These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Questions for Review and Discussion

1. What three elements of exposition consistently appear in examples of Old and New Testament preaching? What does the consistency of these elements say about the nature of exposition?

John A. Broadus, the father of modern expository preaching…concludes that in an expository sermon, “the application of the sermon is not merely an appendage to the discussion or a subordinate part of it, but is the main thing to be done.”⁴ For Broadus, the primary duty of the expositor is to exhort the people of God to apply the truths revealed in Scripture because this is the ultimate intent of God’s Word. Personal transformation should be the fruit of biblical exposition.

The Goal p.69

The aim (τέλος) of our charge (τῆς παραγγελίας, a form of παραγγελία) is love (ἀγάπη) that issues from a pure heart and a good conscience and a sincere faith. Certain persons, by swerving from these, have wandered away into vain discussion (ματαιολογίαν, a form of ματαιολογία), desiring (θέλοντες, a present participle of θέλω) to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions (διαβεβαιοῦνται, a form of διαβεβαιόομαι). (1 Timothy 1:5-7 ESV)

Owe no one anything, except to love (ἀγαπᾶν, a present infinitive of ἀγαπάω) each other, for the one who loves (ὁ γὰρ ἀγαπῶν, a present participle of ἀγαπάω) another has fulfilled (πεπλήρωκεν, an active form of πληρόω in the perfect tense¹) the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal,² You shall not covet,” and any other commandment, are summed up in this word: “You shall love (ἀγαπήσεις, another form of ἀγαπάω in the future tense) your neighbor as yourself”³ [Table]. Love (ἡ ἀγάπη) does no wrong to a neighbor; therefore love (ἡ ἀγάπη) is the fulfilling (πλήρωμα) of the law. (Romans 13:8-10 ESV)

Do not think that I have come to abolish (καταλῦσαι, an infinitive form of καταλύω) the Law or the Prophets; I have not come to abolish (καταλῦσαι, an infinitive form of καταλύω) them but to fulfill (πληρῶσαι, an active form of πληρόω in the optative mood) them. (Matthew 5:17 ESV) [Addendum 8/4/24: I read this as πληρώσαι rather than πληρῶσαι, which might indicate an infinitive form as well as the optative form.]

But I say, walk (περιπατεῖτε, an imperative or indicative form of περιπατέω) by the Spirit, and you will not gratify (οὐ μὴ τελέσητε, a form of τελέω in the aorist tense and subjunctive mood⁴) the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table]. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God [Table]. But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table]. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. (Galatians 5:16-24 ESV)

The application—walk by the Spirit, and you will not gratify the desires of the flesh⁵—elevates Jesus’ stated purpose to fulfill the law from the iffy maybe πληρῶσαι in the optative mood to accomplished fact as each and every human being walks by the Spirit all day, everyday, forever. That, in turn, elevates walk by the Spirit, and you will not gratify the desires of the flesh from an ordinary application of a relatively arbitrarily selected cluster of verses around Galatians 5:16 to a super-application of the Lord’s redemptive plan found in Genesis 1:1 through Revelation 22:21. Will the expository preaching method described in this textbook honor and reinforce that status or drown it in a surfeit of ordinary applications?

Probably the best description of ancient exposition occurs in Nehemiah’s account of Israel’s reacquaintance with the Word of God after the people returned from exile in Babylon, where they had forgotten God’s law and the language in which it had been given:

Ezra opened the book. All the people could see him because he was standing above them; and as he opened it, the people all stood up. Ezra praised the Lord, the great God; and all the people lifted their hands and responded, “Amen! Amen!” Then they bowed down and worshiped the Lord with their faces to the ground.

The Levites—Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbathai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah—instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people understood what was being read.

Nehemiah 8:5-8

The exposition of the Word involved three elements: presentation of the Word (it was read), explanation of the Word (making it clear and giving its meaning),⁷ and exhortation based on the Word (the priests caused the people to understand in such a way that they could use the information that was imparted).⁸ Presentation of the Word itself, explanation of its content, and exhortation to apply its truths composed the pattern of proclamation.

