{"id":24226,"date":"2024-06-26T14:02:14","date_gmt":"2024-06-26T19:02:14","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=24226"},"modified":"2026-04-26T06:27:32","modified_gmt":"2026-04-26T11:27:32","slug":"christ-centered-preaching-chapter-2","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=24226","title":{"rendered":"Christ-Centered Preaching, Chapter 2"},"content":{"rendered":"

These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:<\/span><\/p>\n

Christ-Centered Preaching: Redeeming the Expository Sermon, 3rd<\/sup> Edition by Bryan Chapell<\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

Questions for Review and Discussion<\/span><\/p>\n

    \n
  1. \n

    How many things is a sermon about? Why?<\/span><\/p>\n<\/li>\n<\/ol>\n

    \n

    Unity<\/span><\/span><\/em><\/p>\n

    Sermons of any significant length contain theological concepts, illustrative materials, and corroborative facts. These many components, however, do not imply that a sermon is about many things. Each feature of a well-wrought message reflects, refines, or develops one major idea. This major idea, or theme, glues the message together and makes the feature’s stick in a listener’s mind. All the features of a sermon should support the concept that unifies the whole.<\/span><\/span><\/em><\/p>\n

    Key Concepts: How many things is a sermon about? One! p. 24<\/span><\/span><\/em><\/p>\n

    Preaching without the discipline of unity typically results in a preacher roaming from one stray thought to another…We…need unity to funnel the infinite exegetical possibilities into a manageable message…The depth of the Word provides us with inspiration for a lifetime of sermons, even as it challenges us to find a means to keep our listeners and ourselves from drowning in its intricacies. Unity may seem binding at first, but it actually frees preachers from the labyrinth of limitless linguistic and explanatory possibilities. The priorities of unity allow preachers to consider prayerfully and in good conscience what not to say as well as what to say.<\/span><\/span><\/em><\/p>\n

    The Reasons for Unity: Speakers Need Focus p. 24<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

    Frankly, \u201cdrowning in [the] intricacies\u201d of God’s Word and wandering \u201cthe labyrinth of limitless linguistic and explanatory possibilities\u201d with Him sounds like the good life to me.<\/span><\/p>\n

    \n

    Sermons are for listeners, not readers. The degree of detail and analysis acceptable for an essay or a novel cannot be handled in an aural environment by listeners who cannot turn back a page, reread a paragraph, slow down, or ask the speaker to pause while they catch up.1<\/sup><\/span><\/span><\/em><\/p>\n

    All good communication requires a theme. If a preacher does not provide a unifying concept for a message, listeners will.<\/span><\/span><\/em><\/p>\n

    Listeners more readily grasp ideas that have been formed and pulled together…Since even Paul prayed that he would speak \u201cas he should\u201d (Col. 4:4), we are not wrong to consider how we form our words or to learn from those who can teach us how to do this well (cf. v. 6).<\/span><\/span><\/em><\/p>\n

    Continue steadfastly in prayer, being watchful in it with thanksgiving. At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison\u2014that I may make it clear, which is how I ought (\u03b4\u03b5\u1fd6<\/a>)<\/em> to speak.<\/span><\/span><\/p>\n

    Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought (\u03b4\u03b5\u1fd6<\/a>)<\/em> to answer each person. (Colossians 4:2-6 ESV)<\/em><\/span><\/span><\/p>\n

    The Reasons for Unity: Listeners Need Focus p. 25<\/span><\/span><\/em><\/p>\n

    As we have already discovered, in expository preaching the meaning of a passage provides the message of a sermon. This means that the unifying concept of a sermon should come from the text itself. Haddon Robinson suggests that preachers determine the \u201cbig idea\u201d of a message by first asking, \u201cWhat is the author [of the passage] talking about?\u201d and then \u201cWhat is he saying about what he is talking about?\u201d2<\/sup><\/span><\/span><\/em><\/p>\n

    The Nature of Unity p. 25<\/span><\/span><\/em><\/p>\n

    In expository preaching, unity occurs when a preacher demonstrates that the elements of a passage support a single major idea, which serves as the theme of the sermon. We want this theme to be the Bible’s theme.<\/span><\/span><\/em><\/p>\n

    We must capture the theme, purpose, or focus of a biblical writer and organize the sermon’s features to develop or support that central idea in order for God’s truth to rule our efforts. Our commitment to the abiding truth and power of Scripture means that we need to say what the Bible says…Although many ideas and features comprise a sermon, they should all contribute to one theme. A sermon is about one thing.<\/span><\/span><\/em><\/p>\n

    The Nature of Unity p. 26<\/span><\/span><\/em><\/p>\n

    I. Read and digest the passage to determine<\/span><\/span><\/em><\/p>\n

    A. The main idea the writer communicates through the text’s nature, details, and features (i.e., discern what central concept the aspects of the text support or develop),4<\/sup> or<\/span><\/span><\/em><\/p>\n

    B. an idea that is supported by sufficient material in the text and can be developed into the main subject of a message.<\/span><\/span><\/em><\/p>\n

    II. Melt down this idea into one concise statement.<\/span><\/span><\/em><\/p>\n

    The Process of Unity pp. 25, 26<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

      \n
    1. \n

      <\/a>What is the Fallen Condition Focus (FCF) of a sermon?<\/span><\/p>\n<\/li>\n<\/ol>\n

      \n

      Purpose: <\/span><\/span><\/em>Key Concept: The Fallen Condition Focus reveals a text’s and a sermon’s purpose<\/span><\/span>.<\/span><\/span><\/em><\/p>\n

      We do not fully understand a biblical passage until we have also determined why the Holy Spirit included it in Scripture. Knowing a text’s purpose is essential to really understanding it. We kid ourselves if we say we understand what a text means without being able to identify or communicate its significance.<\/span><\/span><\/em><\/p>\n

      Purpose: Considering the Fallen Condition Focus p. 28<\/span><\/span><\/em><\/p>\n

      Obvious as it may seem that we should know the purpose for a text before we preach it, a purely academic approach to Scripture can trip us down other paths. The compulsion to display our knowledge (i.e., idolatry of needing to be thought intelligent) can cause us to preach on a doctrinal topic or an exegetical insight without considering the spiritual burden of the text for real people in the daily struggles of life. In doing so, preachers relieve themselves of having to deal with the messiness and pain of human existence. The greater intellectual and spiritual task is to discern the human concern that caused the Holy Spirit to inspire this aspect of Scripture so that God would be properly glorified by his people.<\/span><\/span><\/em><\/p>\n

      Purpose: Considering the Fallen Condition Focus p. 29<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

      So, if my text in 2024 is Exodus 20, do I try to imagine why the Holy Spirit placed this text here for recently freed Egyptian slaves (mostly descended from Abraham, Isaac and Jacob) in about the 15th<\/sup> century BC? Or do I incorporate what Scripture says about Exodus 20 for people in 2024?<\/span><\/p>\n

      \n

      Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills<\/a>, but the Spirit gives life [Table<\/a>]<\/em>.<\/span><\/span><\/p>\n

      <\/a>Now if the ministry of death (\u1f21<\/a> \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u1f77\u03b1<\/a> \u03c4\u03bf\u1fe6<\/a> \u03b8\u03b1\u03bd\u1f71\u03c4\u03bf\u03c5<\/a>)<\/em>, carved in letters on<\/a> stone, came with such glory that the Israelites could not gaze at Moses\u2019<\/a> face because of its glory, which was being brought to an end [Table<\/a>]<\/em>, will not the ministry of the Spirit (\u1f21<\/a> \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u1f77\u03b1<\/a> \u03c4\u03bf\u1fe6<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03bf\u03c2<\/a>)<\/em> have even more glory? For if there was glory in the<\/a> ministry of condemnation (|\u03c4\u1fc7<\/a>| \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u1f77\u1fb3<\/a> \u03c4\u1fc6\u03c2<\/a> \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u1f77\u03c3\u03b5\u03c9\u03c2<\/a>)<\/em>, the ministry of righteousness (\u1f21<\/a> \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u1f77\u03b1<\/a> \u03c4\u1fc6\u03c2<\/a> \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u1f7b\u03bd\u03b7\u03c2<\/a>)<\/em> must far exceed it in<\/a> glory. Indeed, in this case, what once had glory has come to have no<\/a> glory at all, because of<\/a> the glory that surpasses it [Table<\/a>]<\/em>. For if what was being brought to an end came with glory, much more will what is permanent have glory.<\/span><\/span><\/p>\n

      Since we have such a hope, we are very bold, not like Moses,1<\/sup><\/a><\/em> who would put a veil over his2<\/sup><\/a><\/em> face so that the Israelites might not gaze at the outcome of what was being brought to an end. But3<\/sup><\/a><\/em> their minds were hardened. For to this day,4<\/sup><\/a><\/em> when they read the old covenant, that same veil remains unlifted, because5<\/sup><\/a><\/em> only through Christ is it taken away. Yes, to this day whenever Moses6<\/sup><\/a><\/em> is read7<\/sup><\/a><\/em> a veil lies over their hearts. But when8<\/sup><\/a><\/em> one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there9<\/sup><\/a><\/em> is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (2 Corinthians 3:4-18 ESV)<\/em><\/span><\/span><\/p>\n

      Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through10<\/sup><\/a><\/em> promise.11<\/sup><\/a><\/em> Now this may be interpreted allegorically: these women are two12<\/sup><\/a><\/em> covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now13<\/sup><\/a><\/em> Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for14<\/sup><\/a><\/em> she is in slavery with her children. But the Jerusalem above is free, and she is our mother. (Galatians 4:21-26 ESV)<\/em><\/span><\/span><\/p>\n

      So Jesus said to the Jews who had believed him, \u201cIf you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.\u201d They answered him,15<\/sup><\/a><\/em> \u201cWe are offspring of Abraham and have never been enslaved to anyone. How is it that you say, \u2018You will become free\u2019?\u201d<\/span><\/span><\/p>\n

      Jesus answered them, \u201cTruly, truly, I say to you, everyone who practices (\u1f41<\/a> \u03c0\u03bf\u03b9\u1ff6\u03bd<\/a>)<\/em> sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed. (John 8:31-36 ESV)<\/em><\/span><\/span><\/p>\n<\/blockquote>\n

      In other words, does Exodus 20 recount the inauguration of the Lord’s ministry of death and condemnation to demonstrate in and through Israel the depth of our slavery to sin<\/a>, and to highlight the contrast of that to Christ’s ministry of the Spirit and of righteousness? Or does this preaching technique limit such discussion to 2 Corinthians 3, Galatians 4 or John 8, and, whether inadvertently or deliberately, degrade these passages from truth to sayings that are potentially meaningful in severely limited literary contexts?<\/span><\/p>\n

      We do not have to guess whether there is a purpose for a particular text. The Bible assures us that every passage has a purpose, and it clearly tells us the basic nature of this purpose. The apostle Paul writes, \u201cAll Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work\u201d (2 Tim. 3:16-17 ESV). God intends for his Word to \u201ccomplete\u201d us so that we are equipped for his work in and through us.7<\/sup> This is the purpose of every portion of his Word (i.e., \u201call Scripture\u201d).<\/span><\/span><\/em><\/p>\n

      Purpose: Considering the Fallen Condition Focus p. 29<\/span><\/span><\/em><\/p>\n

      But as for you, continue in what you have learned and have firmly believed, knowing from whom16<\/sup><\/a><\/em> you learned it and how from childhood you have been acquainted with the sacred (\u1f31\u03b5\u03c1\u1f70<\/a>, a form of \u1f31\u03b5\u03c1\u03cc\u03c2<\/a>)<\/em> writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof<\/a>, for correction, and for training in righteousness [Table<\/a>]<\/em>, that the man of God may be complete (\u1f04\u03c1\u03c4\u03b9\u03bf\u03c2<\/a>)<\/em>, equipped for every good work.<\/span><\/span><\/p>\n

      <\/a>I charge you17<\/sup><\/a><\/em> in the presence of God and18<\/sup><\/a><\/em> of Christ Jesus, who is to judge the living and the dead, and19<\/sup><\/a><\/em> by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions (\u03c4\u1f70\u03c2<\/a> \u1f30\u03b4\u1f77\u03b1\u03c2<\/a> \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u1f77\u03b1\u03c2<\/a>),20<\/sup><\/a><\/em> and will turn away from listening to the truth (\u03c4\u1fc6\u03c2<\/a> \u1f00\u03bb\u03b7\u03b8\u03b5\u1f77\u03b1\u03c2<\/a>)<\/em> and wander off into myths (\u03c4\u03bf\u1f7a\u03c2<\/a> \u03bc\u1f7b\u03b8\u03bf\u03c5\u03c2<\/a>)<\/em>. As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry. (2 Timothy 3:14-4:5 ESV)<\/em><\/span><\/span><\/p>\n

      The corrupted state of our world and our being cries out for God’s aid. He responds with the truths of Scripture that give us hope through facets of his grace that bear on aspects of our fallen condition revealed in every portion of his Word. No text was written merely for those in the past. No text was written merely for information. God intends for each passage to give us the \u201cendurance\u201d and the \u201cencouragement\u201d we need today (cf. 1 Cor. 10:13).<\/span><\/span><\/em><\/p>\n

      For<\/a> I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses<\/a> in the cloud and in the sea [Table<\/a>]<\/em>, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness.<\/span><\/span><\/p>\n

      Now these things took place as examples for us, that we might not desire evil as they did. Do not be idolaters as some of them were; as21<\/sup><\/a><\/em> it is written, \u201cThe people sat down to eat and drink22<\/sup><\/a><\/em> and rose up to play.\u201d We must not indulge in sexual immorality (\u03c0\u03bf\u03c1\u03bd\u03b5\u1f7b\u03c9\u03bc\u03b5\u03bd<\/a>, a form of \u03c0\u03bf\u03c1\u03bd\u03b5\u03cd\u03c9<\/a>)<\/em> as some of them did (\u1f10\u03c0\u1f79\u03c1\u03bd\u03b5\u03c5\u03c3\u03b1\u03bd<\/a>, another form of \u03c0\u03bf\u03c1\u03bd\u03b5\u03cd\u03c9<\/a>)<\/em>, and twenty-three23<\/sup><\/a><\/em> thousand fell in24<\/sup><\/a><\/em> a single day. We must not put Christ to the test, as some of them<\/a> did and were destroyed by serpents [Table<\/a>]<\/em>, nor grumble, as25<\/sup><\/a><\/em> some of them did and were destroyed by the Destroyer. Now26<\/sup><\/a><\/em> these things happened27<\/sup><\/a><\/em> to them as an example,28<\/sup><\/a><\/em> but they were written down for our instruction, on whom the end of the ages has come.29<\/sup><\/a><\/em> Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you<\/a> may be able to endure it [Table<\/a>]<\/em>.<\/span><\/span><\/p>\n

      Therefore, my beloved, flee from idolatry.30<\/sup><\/a> (1 Corinthians 10:1-14 ESV)<\/em><\/span><\/span><\/p>\n

      Preaching that is true to these purposes (1) focuses on the fallen condition that necessitated the writing of the passage and (2) uses the text features to explain how the Holy Spirit addresses that concern then and now. <\/span><\/span><\/em>The Fallen Condition Focus (FCF) is the mutual human condition that contemporary persons share with those to or about whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy him.<\/em><\/span><\/span><\/p>\n

      <\/a>An FCF not only provides the human context needed for a passage’s explanation but also indicates that biblical solutions must be divine and not merely human…<\/span><\/span><\/em><\/p>\n

      Rescue from our fallen condition requires [God’s] power and provision. Sermons focused on human fix-its or merely demanding behavior change actually make the work of God superfluous, implying our spiritual rescue rests on our performance…The acknowledgment that undergirds the text’s full explanation and purpose automatically requires the preacher to acknowledge the bankruptcy of a mere human solution and to proclaim the necessity of divine provision.<\/span><\/span><\/em><\/p>\n

      Purpose: Considering the Fallen Condition Focus p. 30 <\/span><\/span><\/em><\/p>\n<\/blockquote>\n

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      1. \n

        Ultimately, what is a sermon about?<\/span><\/p>\n<\/li>\n<\/ol>\n

        \n

        …there may be more than one way to state the purpose for a text since the biblical writer had various mechanisms for stating or implying the purpose. There may also be a variety of purposes within a specific text. Still, a sermon’s unity requires a preacher to be selective and ordinarily to concentrate on a Scripture passage’s main purpose. An FCF determines an appropriate subject of a message by revealing the Holy Spirit’s purposes(s) in inspiring a passage. <\/span><\/span><\/em>We preach in harmony with this purpose by saying how the text indicates people are to respond biblically to the FCF as it is experienced in our lives\u2014identifying the gracious means that God provides for us to deal with the brokenness in or about us that deprives us of the full experience and expression of his glory.<\/em><\/span><\/span><\/p>\n

        Purpose: Considering the Fallen Condition Focus p. 31<\/span><\/span><\/em><\/p>\n

        There is more than one proper way of wording a passage’s FCF for statement in a sermon. This is why preachers can preach remarkably different sermons on the same passage that are faithful to the text. A preacher must be able to demonstrate that the text addresses the FCF as it is formulated for this particular sermon, not that this sermon’s phrasing of the FCF is the only way of reflecting on this text. The truth of the text does not vary, but the significance of that truth can vary greatly and be stated in many different ways that are appropriate for differing situations.<\/span><\/span><\/em><\/p>\n

        Since the FCF can vary greatly from text to text and from sermon to sermon preached on the same text, a preacher needs to make sure the purpose of a sermon remains evident in the passage.<\/span><\/span><\/em><\/p>\n

        Purpose: Determining the Fallen Condition Focus p. 33<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

          \n
        1. \n

          What are three steps for determining an FCF of a sermon?<\/span><\/p>\n<\/li>\n<\/ol>\n

          \n

          An FCF will remain faithful to a text and identify powerful purposes in a sermon if a preacher uses these successive questions to develop the FCF:<\/span><\/span><\/em><\/p>\n

            \n
          1. \n

            What does the text say?<\/span><\/span><\/em><\/p>\n<\/li>\n

          2. \n

            What spiritual concern(s) did the text address (in its context)?<\/span><\/span><\/em><\/p>\n<\/li>\n

          3. \n

            What spiritual concerns do listeners share in common with those to (or about) whom the text was written?<\/span><\/span><\/em><\/p>\n<\/li>\n<\/ol>\n

            By identifying listener’s mutual condition with the biblical writer, subject, and\/or audience, we determine why the text was written, not just for biblical times, but also for our time.13<\/sup><\/span><\/span><\/em><\/p>\n

