communal endorsement of
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the rebellion. It is looking at someone else
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destroying the load bearing walls of their own house,
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knowing the roof is going to cave in and cheering them on.
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It is the formalization of the lie.
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The syntax moves from the individual suppressing the truth
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internally in verse 18 to the individual exchanging the truth
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for an idol in verse 23, to the society mutually encouraging and
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applauding the rebellion in verse 32.
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The whole sequence, yes, the progression is mathematically
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mapped out by the verbs. Let's unpack this and synthesize
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everything we have traced through this Lexim syntactic
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analysis. We started by looking at the
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appositional identity of a messenger.
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We did a man defined grammatically as the literal
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property of Jesus Christ, set apart for a specific purpose.
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We looked at the mutual obligation of faith built on
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reciprocal pronouns that level all human hierarchy.
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We saw the thesis statement where the gospel is equated with
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the sheer strength of God to save.
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Right. And from that height of divine
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grace, the syntax took us through the mechanics of human
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depravity, the active verbs of suppressing plain truth, the
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tragic exchange of the imperishable for the perishable.
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Resulting in God's active, repeated verb of judgement
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giving over a society to its own desires, handing them over to a
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worthless mind until they are filled with a catalog of ruin,
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culminating in the communal approval of their own
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destruction. The linguistic architecture of
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this chapter is incredibly rigid.
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It is so tight. The causal clauses, the
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prepositional arrows, the shifts from active to passive voice,
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none of it is accidental. It forms an ironclad logical
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argument. Every piece has a function.
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Which leaves me with a final thought for you.
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Them all over. When we read a text, any text,
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but especially one with this much historical weight, we
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usually just scan the surface. We look for the main idea.
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Right. We look for the paint color, we
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look for the general idea of the emotional resonance, the nice
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summary, but it's a very syntax, the prepositions, the active
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versus passive voice, the direction of the verbs.
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That genet is a source. The structure.
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Yes, the structure. If the microscopic grammar
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carries this much weight and reveals such a stark, objective
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picture of human nature and divine justice, what are you
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missing in your own daily reading by skimming past the
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structure? That is a great question.
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If you don't know where the load bearing walls are, how do you
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know what is holding the house up?
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Thank you for joining us on this intense, purely structural deep
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dive. We will see you next time.