The Pattern pp. 70, 71

Masoretic Text		Septuagint
Nehemiah 8:5 (Tanakh)	Nehemiah 8:5 (NET)	2 Esdras 18:5 (NETS)	Nehemiah 8:5 (English Elpenor)
And Ezra opened the book in the sight of all the people–for he was above all the people–and when he opened it, all the people stood up.	Ezra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up.	And Esdras opened the book before all the people, because he was above the people, and it happened, when he opened it, all the people stood.	And Esdras opened the book before all the people, for he was above the people; and it came to pass when he had opened it, [that] all the people stood.
And Ezra blessed HaShem, the great G-d. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before HaShem with their faces to the ground.	Ezra blessed the Lord, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the Lord with their faces to the ground.	And Esdras blessed the Lord, the great God, and all the people answered and said, “Amen,” lifting up their hands, and they bowed and did obeisance to the Lord with their face to the ground.	And Esdras blessed the Lord, the great God: and all the people answered, and said, Amen, lifting up their hands: and they bowed down and worshipped the Lord with their face to the ground.
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, even the Levites, caused the people to understand (מְבִינִ֥ים) the Law; and the people stood in their place.	Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah—all of whom were Levites—were teaching (bîn, מבינים) the people the law, as the people remained standing.	And Iesous and Banaias and Sarabia were instructing (συνετίζοντες); Akoub, Sabbathaios, Kallitas, Azarias, Iozabad, Hanani, Phalaias and the Leuites tutored the people in the law, and the people kept their stance.	And Jesus and Banaias and Sarabias instructed (συνετίζοντες) the people in the law, and the people [stood] in their place.
And they read (וַיִּקְרְא֥וּ) in the book, in the Law of G-d, distinctly (מְפֹרָ֑שׁ); and they gave (וְשׂ֣וֹם) the sense (שֶׂ֔כֶל), and caused them to understand (וַיָּבִ֖ינוּ) the reading.	They read (qārā’, ויקראו) from the book of God’s law, explaining (pāraš, מפרש) it and imparting (śûm, ושׁום) insight (śēḵel, שׁכל). Thus the people gained understanding (bîn, ויבינו) from what was read.	And they read (καὶ ἀνέγνωσαν) from the book of the law of God, and Esdras was teaching (ἐδίδασκεν) and expanding (καὶ διέστελλεν) on the knowledge of the Lord (ἐν ἐπιστήμῃ κυρίου), and the people understood (συνῆκεν) during the reading.	And they read (καὶ ἀνέγνωσαν) in the book of the law of God, and Esdras taught (ἐδίδασκεν), and instructed them distinctly (καὶ διέστελλεν) in the knowledge of the Lord (ἐν ἐπιστήμῃ Κυρίου), and the people understood (συνῆκεν) [the law] in the reading.

These three elements in the Old Testament proclamation consistently reappear in New Testament practice.⁹ Luke records that when Jesus first explained his ministry in the synagogue, he read the Scripture out loud (4:18-19), explained the import of what was read (4:21), and then made the implications clear—though it was not to his listeners’ liking that the obvious application meant yielding honor to Jesus (4:23-29).

The Pattern p. 71

And Jesus returned in the power of the Spirit (ἐν τῇ δυνάμει τοῦ πνεύματος)⁶ to Galilee, and a report about him went out through all the surrounding country. And he taught (ἐδίδασκεν, a form of διδάσκω) in their synagogues, being glorified by all.

And he came to Nazareth,⁷ where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read (ἀναγνῶναι, an infinitive form of ἀναγγέλλω). And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me, because⁸ he has anointed me to proclaim good news⁹ to the poor.¹⁰ He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” And all spoke well of him and marveled at the gracious words that were coming from his mouth. And they said, “Is not¹¹ this Joseph’s son?”¹² And he said to them, “Doubtless you will quote to me this proverb, ‘“Physician, heal yourself.” What we have heard you did at Capernaum¹³ (Luke 4:31-44¹⁴), do here in your hometown as well.’” And he said, “Truly, I say to you, no prophet is acceptable in his hometown. But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months (1 Kings 17:1-6), and a great famine came over all the land, and Elijah was sent to none of them but only to Zarephath, in the land of Sidon,¹⁵ to a woman who was a widow (1 Kings 17:7-16). And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman (2 Kings 5:1-19) the Syrian” [Table]. When they heard these things, all in the synagogue were filled with wrath. And they rose up and drove him out of the town and brought him to the brow¹⁶ of the hill on which their town was built, so that¹⁷ they could throw him down the cliff. But passing through their midst, he went away. (Luke 4:14-30 ESV)

Masoretic Text		Septuagint
Isaiah 61:1, 2 (Tanakh/KJV)	Isaiah 61:1, 2 (NET)	Isaiah 61:1, 2 (NETS)	Isaiah 61:1, 2 (English Elpenor)
The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;	The Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners,	The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind,	The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;	to announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,	to summon the acceptable year of the Lord and the day of retribution, to comfort all who mourn	to declare the acceptable year of the Lord, and the day of recompence; to comfort all that mourn;

These features are consistent enough…to challenge today’s preachers to consider whether their exposition of Scripture faithfully reflects these biblical elements: presentation of an aspect of the Word itself, explanation of what that portion of the Word means, and exhortation to act on the basis of what that explanation reveals…

These features of exposition occur with enough frequency to suggest a common approach to expounding God’s truth: present the Word, explain what it says, and exhort on the basis of what it means. This is the essence and ethic of expository preaching.