            Purpose: Determining the Fallen Condition Focus p. 33<\/span><\/span><\/span><\/em><\/p>\n<\/blockquote>\n

              \n
            1. \n

              What are indications that a message is a \u201cpre-sermon\u201d?<\/span><\/p>\n<\/li>\n<\/ol>\n

              \n

              Application<\/span><\/span><\/em><\/p>\n

              Key Concept: Without the \u201cSo what?<\/a>\u201d we preach to a \u201cWho cares?\u201d<\/span><\/span><\/p>\n

              The Bible’s instruction and pattern indicate the importance of application in preaching…Paul told Titus, \u201cYou…must teach what is appropriate to sound doctrine\u201d (Titus 2:1)…<\/span><\/span><\/em><\/p>\n

              But as for you, teach what accords (\u03c0\u03c1\u1f73\u03c0\u03b5\u03b9<\/a>, a form of \u03c0\u03c1\u03ad\u03c0\u03c9<\/a>)<\/em> with sound doctrine. (Titus 2:1 ESV)<\/em><\/span><\/span><\/p>\n

              In the next sentence, the apostle begins to unfold what preachers should teach that is \u201cappropriate to sound doctrine\u201d:<\/span><\/span><\/em><\/p>\n

              Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in obedience. <\/span><\/span><\/em><\/p>\n

              Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.<\/span><\/span><\/em><\/p>\n

              Similarly, encourage the young men to be self-controlled.<\/span><\/span><\/em><\/p>\n

              Titus 2:2-6<\/span><\/span><\/em><\/p>\n

              Older men (\u03a0\u03c1\u03b5\u03c3\u03b2\u1f7b\u03c4\u03b1\u03c2<\/a>, a form of \u03c0\u03c1\u03b5\u03c3\u03b2\u03cd\u03c4\u03b7\u03c2<\/a>)<\/em> are to be sober-minded, dignified, self-controlled (\u03c3\u1f7d\u03c6\u03c1\u03bf\u03bd\u03b1\u03c2<\/a>, a form of \u03c3\u03ce\u03c6\u03c1\u03c9\u03bd<\/a>)<\/em>, sound in faith, in love, and in steadfastness. Older women (\u03a0\u03c1\u03b5\u03c3\u03b2\u1f7b\u03c4\u03b9\u03b4\u03b1\u03c2<\/a>, a form of \u03c0\u03c1\u03b5\u03c3\u03b2\u1fe6\u03c4\u03b9\u03c2<\/a>)<\/em> likewise are to be reverent (\u1f31\u03b5\u03c1\u03bf\u03c0\u03c1\u03b5\u03c0\u03b5\u1fd6\u03c2<\/a>, a form of \u1f31\u03b5\u03c1\u03bf\u03c0\u03c1\u03b5\u03c0\u03ae\u03c2<\/a>)<\/em> in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train (\u1f35\u03bd\u03b1<\/a> \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u1f77\u03b6\u03c9\u03c3\u03b9\u03bd<\/a>, a form of \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03af\u03b6\u03c9<\/a>)31<\/sup><\/a><\/em> the young women to love their husbands and children, to be self-controlled (\u03c3\u1f7d\u03c6\u03c1\u03bf\u03bd\u03b1\u03c2<\/a>, a form of \u03c3\u03ce\u03c6\u03c1\u03c9\u03bd<\/a>)<\/em>, pure, working at home,32<\/sup><\/a><\/em> kind, and submissive to their own husbands, that the word of God may not be reviled. Likewise, urge the younger men to be self-controlled (\u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd<\/a>, a form of \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03ad\u03c9<\/a>). (Titus 2:2-6 ESV)<\/em><\/span><\/span><\/p>\n

              Application: The Need for Application pp. 34, 35<\/span><\/span><\/em><\/p>\n

              <\/a>…by identifying the \u201cburden\u201d of the sermon early in the message, the thrust of the message is relieving that burden. By contrast, if mere doctrinal discussion predominates early phases of the message\u2014delaying a list of applications until the later stages\u2014the message seems to end with a burden. This week we just seem to have another list of things to do or worry about.<\/span><\/span><\/em><\/p>\n

              Purpose: Determining the Fallen Condition Focus pp. 32, 33<\/span><\/span><\/em><\/p>\n

              The scribes and the Pharisees sit on Moses\u2019<\/a> seat, so do<\/a> and observe<\/a> whatever<\/a> they tell you, but not the works they do. For they preach, but do not practice. They tie up<\/a> heavy burdens, hard to bear, and lay them on people\u2019s shoulders, but they themselves<\/a> are not willing to move them with their finger [Table<\/a>]. (Matthew 23:2-4 ESV)<\/em><\/span><\/span><\/p>\n

              When preachers perceive the task (and beauty) of the sermon as taking truth to struggle (i.e., the FCF), the tenor of the message changes. The sermon provides the hope for which the text was designed, and for which God’s people long. Even the applications woven through the message\u2014though they address sin, selfishness, rebellion, addiction, or idolatry\u2014are still oriented toward relief from this burden on life and soul.<\/span><\/span><\/em><\/p>\n

              Purpose: Determining the Fallen Condition Focus p. 33<\/span><\/span><\/em><\/p>\n

              Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle<\/a> and lowly in heart, and you will find rest for your souls [Table<\/a>]<\/em>. For my yoke is easy, and my burden is light. (Matthew 11:28-30 ESV)<\/em><\/span><\/span><\/p>\n

              A grammar lesson is not a sermon. A sermon is not a textual commentary, a systematic discourse, or a history lecture. Mere lectures are pre-sermons because they dispense information about a text without relevant application from the text that helps listeners understand their obligations to Christ and his ministry to them.18<\/sup> <\/span><\/span><\/em><\/p>\n

              A message remains a pre-sermon until a preacher organizes its ideas and the text’s features to apply to a single, major FCF. We might represent the concept this way:<\/span><\/span><\/em><\/p>\n

              textual information (pre-sermon material) \uf0e8<\/span> addressing a textually rooted FCF + relevant textual application = sermon<\/span><\/span><\/em><\/p>\n

              Application: The Consequence of Nonapplication pp. 36, 37<\/span><\/span><\/em><\/p>\n

              We are not simply ministers of information, we are ministers of transformation. Christ intends to restore his people with his Word and is not greatly served by preachers who do not discern the transformation Scripture requires or communicate the means it offers.<\/span><\/span><\/em><\/p>\n

              Application: The Consequence of Nonapplication p. 38<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

              While I am often delighted by my Pastor’s ability to scratch out an oblique reference to God’s grace from a passage of Scripture where I may not have noticed it before, I’ll always fall back on the Scriptures where his grace is stated explicitly because those are the Scriptures the Holy Spirit brings to mind as I need them in and out of season.<\/span><\/p>\n

              Exercises<\/span><\/p>\n

                \n
              1. \n

                What are possible unifying themes for each of the following groups of main points?<\/span><\/p>\n<\/li>\n<\/ol>\n

                \n

                A well-constructed message may have three points (or more, or less), but it is not about three things. A sermon whose main points allege that (1) God is loving, (2) God is just, and (3) God is sovereign is not ready to be preached until the preacher determines that the sermon’s actual subject is not these three different things but rather \u201cthe nature of God.\u201d The single idea will contain the others and, by illuminating their purpose, will deepen their impact.<\/span><\/span><\/em><\/p>\n

                The Goal of Unity p. 28<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

                Parents are the first image of God or idol children perceive and seek to commune with: (1) Parents should discipline, (2) Parents should sacrifice, (3) Parents should love.<\/span><\/p>\n

                For God has consigned all to disobedience, that he may<\/a> have mercy on all<\/i> (Romans 11:32 ESV):(1) Sin always contradicts God’s will, (2) Sin sometimes veils God’s will, (3) Sin never thwarts Gods will.<\/span><\/p>\n

                  \n
                1. \n

                  List five specific sins that might be the FCF of a sermon. List five specific \u201cnon-sins\u201d that might be the FCF of a sermon.<\/span><\/p>\n<\/li>\n<\/ol>\n

                  \n

                  \u201cYou shall not murder [Table<\/a>].<\/em><\/span><\/span><\/p>\n

                  \u201cYou shall not commit adultery [Table<\/a>].<\/em><\/span><\/span><\/p>\n

                  \u201cYou shall not steal [Table<\/a>].<\/em><\/span><\/span><\/p>\n

                  \u201cYou shall not bear false witness against your neighbor [Table<\/a>].<\/em><\/span><\/span><\/p>\n

                  \u201cYou shall not covet your neighbor\u2019s house; you shall not covet your neighbor\u2019s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor\u2019s\u201d [Table<\/a>]. (Exodus 20:13-17 ESV)<\/em><\/span><\/span><\/p>\n<\/blockquote>\n

                  The second may be a trick question: There are none. What follows are some experiences of hardship that I’m reasonably convinced are not the direct result of the sinfulness of the one experiencing them.<\/span><\/p>\n

                  \n

                  …you have been grieved by various trials, so that the tested genuineness of your faith\u2014more precious<\/a> than gold that perishes though it is tested by fire\u2014may be found to result in praise and glory and honor at the revelation of Jesus Christ [Table<\/a>]. (1 Peter 1:6b, 7 ESV)<\/em><\/span><\/span><\/p>\n