The Pattern p. 72

2. What three components of exposition usually occur in each main point? Why are all three important?

Exposition does not merely involve the transmission of biblical information. It also demands establishment of the biblical basis for an action or a belief that God requires of his people…God has revealed these matters for the purpose of telling his people who he is and how they should relate to him and to one another. Until people can see how the truths of a text operate in their lives, the exposition remains incomplete. This is why explanation, illustration, and application should act as proof, demonstration, and specification of the exhortation a preacher makes and the transformation God requires.¹⁰

…these traditional categories can damage expository preaching if preachers do not see that explanation, illustration, and application are all essential components of opening and unfolding the meaning of a text. Explanation answers the question, What does the text mean? Illustration responds to, Show me what the text means. Application answers, What does the text mean to me? Ordinarily, each component has a vital roll in establishing listeners’ full understanding of a text.¹⁴

The Components pp. 72, 73

The more you preach, the more you will discover that this unfolding of biblical truth makes the components of exposition interdependent and, at times, indistinguishable.¹⁷ Illustration sometimes offers the best explanation; explanation focused on an FCF may sound much like application; and application may offer the opportunity for both illustration and explanation (see James 3:2-12).

The Components p. 74

Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If¹⁸ we put bits into the mouths of horses so that¹⁹ they obey us, we guide their whole bodies as well [Table]. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever²⁰ the will²¹ of the pilot directs [Table]. So also the tongue is a small member, yet it boasts of great things.

How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell [Table]. For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless²² evil, full of deadly poison. With it we bless our Lord²³ and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither²⁴ can a salt pond yield fresh²⁵ water. (James 3:1-12 ESV)

The author pointed to James 3:2-12 as an example of how “application may offer the opportunity for both illustration and explanation.” Up through verse 3:10a most of James’ statements support his primary application: Not many of you should become teachers, my brothers…²⁶ Granted, those statements are a mixture of explanation and illustration.

This is why Not many of you should become teachers…
Explanation	Illustration
…for you know that we who teach will be judged with greater strictness. (James 3:1b ESV)	If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. (James 3:3 ESV)
For we all stumble in many ways. (James 3:2a ESV)	Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. (James 3:4 ESV)
So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! (James 3:5 ESV)	For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, (James 3:7 ESV)
And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. (James 3:6 ESV)	With it (the tongue) we bless our Lord and Father, and with it we curse people who are made in the likeness of God. (James 3:9 ESV)
but no human being can tame the tongue. It is a restless evil, full of deadly poison. (James 3:8 ESV)	From the same mouth come blessing and cursing. (James 3:10a ESV)

There was another train of thought, another argument, growing up within James’ original argument:

And if anyone does not stumble in what he says, he is a perfect man, (James 3:2b ESV)
Explanation	Illustration
able also to bridle his whole body. (James 3:2c ESV)	If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. (James 3:3 ESV)
but no human being can tame the tongue. (James 3:8a ESV)	Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. (James 3:4 ESV)
With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. (James 3:9 ESV)	For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, (James 3:7 ESV)
From the same mouth come blessing and cursing. My brothers, these things ought not to be so. (James 3:10 ESV)	Does a spring pour forth from the same opening both fresh and salt water? (James 3:11 ESV)
	Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water. (James 3:12 ESV)

This second argument hints at another application that is never quite stated explicitly. Earlier James wrote: If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.²⁷ So, I might imagine an application: “Bridle your tongue,” but this seems more like a fallen condition focus (FCF) when considered along with but no human being can tame the tongue.²⁸ And where is the grace?

Again, James hinted at it but did not state it explicitly (James 1:16-18 ESV):

Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

For the actual application to James’ second argument I’ll return to Paul, adding Luke’s description of Jesus this time as both explanation and illustration: walk by the Spirit—as Jesus walked in the power of the Spirit²⁹—and you will not gratify the desires of the flesh.³⁰ I called this a super-application because of its role in accomplishing Jesus’ stated purpose to fulfill (πληρῶσαι, an active form of πληρόω in the optative mood) (Matthew 5:17) the law. But I probably recognized it as a super-application because the Holy Spirit brings it to mind whenever I am exhorted to do something by more ordinary applications lest I foolishly return to my own vomit, striving again to have my own righteousness derived from the law³¹ (or from the applications that exegete the law), rather than to have the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness;³² being guided, carried along and energized by Jesus’ own love—the fulfilling (πλήρωμα) of the law³³—his own joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control³⁴ all day, everyday, forever; against such things there is no law.³⁵

As your expertise grows, the components of exposition will blend and bond to drive the truths of God’s Word deep into the hearts of his people.¹⁸

In well-planned expository messages, each component of exposition (i.e., explanation, illustration, and application) occurs in each main point of the sermon, because listeners will otherwise wonder why we have explained aspects of the text that are not related to their lives.

The Components p. 74

3. How may the proportion of the components of exposition vary according to the nature of a congregation? Why are all the components still important for all congregations?

Imagining their listeners are present, the finest expositors begin preparing each sermon by asking themselves the following question: What may I, with the authority of God’s Word, require of you as a result of what we discern this text means? Recognition that listeners have a personal need to discern a text’s meaning for their lives, rather than simply accepting the assertions or dictates of a preacher, forces pastors to evaluate whether their messages are accessible as well as informative, and applicable as well as astute.

…The most common order in which exposition’s components appear, however, is explanation, illustration, and application.¹⁹ This allows a preacher to establish a truth, demonstrate its implications for mind and heart, and then apply it.

The Balance: A Generic Framework pp. 74, 75

It is helpful for student preachers to prepare sermons that give equal attention to each of the sermon components so that they learn to use all the homiletical tools. Differences among congregations, however, require pastors to vary the proportions of the expositional components.²⁰

Youth pastors typically swell the illustrative component of their sermons and drive application home behind a few well-chosen explanatory points… Blue-collar congregations often desire solid explanation whose relevance is spelled out more fully in down-to-earth application… When professionals and management types dominate a congregation, the pastor may want to hit application lightly since these persons are often most motivated by what they determine to do and are not accustomed to having others make decisions for them. In such a congregation, it may be important to package explanation in such a way that application becomes largely self-evident…

Each of these congregational characterizations is almost sinfully stereotypical and should not rule common sense. My own experience has been that sermons that provide a healthy combination of all the expositional components can be preached with impact almost anywhere with only minor adjustments.

The Balance: A Customized Approach pp. 75, 76

Even though the relationships are not exclusive of one another, it is often helpful to think that explanations prepare the mind, illustrations prepare the heart, and applications prepare the will to obey God. This approach cautions preachers to avoid messages that do not offer adequate servings of explanation, illustration, and application.

A balanced expositional meal carries each component in sufficient proportion to nourish the whole person. In addition, an expositional meal placed before the entire family of God should feed the different ages, learning styles, and personalities present so as not to slight the needs and values of any.²¹

No strict rules determine the proportion these expository components should take in any specific sermon.

Balanced Christians disdain messages whose illustrations dominate to the point of entertainment, whose applications extend to the level of diatribe, or whose explanations enlarge to ponderous displays of academic erudition.

The Balance: A Healthy Approach pp. 76, 77

4. What does the diversity of biblical terms related to preaching indicate about the tone and the manner of expository preaching? What, ultimately, should govern the tone of our sermons?

In obedience to biblical imperatives, an expositor must preach “as one who speaks the very words of God” (1 Pet. 4:11). Preaching that lacks authority leaves a congregation longing for the divine voice.

The Attitudes: A Divine Authority p. 79

The end (τὸ τέλος) of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers.³⁶ Above all, keep loving one another earnestly, since love covers a multitude of sins [Table]. Show hospitality to one another without grumbling.³⁷ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God (ὡς λόγια θεοῦ); whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen. (1 Peter 4:7-11 ESV)

Lives sickened by sin, confused by culture, and crushed by tragedy desire no “uncertain sound” (1 Cor. 14:8 KJV).

The Attitudes: A Divine Authority p. 79

Now,³⁸ brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none³⁹ is without meaning, but if I do not know the meaning (τὴν δύναμιν, a form of δύναμις) of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. (1 Corinthians 14:6-12 ESV)

Still, we need to understand that this authority resides in the truth of the Word rather than in a particular tone we bring to our messages. We need to distinguish carefully between preaching with authority and merely sounding authoritative.²⁷

A pastor confident of the Bible’s truth is able to preach with great force or with great gentleness and still speak with authority. Preaching with authority relates more to the confidence and the integrity with which a preacher expresses God’s truth than to a specific tone or posture a preacher assumes…The intention and effectiveness of Scripture are undercut by a manner of proclamation milder or bolder than the text and the situation indicate are appropriate (see 1 Thess. 5:14).

The Attitudes: A Divine Authority p. 79

We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly⁴⁰ in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise prophecies, but⁴¹ test everything; hold fast what is good. Abstain from every form of evil.

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it. (1 Thessalonians 5:12-24 ESV)

The same principles of exposition that require us to reflect the intent of a biblical author should direct us to speak in a manner appropriate for the truth being presented. The great variety of terms in the original languages that relate to preachers and their tasks confirm how manifold our expressions may need to be…

The Attitudes: A Biblical Manner p. 79

Just as no one word captures all the dimensions of biblical preaching, so no one style can reflect its many facets.²⁸

We do not need to pump our authority into the Word to make it effective…

No one approach, attitude, or tone will suit all occasions…

Our own relationship with Christ teaches us that we must treat people with compassion as well as confront them with the authority of God’s Word…

Life is too complex, the obligations of preaching too myriad, and the message of Scripture too rich for preachers to impoverish their ministries with one style of sermonizing…

The Attitudes: A Humble Boldness pp. 80-83

Our tone should always resonate with the humility of one who speaks with authority because we are under the authority of One greater than all (2 Tim. 4:1-2)…

We represent him. Therefore we must consider how he would speak were he to address our listeners with the truths committed to our care. If the words we are saying come from Christ’s mouth, how would he say them? Our words must reflect his character as well as his truth if our preaching is to remain true to him.