                  For his sake I have suffered the loss of all things…[Table<\/a>] (Philippians 3:8b ESV)<\/em><\/span><\/span><\/p>\n

                  Five times I received at the hands of the Jews the forty33<\/sup><\/a><\/em> lashes less one. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; in34<\/sup><\/a><\/em> toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure on me35<\/sup><\/a><\/em> of my anxiety for all the churches. (2 Corinthians 11:24-28 ESV)<\/em><\/span><\/span><\/p>\n<\/blockquote>\n

                  According to a note (4<\/a>) in the NET, Paul quoted from Exodus 32:6. A table comparing the Greek of Paul’s quotation in 1 Corinthians 10:7b to that of Exodus 32:6 in the Septuagint follows.<\/span><\/p>\n\n\n\n\n\n\n
                  \n

                  1 Corinthians 10:7b (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Exodus 32:6b (Septuagint BLB) Table<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Exodus 32:6b (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \n

                  \u1f10\u03ba\u1f71\u03b8\u03b9\u03c3\u03b5\u03bd \u1f41 \u03bb\u03b1\u1f78\u03c2 \u03c6\u03b1\u03b3\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b5\u1fd6\u03bd<\/a> <\/b>\u03ba\u03b1\u1f76 \u1f00\u03bd\u1f73\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c0\u03b1\u1f77\u03b6\u03b5\u03b9\u03bd<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  \u1f10\u03ba\u1f71\u03b8\u03b9\u03c3\u03b5\u03bd \u1f41 \u03bb\u03b1\u1f78\u03c2 \u03c6\u03b1\u03b3\u03b5\u1fd7\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b9\u03b5\u1fd7\u03bd<\/a><\/b> \u03ba\u03b1\u1f76 \u1f00\u03bd\u1f73\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c0\u03b1\u1f77\u03b6\u03b5\u03b9\u03bd<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  \u1f10\u03ba\u1f71\u03b8\u03b9\u03c3\u03b5\u03bd \u1f41 \u03bb\u03b1\u1f78\u03c2 \u03c6\u03b1\u03b3\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b9\u03b5\u1fd6\u03bd<\/a><\/b> \u03ba\u03b1\u1f76 \u1f00\u03bd\u1f73\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c0\u03b1\u1f77\u03b6\u03b5\u03b9\u03bd<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \n

                  1 Corinthians 10:7b (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Exodus 32:6b (NETS)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Exodus 32:6b (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \n

                  The people sat down to eat and drink and rose up to play.<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  the people sat down to eat and drink, and they arose to play.<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  the people sat down to eat and drink, and rose up to play.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                  Tables comparing 2 Corinthians 3:13-17<\/a>; Galatians 4:23-25<\/a>; John 8:33<\/a>; 2 Timothy 3:14<\/a>; 4:1<\/a>; 4:3<\/a>; 1 Corinthians 10:7, 8<\/a>; 10:10, 11<\/a>; 10:14<\/a>; Titus 2:5<\/a>; 2 Corinthians 11:24<\/a> and 11:27, 28<\/a> in the KJV and NET follow.<\/span><\/p>\n\n\n\n\n
                  \n