The Attitudes: A Christlikeness p. 83

This has already gone long. I’ll finish the Exercises in a continuation of Chapter 4.

Tables comparing Nehemiah 8:5; 8:6; 8:7; 8:8; Isaiah 61:1 and 61:2 in the Tanakh, KJV and NET, and tables comparing the Greek of Nehemiah 8:5 (2 Esdras 18:5); 8:6 (18:6); 8:7 (18:7); 8:8 (18:8); Isaiah 61:1 and 61:2 in the Septuagint (BLB and Elpenor), and tables comparing Luke 4:16; 4:18; 4:22, 23; 4:26; 4:29; James 3:8, 9; 3:12; 1 Peter 4:7; 4:9; 1 Corinthians 14:6; 14:10; 1 Thessalonians 5:13 and 5:21 in the KJV and NET follow.

Nehemiah 8:5 (Tanakh)	Nehemiah 8:5 (KJV)	Nehemiah 8:5 (NET)
And Ezra opened the book in the sight of all the people–for he was above all the people–and when he opened it, all the people stood up.	And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:	Ezra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up.

Nehemiah 8:5 (Septuagint BLB)	Nehemiah 8:5 (Septuagint Elpenor)
καὶ ἤνοιξεν Εσδρας τὸ βιβλίον ἐνώπιον παντὸς τοῦ λαοῦ ὅτι αὐτὸς ἦν ἐπάνω τοῦ λαοῦ καὶ ἐγένετο ἡνίκα ἤνοιξεν αὐτό ἔστη πᾶς ὁ λαός	καὶ ἤνοιξεν ῎Εσδρας τὸ βιβλίον ἐνώπιον παντὸς τοῦ λαοῦ, ὅτι αὐτὸς ἦν ἐπάνω τοῦ λαοῦ -καὶ ἐγένετο ἡνίκα ἤνοιξεν αὐτό, ἔστη πᾶς ὁ λαός
2 Esdras 18:5 (NETS)	Nehemiah 8:5 (English Elpenor)
And Esdras opened the book before all the people, because he was above the people, and it happened, when he opened it, all the people stood.	And Esdras opened the book before all the people, for he was above the people; and it came to pass when he had opened it, [that] all the people stood.

Nehemiah 8:6 (Tanakh)	Nehemiah 8:6 (KJV)	Nehemiah 8:6 (NET)
And Ezra blessed HaShem, the great G-d. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before HaShem with their faces to the ground.	And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.	Ezra blessed the Lord, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the Lord with their faces to the ground.

Nehemiah 8:6 (Septuagint BLB)	Nehemiah 8:6 (Septuagint Elpenor)
καὶ ηὐλόγησεν Εσδρας κύριον τὸν θεὸν τὸν μέγαν καὶ ἀπεκρίθη πᾶς ὁ λαὸς καὶ εἶπαν αμην ἐπάραντες χεῖρας αὐτῶν καὶ ἔκυψαν καὶ προσεκύνησαν τῷ κυρίῳ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν	καὶ ηὐλόγησεν ῎Εσδρας Κύριον τὸν Θεὸν τὸν μέγαν, καὶ ἀπεκρίθη πᾶς ὁ λαὸς καὶ εἶπαν· ἀμήν, ἐπάραντες τὰς χεῖρας αὐτῶν, καὶ ἔκυψαν καὶ προσεκύνησαν τῷ Κυρίῳ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν
2 Esdras 18:6 (NETS)	Nehemiah 8:6 (English Elpenor)
And Esdras blessed the Lord, the great God, and all the people answered and said, “Amen,” lifting up their hands, and they bowed and did obeisance to the Lord with their face to the ground.	And Esdras blessed the Lord, the great God: and all the people answered, and said, Amen, lifting up their hands: and they bowed down and worshipped the Lord with their face to the ground.

Nehemiah 8:7 (Tanakh)	Nehemiah 8:7 (KJV)	Nehemiah 8:7 (NET)
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.	Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.	Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah—all of whom were Levites—were teaching the people the law, as the people remained standing.