                  <\/a>2 Corinthians 3:13-17 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:13-17 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective.<\/span><\/span><\/td>\nAnd not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 3:13 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:13 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:13 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03ba\u03b1\u03b8\u1f71\u03c0\u03b5\u03c1 \u039c\u03c9\u03cb\u03c3\u1fc6\u03c2<\/a> \u1f10\u03c4\u1f77\u03b8\u03b5\u03b9 \u03ba\u1f71\u03bb\u03c5\u03bc\u03bc\u03b1 \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a><\/b> \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78 \u03bc\u1f74 \u1f00\u03c4\u03b5\u03bd\u1f77\u03c3\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u03c5\u1f31\u03bf\u1f7a\u03c2 \u1f38\u03c3\u03c1\u03b1\u1f74\u03bb \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c4\u1f73\u03bb\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03bf\u03c5\u03bc\u1f73\u03bd\u03bf\u03c5<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03bf\u03c5 \u03ba\u03b1\u03b8\u03b1\u03c0\u03b5\u03c1 \u03bc\u03c9\u03c3\u03b7\u03c2<\/a><\/b> \u03b5\u03c4\u03b9\u03b8\u03b5\u03b9 \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1 \u03b5\u03c0\u03b9 \u03c4\u03bf \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bd \u03b5\u03b1\u03c5\u03c4\u03bf\u03c5<\/a> \u03c0\u03c1\u03bf\u03c2 \u03c4\u03bf \u03bc\u03b7 \u03b1\u03c4\u03b5\u03bd\u03b9\u03c3\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03c5\u03b9\u03bf\u03c5\u03c2 \u03b9\u03c3\u03c1\u03b1\u03b7\u03bb \u03b5\u03b9\u03c2 \u03c4\u03bf \u03c4\u03b5\u03bb\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c5<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03bf\u03c5 \u03ba\u03b1\u03b8\u03b1\u03c0\u03b5\u03c1 \u03bc\u03c9\u03c5\u03c3\u03b7\u03c2 \u03b5\u03c4\u03b9\u03b8\u03b5\u03b9 \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1 \u03b5\u03c0\u03b9 \u03c4\u03bf \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bd \u03b5\u03b1\u03c5\u03c4\u03bf\u03c5 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03bf \u03bc\u03b7 \u03b1\u03c4\u03b5\u03bd\u03b9\u03c3\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03c5\u03b9\u03bf\u03c5\u03c2 \u03b9\u03c3\u03c1\u03b1\u03b7\u03bb \u03b5\u03b9\u03c2 \u03c4\u03bf \u03c4\u03b5\u03bb\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  But their minds were closed. For to this very day, the same veil remains when they hear the old covenant read. It has not been removed because only in Christ is it taken away.<\/span><\/span><\/td>\nBut their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 3:14 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:14 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:14 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f00\u03bb\u03bb\u1f70<\/a><\/b> \u1f10\u03c0\u03c9\u03c1\u1f7d\u03b8\u03b7 \u03c4\u1f70 \u03bd\u03bf\u1f75\u03bc\u03b1\u03c4\u03b1 \u03b1\u1f50\u03c4\u1ff6\u03bd. \u1f04\u03c7\u03c1\u03b9 \u03b3\u1f70\u03c1 \u03c4\u1fc6\u03c2 \u03c3\u1f75\u03bc\u03b5\u03c1\u03bf\u03bd \u1f21\u03bc\u1f73\u03c1\u03b1\u03c2<\/a><\/b> \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f78 \u03ba\u1f71\u03bb\u03c5\u03bc\u03bc\u03b1 \u1f10\u03c0\u1f76 \u03c4\u1fc7 \u1f00\u03bd\u03b1\u03b3\u03bd\u1f7d\u03c3\u03b5\u03b9 \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03bb\u03b1\u03b9\u1fb6\u03c2 \u03b4\u03b9\u03b1\u03b8\u1f75\u03ba\u03b7\u03c2 \u03bc\u1f73\u03bd\u03b5\u03b9, \u03bc\u1f74 \u1f00\u03bd\u03b1\u03ba\u03b1\u03bb\u03c5\u03c0\u03c4\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd \u1f45\u03c4\u03b9<\/a> <\/b>\u1f10\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03b5\u1fd6\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n\u03b1\u03bb\u03bb<\/a> \u03b5\u03c0\u03c9\u03c1\u03c9\u03b8\u03b7 \u03c4\u03b1 \u03bd\u03bf\u03b7\u03bc\u03b1\u03c4\u03b1 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b1\u03c7\u03c1\u03b9 \u03b3\u03b1\u03c1 \u03c4\u03b7\u03c2 \u03c3\u03b7\u03bc\u03b5\u03c1\u03bf\u03bd \u03c4\u03bf \u03b1\u03c5\u03c4\u03bf \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1 \u03b5\u03c0\u03b9 \u03c4\u03b7 \u03b1\u03bd\u03b1\u03b3\u03bd\u03c9\u03c3\u03b5\u03b9 \u03c4\u03b7\u03c2 \u03c0\u03b1\u03bb\u03b1\u03b9\u03b1\u03c2 \u03b4\u03b9\u03b1\u03b8\u03b7\u03ba\u03b7\u03c2 \u03bc\u03b5\u03bd\u03b5\u03b9 \u03bc\u03b7 \u03b1\u03bd\u03b1\u03ba\u03b1\u03bb\u03c5\u03c0\u03c4\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf<\/a> \u03c4\u03b9<\/a> \u03b5\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03c9 \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03b5\u03b9\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n\u03b1\u03bb\u03bb \u03b5\u03c0\u03c9\u03c1\u03c9\u03b8\u03b7 \u03c4\u03b1 \u03bd\u03bf\u03b7\u03bc\u03b1\u03c4\u03b1 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b1\u03c7\u03c1\u03b9 \u03b3\u03b1\u03c1 \u03c4\u03b7\u03c2 \u03c3\u03b7\u03bc\u03b5\u03c1\u03bf\u03bd \u03c4\u03bf \u03b1\u03c5\u03c4\u03bf \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1 \u03b5\u03c0\u03b9 \u03c4\u03b7 \u03b1\u03bd\u03b1\u03b3\u03bd\u03c9\u03c3\u03b5\u03b9 \u03c4\u03b7\u03c2 \u03c0\u03b1\u03bb\u03b1\u03b9\u03b1\u03c2 \u03b4\u03b9\u03b1\u03b8\u03b7\u03ba\u03b7\u03c2 \u03bc\u03b5\u03bd\u03b5\u03b9 \u03bc\u03b7 \u03b1\u03bd\u03b1\u03ba\u03b1\u03bb\u03c5\u03c0\u03c4\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf \u03c4\u03b9 \u03b5\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03c9 \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03b5\u03b9\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  But until this very day whenever Moses is read, a veil lies over their minds,<\/span><\/span><\/td>\nBut even unto this day, when Moses is read, the vail is upon their heart.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 3:15 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:15 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:15 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f00\u03bb\u03bb\u1fbf \u1f15\u03c9\u03c2 \u03c3\u1f75\u03bc\u03b5\u03c1\u03bf\u03bd \u1f21\u03bd\u1f77\u03ba\u03b1 \u1f02\u03bd \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03b7\u03c4\u03b1\u03b9<\/a><\/b> \u039c\u03c9\u03cb\u03c3\u1fc6\u03c2<\/a>, \u03ba\u1f71\u03bb\u03c5\u03bc\u03bc\u03b1 \u1f10\u03c0\u1f76 \u03c4\u1f74\u03bd \u03ba\u03b1\u03c1\u03b4\u1f77\u03b1\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u03ba\u03b5\u1fd6\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n\u03b1\u03bb\u03bb \u03b5\u03c9\u03c2 \u03c3\u03b7\u03bc\u03b5\u03c1\u03bf\u03bd \u03b7\u03bd\u03b9\u03ba\u03b1 \u03b1\u03bd\u03b1\u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9<\/a> \u03bc\u03c9\u03c3\u03b7\u03c2<\/a><\/b> \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1 \u03b5\u03c0\u03b9 \u03c4\u03b7\u03bd \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd \u03ba\u03b5\u03b9\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n\u03b1\u03bb\u03bb \u03b5\u03c9\u03c2 \u03c3\u03b7\u03bc\u03b5\u03c1\u03bf\u03bd \u03b7\u03bd\u03b9\u03ba\u03b1 \u03b1\u03bd\u03b1\u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9 \u03bc\u03c9\u03c5\u03c3\u03b7\u03c2 \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1 \u03b5\u03c0\u03b9 \u03c4\u03b7\u03bd \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd \u03ba\u03b5\u03b9\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  but when one turns to the Lord, the veil is removed.<\/span><\/span><\/td>\nNevertheless when it shall turn to the Lord, the vail shall be taken away.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 3:16 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:16 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:16 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f21\u03bd\u1f77\u03ba\u03b1 \u03b4\u1f72<\/a> \u1f10\u1f70\u03bd<\/a><\/b> \u1f10\u03c0\u03b9\u03c3\u03c4\u03c1\u1f73\u03c8\u1fc3 \u03c0\u03c1\u1f78\u03c2 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03bd, \u03c0\u03b5\u03c1\u03b9\u03b1\u03b9\u03c1\u03b5\u1fd6\u03c4\u03b1\u03b9 \u03c4\u1f78 \u03ba\u1f71\u03bb\u03c5\u03bc\u03bc\u03b1<\/span><\/span><\/td>\n\u03b7\u03bd\u03b9\u03ba\u03b1 \u03b4<\/a> \u03b1\u03bd<\/a> \u03b5\u03c0\u03b9\u03c3\u03c4\u03c1\u03b5\u03c8\u03b7 \u03c0\u03c1\u03bf\u03c2 \u03ba\u03c5\u03c1\u03b9\u03bf\u03bd \u03c0\u03b5\u03c1\u03b9\u03b1\u03b9\u03c1\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u03bf \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1<\/span><\/span><\/td>\n\u03b7\u03bd\u03b9\u03ba\u03b1 \u03b4 \u03b1\u03bd \u03b5\u03c0\u03b9\u03c3\u03c4\u03c1\u03b5\u03c8\u03b7 \u03c0\u03c1\u03bf\u03c2 \u03ba\u03c5\u03c1\u03b9\u03bf\u03bd \u03c0\u03b5\u03c1\u03b9\u03b1\u03b9\u03c1\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u03bf \u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03b1<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom.<\/span><\/span><\/td>\nNow the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 3:17 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:17 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 3:17 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f41 \u03b4\u1f72 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u1f10\u03c3\u03c4\u03b9\u03bd\u0387 \u03bf\u1f57 \u03b4\u1f72 \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5, \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u1f77\u03b1<\/span><\/span><\/td>\n\u03bf \u03b4\u03b5 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c2 \u03c4\u03bf \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03b5\u03c3\u03c4\u03b9\u03bd \u03bf\u03c5 \u03b4\u03b5 \u03c4\u03bf \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5 \u03b5\u03ba\u03b5\u03b9<\/a> <\/b>\u03b5\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03b9\u03b1<\/span><\/span><\/td>\n\u03bf \u03b4\u03b5 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c2 \u03c4\u03bf \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03b5\u03c3\u03c4\u03b9\u03bd \u03bf\u03c5 \u03b4\u03b5 \u03c4\u03bf \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5 \u03b5\u03ba\u03b5\u03b9 <\/b>\u03b5\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03b9\u03b1<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>Galatians 4:23-25 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Galatians 4:23-25 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise.<\/span><\/span><\/td>\nBut he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  Galatians 4:23 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Galatians 4:23 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Galatians 4:23 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f00\u03bb\u03bb\u1fbf \u1f41 |\u03bc\u1f72\u03bd| \u1f10\u03ba \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03b9\u03b4\u1f77\u03c3\u03ba\u03b7\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03c3\u1f71\u03c1\u03ba\u03b1 \u03b3\u03b5\u03b3\u1f73\u03bd\u03bd\u03b7\u03c4\u03b1\u03b9, \u1f41 \u03b4\u1f72 \u1f10\u03ba \u03c4\u1fc6\u03c2 \u1f10\u03bb\u03b5\u03c5\u03b8\u1f73\u03c1\u03b1\u03c2 \u03b4\u03b9\u1fbf<\/a><\/b> \u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u1f77\u03b1\u03c2<\/span><\/span><\/td>\n\u03b1\u03bb\u03bb \u03bf \u03bc\u03b5\u03bd \u03b5\u03ba \u03c4\u03b7\u03c2 \u03c0\u03b1\u03b9\u03b4\u03b9\u03c3\u03ba\u03b7\u03c2 \u03ba\u03b1\u03c4\u03b1 \u03c3\u03b1\u03c1\u03ba\u03b1 \u03b3\u03b5\u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03b1\u03b9 \u03bf \u03b4\u03b5 \u03b5\u03ba \u03c4\u03b7\u03c2 \u03b5\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03b1\u03c2 \u03b4\u03b9\u03b1<\/a> \u03c4\u03b7\u03c2<\/a><\/b> \u03b5\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b1\u03c2<\/span><\/span><\/td>\n\u03b1\u03bb\u03bb \u03bf \u03bc\u03b5\u03bd \u03b5\u03ba \u03c4\u03b7\u03c2 \u03c0\u03b1\u03b9\u03b4\u03b9\u03c3\u03ba\u03b7\u03c2 \u03ba\u03b1\u03c4\u03b1 \u03c3\u03b1\u03c1\u03ba\u03b1 \u03b3\u03b5\u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03b1\u03b9 \u03bf \u03b4\u03b5 \u03b5\u03ba \u03c4\u03b7\u03c2 \u03b5\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03b1\u03c2 \u03b4\u03b9\u03b1 \u03c4\u03b7\u03c2<\/b> \u03b5\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b1\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.<\/span><\/span><\/td>\nWhich things are an allegory: for these are the<\/b> two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  Galatians 4:24 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Galatians 4:24 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Galatians 4:24 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f05\u03c4\u03b9\u03bd\u03b1 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f00\u03bb\u03bb\u03b7\u03b3\u03bf\u03c1\u03bf\u1f7b\u03bc\u03b5\u03bd\u03b1\u0387 \u03b1\u1f57\u03c4\u03b1\u03b9 \u03b3\u1f71\u03c1 \u03b5\u1f30\u03c3\u03b9\u03bd \u03b4\u1f7b\u03bf \u03b4\u03b9\u03b1\u03b8\u1fc6\u03ba\u03b1\u03b9, \u03bc\u1f77\u03b1 \u03bc\u1f72\u03bd \u1f00\u03c0\u1f78 \u1f44\u03c1\u03bf\u03c5\u03c2 \u03a3\u03b9\u03bd\u1fb6 \u03b5\u1f30\u03c2 \u03b4\u03bf\u03c5\u03bb\u03b5\u1f77\u03b1\u03bd \u03b3\u03b5\u03bd\u03bd\u1ff6\u03c3\u03b1, \u1f25\u03c4\u03b9\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f09\u03b3\u1f71\u03c1<\/span><\/span><\/td>\n\u03b1\u03c4\u03b9\u03bd\u03b1 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03bb\u03bb\u03b7\u03b3\u03bf\u03c1\u03bf\u03c5\u03bc\u03b5\u03bd\u03b1 \u03b1\u03c5\u03c4\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03b5\u03b9\u03c3\u03b9\u03bd \u03b1\u03b9<\/a><\/b> \u03b4\u03c5\u03bf \u03b4\u03b9\u03b1\u03b8\u03b7\u03ba\u03b1\u03b9 \u03bc\u03b9\u03b1 \u03bc\u03b5\u03bd \u03b1\u03c0\u03bf \u03bf\u03c1\u03bf\u03c5\u03c2 \u03c3\u03b9\u03bd\u03b1 \u03b5\u03b9\u03c2 \u03b4\u03bf\u03c5\u03bb\u03b5\u03b9\u03b1\u03bd \u03b3\u03b5\u03bd\u03bd\u03c9\u03c3\u03b1 \u03b7\u03c4\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03b3\u03b1\u03c1<\/span><\/span><\/td>\n\u03b1\u03c4\u03b9\u03bd\u03b1 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03bb\u03bb\u03b7\u03b3\u03bf\u03c1\u03bf\u03c5\u03bc\u03b5\u03bd\u03b1 \u03b1\u03c5\u03c4\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03b5\u03b9\u03c3\u03b9\u03bd \u03b4\u03c5\u03bf \u03b4\u03b9\u03b1\u03b8\u03b7\u03ba\u03b1\u03b9 \u03bc\u03b9\u03b1 \u03bc\u03b5\u03bd \u03b1\u03c0\u03bf \u03bf\u03c1\u03bf\u03c5\u03c2 \u03c3\u03b9\u03bd\u03b1 \u03b5\u03b9\u03c2 \u03b4\u03bf\u03c5\u03bb\u03b5\u03b9\u03b1\u03bd \u03b3\u03b5\u03bd\u03bd\u03c9\u03c3\u03b1 \u03b7\u03c4\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03b3\u03b1\u03c1<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.<\/span><\/span><\/td>\nFor this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  Galatians 4:25 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Galatians 4:25 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Galatians 4:25 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03c4\u1f78 \u03b4\u1f72<\/a> <\/b>\u1f09\u03b3\u1f70\u03c1 \u03a3\u03b9\u03bd\u1fb6 \u1f44\u03c1\u03bf\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f10\u03bd \u03c4\u1fc7 \u1f08\u03c1\u03b1\u03b2\u1f77\u1fb3\u0387 \u03c3\u03c5\u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6 \u03b4\u1f72 \u03c4\u1fc7 \u03bd\u1fe6\u03bd \u1f38\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f75\u03bc, \u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03b5\u03b9 \u03b3\u1f70\u03c1<\/a> <\/b>\u03bc\u03b5\u03c4\u1f70 \u03c4\u1ff6\u03bd \u03c4\u1f73\u03ba\u03bd\u03c9\u03bd \u03b1\u1f50\u03c4\u1fc6\u03c2<\/span><\/span><\/td>\n\u03c4\u03bf \u03b3\u03b1\u03c1<\/a> \u03b1\u03b3\u03b1\u03c1 \u03c3\u03b9\u03bd\u03b1 \u03bf\u03c1\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03bd \u03c4\u03b7 \u03b1\u03c1\u03b1\u03b2\u03b9\u03b1 \u03c3\u03c5\u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03b7 \u03bd\u03c5\u03bd \u03b9\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u03b7\u03bc \u03b4\u03bf\u03c5\u03bb\u03b5\u03c5\u03b5\u03b9 \u03b4\u03b5<\/a> \u03bc\u03b5\u03c4\u03b1 \u03c4\u03c9\u03bd \u03c4\u03b5\u03ba\u03bd\u03c9\u03bd \u03b1\u03c5\u03c4\u03b7\u03c2<\/span><\/span><\/td>\n\u03c4\u03bf \u03b3\u03b1\u03c1 \u03b1\u03b3\u03b1\u03c1 \u03c3\u03b9\u03bd\u03b1 \u03bf\u03c1\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03bd \u03c4\u03b7 \u03b1\u03c1\u03b1\u03b2\u03b9\u03b1 \u03c3\u03c5\u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03b7 \u03bd\u03c5\u03bd \u03b9\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u03b7\u03bc \u03b4\u03bf\u03c5\u03bb\u03b5\u03c5\u03b5\u03b9 \u03b4\u03b5 \u03bc\u03b5\u03c4\u03b1 \u03c4\u03c9\u03bd \u03c4\u03b5\u03ba\u03bd\u03c9\u03bd \u03b1\u03c5\u03c4\u03b7\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>John 8:33 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  John 8:33 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u201cWe are descendants of Abraham,\u201d they replied, \u201cand have never been anyone\u2019s slaves! How can you say, \u2018You will become free\u2019?