Nehemiah 8:7 (Septuagint BLB)	Nehemiah 8:7 (Septuagint Elpenor)
καὶ Ἰησοῦς καὶ Βαναιας καὶ Σαραβια ἦσαν συνετίζοντες τὸν λαὸν εἰς τὸν νόμον καὶ ὁ λαὸς ἐν τῇ στάσει αὐτοῦ	καὶ ᾿Ιησοῦς καὶ Βαναΐας καὶ Σαραβίας ἦσαν συνετίζοντες τὸν λαὸν εἰς τὸν νόμον· καὶ ὁ λαὸς ἐν τῇ στάσει αὐτοῦ
2 Esdras 18:7 (NETS)	Nehemiah 8:7 (English Elpenor)
And Iesous and Banaias and Sarabia were instructing; Akoub, Sabbathaios, Kallitas, Azarias, Iozabad, Hanani, Phalaias and the Leuites tutored the people in the law, and the people kept their stance.	And Jesus and Banaias and Sarabias instructed the people in the law, and the people [stood] in their place.

Nehemiah 8:8 (Tanakh)	Nehemiah 8:8 (KJV)	Nehemiah 8:8 (NET)
And they read in the book, in the Law of G-d, distinctly; and they gave the sense, and caused them to understand the reading.	So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.	They read from the book of God’s law, explaining it and imparting insight. Thus the people gained understanding from what was read.

Nehemiah 8:8 (Septuagint BLB)	Nehemiah 8:8 (Septuagint Elpenor)
καὶ ἀνέγνωσαν ἐν βιβλίῳ νόμου τοῦ θεοῦ καὶ ἐδίδασκεν Εσδρας καὶ διέστελλεν ἐν ἐπιστήμῃ κυρίου καὶ συνῆκεν ὁ λαὸς ἐν τῇ ἀναγνώσει	καὶ ἀνέγνωσαν ἐν βιβλίῳ νόμου τοῦ Θεοῦ, καὶ ἐδίδασκεν ῎Εσδρας καὶ διέστελλεν ἐν ἐπιστήμῃ Κυρίου, καὶ συνῆκεν ὁ λαὸς ἐν τῇ ἀναγνώσει
2 Esdras 18:8 (NETS)	Nehemiah 8:8 (English Elpenor)
And they read from the book of the law of God, and Esdras was teaching and expanding on the knowledge of the Lord, and the people understood during the reading.	And they read in the book of the law of God, and Esdras taught, and instructed them distinctly in the knowledge of the Lord, and the people understood [the law] in the reading.

Isaiah 61:1 (Tanakh)	Isaiah 61:1 (KJV)	Isaiah 61:1 (NET)
The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;	The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;	The Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners,

Isaiah 61:1 (Septuagint BLB)	Isaiah 61:1 (Septuagint Elpenor)
πνεῦμα κυρίου ἐπ᾽ ἐμέ οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν	ΠΝΕΥΜΑ Κυρίου ἐπ᾿ ἐμέ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν
Isaiah 61:1 (NETS)	Isaiah 61:1 (English Elpenor)
The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind,	The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;

Isaiah 61:2 (Tanakh)	Isaiah 61:2 (KJV)	Isaiah 61:2 (NET)
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;	To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;	to announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,

Isaiah 61:2 (Septuagint BLB)	Isaiah 61:2 (Septuagint Elpenor)
καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως παρακαλέσαι πάντας τοὺς πενθοῦντας	καλέσαι ἐνιαυτὸν Κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως τῷ Θεῷ ἡμῶν, παρακαλέσαι πάντας τοὺς πενθοῦντας
Isaiah 61:2 (NETS)	Isaiah 61:2 (English Elpenor)
to summon the acceptable year of the Lord and the day of retribution, to comfort all who mourn	to declare the acceptable year of the Lord, and the day of recompence; to comfort all that mourn;

Luke 4:16 (NET)	Luke 4:16 (KJV)
Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read,	And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

Luke 4:16 (NET Parallel Greek)	Luke 4:16 (Stephanus Textus Receptus)	Luke 4:16 (Byzantine Majority Text)
Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγὴν καὶ ἀνέστη ἀναγνῶναι	και ηλθεν εις την ναζαρετ ου ην τεθραμμενος και εισηλθεν κατα το ειωθος αυτω εν τη ημερα των σαββατων εις την συναγωγην και ανεστη αναγνωναι	και ηλθεν εις την ναζαρετ ου ην τεθραμμενος και εισηλθεν κατα το ειωθος αυτω εν τη ημερα των σαββατων εις την συναγωγην και ανεστη αναγνωναι

Luke 4:18 (NET)	Luke 4:18 (KJV)
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed,	The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