\u201d<\/span><\/span><\/td>\nThey answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  John 8:33 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  John 8:33 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  John 8:33 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f00\u03c0\u03b5\u03ba\u03c1\u1f77\u03b8\u03b7\u03c3\u03b1\u03bd \u03c0\u03c1\u1f78\u03c2<\/a> \u03b1\u1f50\u03c4\u1f79\u03bd<\/a><\/b>\u0387 \u03c3\u03c0\u1f73\u03c1\u03bc\u03b1 \u1f08\u03b2\u03c1\u03b1\u1f71\u03bc \u1f10\u03c3\u03bc\u03b5\u03bd \u03ba\u03b1\u1f76 \u03bf\u1f50\u03b4\u03b5\u03bd\u1f76 \u03b4\u03b5\u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03ba\u03b1\u03bc\u03b5\u03bd \u03c0\u1f7d\u03c0\u03bf\u03c4\u03b5\u0387 \u03c0\u1ff6\u03c2 \u03c3\u1f7a \u03bb\u1f73\u03b3\u03b5\u03b9\u03c2 \u1f45\u03c4\u03b9 \u1f10\u03bb\u03b5\u1f7b\u03b8\u03b5\u03c1\u03bf\u03b9 \u03b3\u03b5\u03bd\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5<\/span><\/span><\/td>\n\u03b1\u03c0\u03b5\u03ba\u03c1\u03b9\u03b8\u03b7\u03c3\u03b1\u03bd \u03b1\u03c5\u03c4\u03c9<\/a> \u03c3\u03c0\u03b5\u03c1\u03bc\u03b1 \u03b1\u03b2\u03c1\u03b1\u03b1\u03bc \u03b5\u03c3\u03bc\u03b5\u03bd \u03ba\u03b1\u03b9 \u03bf\u03c5\u03b4\u03b5\u03bd\u03b9 \u03b4\u03b5\u03b4\u03bf\u03c5\u03bb\u03b5\u03c5\u03ba\u03b1\u03bc\u03b5\u03bd \u03c0\u03c9\u03c0\u03bf\u03c4\u03b5 \u03c0\u03c9\u03c2 \u03c3\u03c5 \u03bb\u03b5\u03b3\u03b5\u03b9\u03c2 \u03bf\u03c4\u03b9 \u03b5\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03bf\u03b9 \u03b3\u03b5\u03bd\u03b7\u03c3\u03b5\u03c3\u03b8\u03b5<\/span><\/span><\/td>\n\u03b1\u03c0\u03b5\u03ba\u03c1\u03b9\u03b8\u03b7\u03c3\u03b1\u03bd \u03b1\u03c5\u03c4\u03c9 \u03c3\u03c0\u03b5\u03c1\u03bc\u03b1 \u03b1\u03b2\u03c1\u03b1\u03b1\u03bc \u03b5\u03c3\u03bc\u03b5\u03bd \u03ba\u03b1\u03b9 \u03bf\u03c5\u03b4\u03b5\u03bd\u03b9 \u03b4\u03b5\u03b4\u03bf\u03c5\u03bb\u03b5\u03c5\u03ba\u03b1\u03bc\u03b5\u03bd \u03c0\u03c9\u03c0\u03bf\u03c4\u03b5 \u03c0\u03c9\u03c2 \u03c3\u03c5 \u03bb\u03b5\u03b3\u03b5\u03b9\u03c2 \u03bf\u03c4\u03b9 \u03b5\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03bf\u03b9 \u03b3\u03b5\u03bd\u03b7\u03c3\u03b5\u03c3\u03b8\u03b5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>2 Timothy 3:14 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 3:14 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  You, however, must continue in the things you have learned and are confident about. You know who taught you<\/span><\/span><\/td>\nBut continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Timothy 3:14 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 3:14 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 3:14 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03a3\u1f7a \u03b4\u1f72 \u03bc\u1f73\u03bd\u03b5 \u1f10\u03bd \u03bf\u1f37\u03c2 \u1f14\u03bc\u03b1\u03b8\u03b5\u03c2 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03c3\u03c4\u1f7d\u03b8\u03b7\u03c2, \u03b5\u1f30\u03b4\u1f7c\u03c2 \u03c0\u03b1\u03c1\u1f70 \u03c4\u1f77\u03bd\u03c9\u03bd<\/a> <\/b>\u1f14\u03bc\u03b1\u03b8\u03b5\u03c2<\/span><\/span><\/td>\n\u03c3\u03c5 \u03b4\u03b5 \u03bc\u03b5\u03bd\u03b5 \u03b5\u03bd \u03bf\u03b9\u03c2 \u03b5\u03bc\u03b1\u03b8\u03b5\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b9\u03c3\u03c4\u03c9\u03b8\u03b7\u03c2 \u03b5\u03b9\u03b4\u03c9\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03b9\u03bd\u03bf\u03c2<\/a> \u03b5\u03bc\u03b1\u03b8\u03b5\u03c2<\/span><\/span><\/td>\n\u03c3\u03c5 \u03b4\u03b5 \u03bc\u03b5\u03bd\u03b5 \u03b5\u03bd \u03bf\u03b9\u03c2 \u03b5\u03bc\u03b1\u03b8\u03b5\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b9\u03c3\u03c4\u03c9\u03b8\u03b7\u03c2 \u03b5\u03b9\u03b4\u03c9\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03b9\u03bd\u03bf\u03c2 \u03b5\u03bc\u03b1\u03b8\u03b5\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>2 Timothy 4:1 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 4:1 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom:<\/span><\/span><\/td>\nI charge thee therefore<\/b> before God, and the Lord<\/b> Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Timothy 4:1 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 4:1 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 4:1 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u0394\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u1f7b\u03c1\u03bf\u03bc\u03b1\u03b9 \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u03c4\u03bf\u1fe6 \u03bc\u1f73\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2 \u03ba\u03c1\u1f77\u03bd\u03b5\u03b9\u03bd \u03b6\u1ff6\u03bd\u03c4\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03bd\u03b5\u03ba\u03c1\u03bf\u1f7b\u03c2, \u03ba\u03b1\u1f76<\/a> <\/b>\u03c4\u1f74\u03bd \u1f10\u03c0\u03b9\u03c6\u1f71\u03bd\u03b5\u03b9\u03b1\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f77\u03b1\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6<\/span><\/span><\/td>\n\u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u03bc\u03b1\u03b9 \u03bf\u03c5\u03bd<\/a> \u03b5\u03b3\u03c9<\/a> <\/b>\u03b5\u03bd\u03c9\u03c0\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u03b8\u03b5\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03c5<\/a> \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5<\/a> <\/b>\u03b9\u03b7\u03c3\u03bf\u03c5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u03c4\u03bf\u03c5 \u03bc\u03b5\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2 \u03ba\u03c1\u03b9\u03bd\u03b5\u03b9\u03bd \u03b6\u03c9\u03bd\u03c4\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03bd\u03b5\u03ba\u03c1\u03bf\u03c5\u03c2 \u03ba\u03b1\u03c4\u03b1<\/a> \u03c4\u03b7\u03bd \u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5<\/span><\/span><\/td>\n\u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u03bc\u03b1\u03b9 \u03bf\u03c5\u03bd \u03b5\u03b3\u03c9 <\/b>\u03b5\u03bd\u03c9\u03c0\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u03b8\u03b5\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03c5 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5 <\/b>\u03b9\u03b7\u03c3\u03bf\u03c5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u03c4\u03bf\u03c5 \u03bc\u03b5\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2 \u03ba\u03c1\u03b9\u03bd\u03b5\u03b9\u03bd \u03b6\u03c9\u03bd\u03c4\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03bd\u03b5\u03ba\u03c1\u03bf\u03c5\u03c2 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>2 Timothy 4:3 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 4:3 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves because they have an insatiable curiosity to hear new things.<\/span><\/span><\/td>\nFor the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Timothy 4:3 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 4:3 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Timothy 4:3 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u1f1c\u03c3\u03c4\u03b1\u03b9 \u03b3\u1f70\u03c1 \u03ba\u03b1\u03b9\u03c1\u1f78\u03c2 \u1f45\u03c4\u03b5 \u03c4\u1fc6\u03c2 \u1f51\u03b3\u03b9\u03b1\u03b9\u03bd\u03bf\u1f7b\u03c3\u03b7\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u1f77\u03b1\u03c2 \u03bf\u1f50\u03ba \u1f00\u03bd\u1f73\u03be\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70\u03c2 \u1f30\u03b4\u1f77\u03b1\u03c2 \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u1f77\u03b1\u03c2 \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2 \u1f10\u03c0\u03b9\u03c3\u03c9\u03c1\u03b5\u1f7b\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u1f71\u03bb\u03bf\u03c5\u03c2 \u03ba\u03bd\u03b7\u03b8\u1f79\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1f74\u03bd \u1f00\u03ba\u03bf\u1f74\u03bd<\/span><\/span><\/td>\n\u03b5\u03c3\u03c4\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03ba\u03b1\u03b9\u03c1\u03bf\u03c2 \u03bf\u03c4\u03b5 \u03c4\u03b7\u03c2 \u03c5\u03b3\u03b9\u03b1\u03b9\u03bd\u03bf\u03c5\u03c3\u03b7\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03b9\u03b1\u03c2 \u03bf\u03c5\u03ba \u03b1\u03bd\u03b5\u03be\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b1\u03bb\u03bb\u03b1 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b1\u03c2<\/a><\/b> \u03b5\u03c0\u03b9\u03b8\u03c5\u03bc\u03b9\u03b1\u03c2 \u03c4\u03b1\u03c2 \u03b9\u03b4\u03b9\u03b1\u03c2 \u03b5\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03c0\u03b9\u03c3\u03c9\u03c1\u03b5\u03c5\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03bf\u03c5\u03c2 \u03ba\u03bd\u03b7\u03b8\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u03b7\u03bd \u03b1\u03ba\u03bf\u03b7\u03bd<\/span><\/span><\/td>\n\u03b5\u03c3\u03c4\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03ba\u03b1\u03b9\u03c1\u03bf\u03c2 \u03bf\u03c4\u03b5 \u03c4\u03b7\u03c2 \u03c5\u03b3\u03b9\u03b1\u03b9\u03bd\u03bf\u03c5\u03c3\u03b7\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03b9\u03b1\u03c2 \u03bf\u03c5\u03ba \u03b1\u03bd\u03b5\u03be\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b1\u03bb\u03bb\u03b1 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b1\u03c2<\/b> \u03b5\u03c0\u03b9\u03b8\u03c5\u03bc\u03b9\u03b1\u03c2 \u03c4\u03b1\u03c2 \u03b9\u03b4\u03b9\u03b1\u03c2 \u03b5\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03c0\u03b9\u03c3\u03c9\u03c1\u03b5\u03c5\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03bf\u03c5\u03c2 \u03ba\u03bd\u03b7\u03b8\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u03b7\u03bd \u03b1\u03ba\u03bf\u03b7\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>1 Corinthians 10:7, 8 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:7, 8 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  So do not be idolaters, as some of them were. As it is written, \u201cThe people sat down to eat and drink and rose up to play.