Luke 4:18 (NET Parallel Greek)	Luke 4:18 (Stephanus Textus Receptus)	Luke 4:18 (Byzantine Majority Text)
πνεῦμα κυρίου ἐπ᾿ ἐμὲ οὗ εἵνεκεν ἔχρισεν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκεν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,	πνευμα κυριου επ εμε ου ενεκεν εχρισεν με ευαγγελιζεσθαι πτωχοις απεσταλκεν με ιασασθαι τους συντετριμμενους την καρδιαν κηρυξαι αιχμαλωτοις αφεσιν και τυφλοις αναβλεψιν αποστειλαι τεθραυσμενους εν αφεσει	πνευμα κυριου επ εμε ου εινεκεν εχρισεν με ευαγγελισασθαι πτωχοις απεσταλκεν με ιασασθαι τους συντετριμμενους την καρδιαν κηρυξαι αιχμαλωτοις αφεσιν και τυφλοις αναβλεψιν αποστειλαι τεθραυσμενους εν αφεσει

Luke 4:22, 23 (NET)	Luke 4:22, 23 (KJV)
All were speaking well of him, and were amazed at the gracious words coming out of his mouth. They said, “Isn’t this Joseph’s son?”	And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?

Luke 4:22 (NET Parallel Greek)	Luke 4:22 (Stephanus Textus Receptus)	Luke 4:22 (Byzantine Majority Text)
Καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ καὶ ἔλεγον· οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος	και παντες εμαρτυρουν αυτω και εθαυμαζον επι τοις λογοις της χαριτος τοις εκπορευομενοις εκ του στοματος αυτου και ελεγον ουχ ουτος εστιν ο υιος ιωσηφ	και παντες εμαρτυρουν αυτω και εθαυμαζον επι τοις λογοις της χαριτος τοις εκπορευομενοις εκ του στοματος αυτου και ελεγον ουχ ουτος εστιν ο υιος ιωσηφ

Jesus said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ and say, ‘What we have heard that you did in Capernaum, do here in your hometown too.’”

And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.

Luke 4:23 (NET Parallel Greek)	Luke 4:23 (Stephanus Textus Receptus)	Luke 4:23 (Byzantine Majority Text)
καὶ εἶπεν πρὸς αὐτούς· πάντως ἐρεῖτε μοι τὴν παραβολὴν ταύτην· ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου	και ειπεν προς αυτους παντως ερειτε μοι την παραβολην ταυτην ιατρε θεραπευσον σεαυτον οσα ηκουσαμεν γενομενα εν τη καπερναουμ ποιησον και ωδε εν τη πατριδι σου	και ειπεν προς αυτους παντως ερειτε μοι την παραβολην ταυτην ιατρε θεραπευσον σεαυτον οσα ηκουσαμεν γενομενα εν τη καπερναουμ ποιησον και ωδε εν τη πατριδι σου

Luke 4:26 (NET)	Luke 4:26 (KJV)
Yet Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.	But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.

Luke 4:26 (NET Parallel Greek)	Luke 4:26 (Stephanus Textus Receptus)	Luke 4:26 (Byzantine Majority Text)
καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν	και προς ουδεμιαν αυτων επεμφθη ηλιας ει μη εις σαρεπτα της σιδωνος προς γυναικα χηραν	και προς ουδεμιαν αυτων επεμφθη ηλιας ει μη εις σαρεπτα της σιδωνος προς γυναικα χηραν

Luke 4:29 (NET)	Luke 4:29 (KJV)
They got up, forced him out of the town, and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff.	And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.

Luke 4:29 (NET Parallel Greek)	Luke 4:29 (Stephanus Textus Receptus)	Luke 4:29 (Byzantine Majority Text)
καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφ᾿ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν ὥστε κατακρημνίσαι αὐτόν	και ανασταντες εξεβαλον αυτον εξω της πολεως και ηγαγον αυτον εως της οφρυος του ορους εφ ου η πολις αυτων ωκοδομητο εις το κατακρημνισαι αυτον	και ανασταντες εξεβαλον αυτον εξω της πολεως και ηγαγον αυτον εως οφρυος του ορους εφ ου η πολις αυτων ωκοδομητο εις το κατακρημνισαι αυτον

James 3:8, 9 (NET)	James 3:8, 9 (KJV)
But no human being can subdue the tongue; it is a restless evil, full of deadly poison.	But the tongue can no man tame; it is an unruly evil, full of deadly poison.

James 3:8 (NET Parallel Greek)	James 3:8 (Stephanus Textus Receptus)	James 3:8 (Byzantine Majority Text)
τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων, ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου	την δε γλωσσαν ουδεις δυναται ανθρωπων δαμασαι ακατασχετον κακον μεστη ιου θανατηφορου	την δε γλωσσαν ουδεις δυναται ανθρωπων δαμασαι ακατασχετον κακον μεστη ιου θανατηφορου

With it we bless the Lord and Father, and with it we curse people made in God’s image.

Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

James 3:9 (NET Parallel Greek)	James 3:9 (Stephanus Textus Receptus)	James 3:9 (Byzantine Majority Text)
ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ᾿ ὁμοίωσιν θεοῦ γεγονότας	εν αυτη ευλογουμεν τον θεον και πατερα και εν αυτη καταρωμεθα τους ανθρωπους τους καθ ομοιωσιν θεου γεγονοτας	εν αυτη ευλογουμεν τον θεον και πατερα και εν αυτη καταρωμεθα τους ανθρωπους τους καθ ομοιωσιν θεου γεγονοτας

James 3:12 (NET)	James 3:12 (KJV)
Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.	Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

James 3:12 (NET Parallel Greek)	James 3:12 (Stephanus Textus Receptus)	James 3:12 (Byzantine Majority Text)
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ	μη δυναται αδελφοι μου συκη ελαιας ποιησαι η αμπελος συκα ουτως ουδεμια πηγη αλυκον και γλυκυ ποιησαι υδωρ	μη δυναται αδελφοι μου συκη ελαιας ποιησαι η αμπελος συκα ουτως ουδεμια πηγη αλυκον και γλυκυ ποιησαι υδωρ

1 Peter 4:7 (NET)	1 Peter 4:7 (KJV)
For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.	But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

1 Peter 4:7 (NET Parallel Greek)	1 Peter 4:7 (Stephanus Textus Receptus)	1 Peter 4:7 (Byzantine Majority Text)
Πάντων δὲ τὸ τέλος ἤγγικεν. σωφρονήσατε οὖν καὶ νήψατε εἰς προσευχάς	παντων δε το τελος ηγγικεν σωφρονησατε ουν και νηψατε εις τας προσευχας	παντων δε το τελος ηγγικεν σωφρονησατε ουν και νηψατε εις τας προσευχας

1 Peter 4:9 (NET)	1 Peter 4:9 (KJV)
Show hospitality to one another without complaining.	Use hospitality one to another without grudging.

1 Peter 4:9 (NET Parallel Greek)	1 Peter 4:9 (Stephanus Textus Receptus)	1 Peter 4:9 (Byzantine Majority Text)
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ	φιλοξενοι εις αλληλους ανευ γογγυσμων	φιλοξενοι εις αλληλους ανευ γογγυσμων

1 Corinthians 14:6 (NET)	1 Corinthians 14:6 (KJV)
Now, brothers and sisters, if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching?	Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

1 Corinthians 14:6 (NET Parallel Greek)	1 Corinthians 14:6 (Stephanus Textus Receptus)	1 Corinthians 14:6 (Byzantine Majority Text)
Νῦν δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ [ἐν] διδαχῇ	νυνι δε αδελφοι εαν ελθω προς υμας γλωσσαις λαλων τι υμας ωφελησω εαν μη υμιν λαλησω η εν αποκαλυψει η εν γνωσει η εν προφητεια η εν διδαχη	νυνι δε αδελφοι εαν ελθω προς υμας γλωσσαις λαλων τι υμας ωφελησω εαν μη υμιν λαλησω η εν αποκαλυψει η εν γνωσει η εν προφητεια η εν διδαχη

1 Corinthians 14:10 (NET)	1 Corinthians 14:10 (KJV)
There are probably many kinds of languages in the world, and none is without meaning.	There are, it may be, so many kinds of voices in the world, and none of them is without signification.

1 Corinthians 14:10 (NET Parallel Greek)	1 Corinthians 14:10 (Stephanus Textus Receptus)	1 Corinthians 14:10 (Byzantine Majority Text)
τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ καὶ οὐδὲν ἄφωνον	τοσαυτα ει τυχοι γενη φωνων εστιν εν κοσμω και ουδεν αυτων αφωνον	τοσαυτα ει τυχοι γενη φωνων εστιν εν κοσμω και ουδεν αυτων αφωνον

1 Thessalonians 5:13 (NET)	1 Thessalonians 5:13 (KJV)
and to esteem them most highly in love because of their work. Be at peace among yourselves.	And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

1 Thessalonians 5:13 (NET Parallel Greek)	1 Thessalonians 5:13 (Stephanus Textus Receptus)	1 Thessalonians 5:13 (Byzantine Majority Text)
καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. εἰρηνεύετε ἐν ἑαυτοῖς	και ηγεισθαι αυτους υπερ εκπερισσου εν αγαπη δια το εργον αυτων ειρηνευετε εν εαυτοις	και ηγεισθαι αυτους υπερ εκπερισσου εν αγαπη δια το εργον αυτων ειρηνευετε εν εαυτοις

1 Thessalonians 5:21 (NET)	1 Thessalonians 5:21 (KJV)
But examine all things; hold fast to what is good.	Prove all things; hold fast that which is good.

1 Thessalonians 5:21 (NET Parallel Greek)	1 Thessalonians 5:21 (Stephanus Textus Receptus)	1 Thessalonians 5:21 (Byzantine Majority Text)
πάντα |δὲ| δοκιμάζετε, τὸ καλὸν κατέχετε	παντα δοκιμαζετε το καλον κατεχετε	παντα δε δοκιμαζετε το καλον κατεχετε