\u201d<\/span><\/span><\/td>\nNeither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  1 Corinthians 10:7 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:7 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:7 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03bc\u03b7\u03b4\u1f72 \u03b5\u1f30\u03b4\u03c9\u03bb\u03bf\u03bb\u1f71\u03c4\u03c1\u03b1\u03b9 \u03b3\u1f77\u03bd\u03b5\u03c3\u03b8\u03b5 \u03ba\u03b1\u03b8\u1f7d\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd, \u1f65\u03c3\u03c0\u03b5\u03c1<\/a> \u03b3\u1f73\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9\u0387 \u1f10\u03ba\u1f71\u03b8\u03b9\u03c3\u03b5\u03bd \u1f41 \u03bb\u03b1\u1f78\u03c2 \u03c6\u03b1\u03b3\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b5\u1fd6\u03bd<\/a> <\/b>\u03ba\u03b1\u1f76 \u1f00\u03bd\u1f73\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c0\u03b1\u1f77\u03b6\u03b5\u03b9\u03bd<\/span><\/span><\/td>\n\u03bc\u03b7\u03b4\u03b5 \u03b5\u03b9\u03b4\u03c9\u03bb\u03bf\u03bb\u03b1\u03c4\u03c1\u03b1\u03b9 \u03b3\u03b9\u03bd\u03b5\u03c3\u03b8\u03b5 \u03ba\u03b1\u03b8\u03c9\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03c9\u03c2<\/a><\/b> \u03b3\u03b5\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03b5\u03ba\u03b1\u03b8\u03b9\u03c3\u03b5\u03bd \u03bf \u03bb\u03b1\u03bf\u03c2 \u03c6\u03b1\u03b3\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9 \u03c0\u03b9\u03b5\u03b9\u03bd<\/a> \u03ba\u03b1\u03b9 \u03b1\u03bd\u03b5\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c0\u03b1\u03b9\u03b6\u03b5\u03b9\u03bd<\/span><\/span><\/td>\n\u03bc\u03b7\u03b4\u03b5 \u03b5\u03b9\u03b4\u03c9\u03bb\u03bf\u03bb\u03b1\u03c4\u03c1\u03b1\u03b9 \u03b3\u03b9\u03bd\u03b5\u03c3\u03b8\u03b5 \u03ba\u03b1\u03b8\u03c9\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03c9\u03c3\u03c0\u03b5\u03c1 \u03b3\u03b5\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03b5\u03ba\u03b1\u03b8\u03b9\u03c3\u03b5\u03bd \u03bf \u03bb\u03b1\u03bf\u03c2 \u03c6\u03b1\u03b3\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9 \u03c0\u03b9\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03bd\u03b5\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c0\u03b1\u03b9\u03b6\u03b5\u03b9\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  And let us not be immoral, as some of them were, and 23,000 died in a single day.<\/span><\/span><\/td>\nNeither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  1 Corinthians 10:8 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:8 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:8 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03bc\u03b7\u03b4\u1f72 \u03c0\u03bf\u03c1\u03bd\u03b5\u1f7b\u03c9\u03bc\u03b5\u03bd, \u03ba\u03b1\u03b8\u1f7d\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03c0\u1f79\u03c1\u03bd\u03b5\u03c5\u03c3\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f14\u03c0\u03b5\u03c3\u03b1\u03bd \u03bc\u03b9\u1fb7 \u1f21\u03bc\u1f73\u03c1\u1fb3 \u03b5\u1f34\u03ba\u03bf\u03c3\u03b9<\/a> \u03c4\u03c1\u03b5\u1fd6\u03c2<\/a><\/b> \u03c7\u03b9\u03bb\u03b9\u1f71\u03b4\u03b5\u03c2<\/span><\/span><\/td>\n\u03bc\u03b7\u03b4\u03b5 \u03c0\u03bf\u03c1\u03bd\u03b5\u03c5\u03c9\u03bc\u03b5\u03bd \u03ba\u03b1\u03b8\u03c9\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03c0\u03bf\u03c1\u03bd\u03b5\u03c5\u03c3\u03b1\u03bd \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b5\u03c3\u03bf\u03bd \u03b5\u03bd<\/a> <\/b>\u03bc\u03b9\u03b1 \u03b7\u03bc\u03b5\u03c1\u03b1 \u03b5\u03b9\u03ba\u03bf\u03c3\u03b9\u03c4\u03c1\u03b5\u03b9\u03c2<\/a> \u03c7\u03b9\u03bb\u03b9\u03b1\u03b4\u03b5\u03c2<\/span><\/span><\/td>\n\u03bc\u03b7\u03b4\u03b5 \u03c0\u03bf\u03c1\u03bd\u03b5\u03c5\u03c9\u03bc\u03b5\u03bd \u03ba\u03b1\u03b8\u03c9\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03c0\u03bf\u03c1\u03bd\u03b5\u03c5\u03c3\u03b1\u03bd \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b5\u03c3\u03bf\u03bd \u03b5\u03bd <\/b>\u03bc\u03b9\u03b1 \u03b7\u03bc\u03b5\u03c1\u03b1 \u03b5\u03b9\u03ba\u03bf\u03c3\u03b9\u03c4\u03c1\u03b5\u03b9\u03c2 \u03c7\u03b9\u03bb\u03b9\u03b1\u03b4\u03b5\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>1 Corinthians 10:10, 11 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:10, 11 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  And do not complain, as some of them did, and were killed by the destroying angel.<\/span><\/span><\/td>\nNeither murmur ye, as some of them also <\/b>murmured, and were destroyed of the destroyer.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  1 Corinthians 10:10 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:10 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:10 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03bc\u03b7\u03b4\u1f72 \u03b3\u03bf\u03b3\u03b3\u1f7b\u03b6\u03b5\u03c4\u03b5, \u03ba\u03b1\u03b8\u1f71\u03c0\u03b5\u03c1<\/a> <\/b>\u03c4\u03b9\u03bd\u1f72\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03b3\u1f79\u03b3\u03b3\u03c5\u03c3\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f7d\u03bb\u03bf\u03bd\u03c4\u03bf \u1f51\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u1f40\u03bb\u03bf\u03b8\u03c1\u03b5\u03c5\u03c4\u03bf\u1fe6<\/span><\/span><\/td>\n\u03bc\u03b7\u03b4\u03b5 \u03b3\u03bf\u03b3\u03b3\u03c5\u03b6\u03b5\u03c4\u03b5 \u03ba\u03b1\u03b8\u03c9\u03c2<\/a> \u03ba\u03b1\u03b9<\/a> <\/b>\u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03b1\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03c9\u03bb\u03bf\u03bd\u03c4\u03bf \u03c5\u03c0\u03bf \u03c4\u03bf\u03c5 \u03bf\u03bb\u03bf\u03b8\u03c1\u03b5\u03c5\u03c4\u03bf\u03c5<\/span><\/span><\/td>\n\u03bc\u03b7\u03b4\u03b5 \u03b3\u03bf\u03b3\u03b3\u03c5\u03b6\u03b5\u03c4\u03b5 \u03ba\u03b1\u03b8\u03c9\u03c2 \u03ba\u03b1\u03b9 <\/b>\u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03b1\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03c9\u03bb\u03bf\u03bd\u03c4\u03bf \u03c5\u03c0\u03bf \u03c4\u03bf\u03c5 \u03bf\u03bb\u03bf\u03b8\u03c1\u03b5\u03c5\u03c4\u03bf\u03c5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.<\/span><\/span><\/td>\nNow all <\/b>these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  1 Corinthians 10:11 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:11 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:11 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b4\u1f72 \u03c4\u03c5\u03c0\u03b9\u03ba\u1ff6\u03c2<\/a> \u03c3\u03c5\u03bd\u1f73\u03b2\u03b1\u03b9\u03bd\u03b5\u03bd<\/a> <\/b>\u1f10\u03ba\u03b5\u1f77\u03bd\u03bf\u03b9\u03c2, \u1f10\u03b3\u03c1\u1f71\u03c6\u03b7 \u03b4\u1f72 \u03c0\u03c1\u1f78\u03c2 \u03bd\u03bf\u03c5\u03b8\u03b5\u03c3\u1f77\u03b1\u03bd \u1f21\u03bc\u1ff6\u03bd, \u03b5\u1f30\u03c2 \u03bf\u1f53\u03c2 \u03c4\u1f70 \u03c4\u1f73\u03bb\u03b7 \u03c4\u1ff6\u03bd \u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd \u03ba\u03b1\u03c4\u1f75\u03bd\u03c4\u03b7\u03ba\u03b5\u03bd<\/a><\/b><\/span><\/span><\/td>\n\u03c4\u03b1\u03c5\u03c4\u03b1 \u03b4\u03b5 \u03c0\u03b1\u03bd\u03c4\u03b1<\/a> <\/b>\u03c4\u03c5\u03c0\u03bf\u03b9<\/a> \u03c3\u03c5\u03bd\u03b5\u03b2\u03b1\u03b9\u03bd\u03bf\u03bd<\/a> \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03b9\u03c2 \u03b5\u03b3\u03c1\u03b1\u03c6\u03b7 \u03b4\u03b5 \u03c0\u03c1\u03bf\u03c2 \u03bd\u03bf\u03c5\u03b8\u03b5\u03c3\u03b9\u03b1\u03bd \u03b7\u03bc\u03c9\u03bd \u03b5\u03b9\u03c2 \u03bf\u03c5\u03c2 \u03c4\u03b1 \u03c4\u03b5\u03bb\u03b7 \u03c4\u03c9\u03bd \u03b1\u03b9\u03c9\u03bd\u03c9\u03bd \u03ba\u03b1\u03c4\u03b7\u03bd\u03c4\u03b7\u03c3\u03b5\u03bd<\/a><\/span><\/span><\/td>\n\u03c4\u03b1\u03c5\u03c4\u03b1 \u03b4\u03b5 \u03c0\u03b1\u03bd\u03c4\u03b1 <\/b>\u03c4\u03c5\u03c0\u03bf\u03b9 \u03c3\u03c5\u03bd\u03b5\u03b2\u03b1\u03b9\u03bd\u03bf\u03bd \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03b9\u03c2 \u03b5\u03b3\u03c1\u03b1\u03c6\u03b7 \u03b4\u03b5 \u03c0\u03c1\u03bf\u03c2 \u03bd\u03bf\u03c5\u03b8\u03b5\u03c3\u03b9\u03b1\u03bd \u03b7\u03bc\u03c9\u03bd \u03b5\u03b9\u03c2 \u03bf\u03c5\u03c2 \u03c4\u03b1 \u03c4\u03b5\u03bb\u03b7 \u03c4\u03c9\u03bd \u03b1\u03b9\u03c9\u03bd\u03c9\u03bd \u03ba\u03b1\u03c4\u03b7\u03bd\u03c4\u03b7\u03c3\u03b5\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>1 Corinthians 10:14 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:14 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  So then, my dear friends, flee from idolatry.<\/span><\/span><\/td>\nWherefore, my dearly beloved, flee from idolatry.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  1 Corinthians 10:14 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:14 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  1 Corinthians 10:14 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u0394\u03b9\u1f79\u03c0\u03b5\u03c1, \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03bf\u1f77 \u03bc\u03bf\u03c5, \u03c6\u03b5\u1f7b\u03b3\u03b5\u03c4\u03b5 \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03b5\u1f30\u03b4\u03c9\u03bb\u03bf\u03bb\u03b1\u03c4\u03c1\u1f77\u03b1\u03c2<\/a><\/b><\/span><\/span><\/td>\n\u03b4\u03b9\u03bf\u03c0\u03b5\u03c1 \u03b1\u03b3\u03b1\u03c0\u03b7\u03c4\u03bf\u03b9 \u03bc\u03bf\u03c5 \u03c6\u03b5\u03c5\u03b3\u03b5\u03c4\u03b5 \u03b1\u03c0\u03bf \u03c4\u03b7\u03c2 \u03b5\u03b9\u03b4\u03c9\u03bb\u03bf\u03bb\u03b1\u03c4\u03c1\u03b5\u03b9\u03b1\u03c2<\/a><\/span><\/span><\/td>\n\u03b4\u03b9\u03bf\u03c0\u03b5\u03c1 \u03b1\u03b3\u03b1\u03c0\u03b7\u03c4\u03bf\u03b9 \u03bc\u03bf\u03c5 \u03c6\u03b5\u03c5\u03b3\u03b5\u03c4\u03b5 \u03b1\u03c0\u03bf \u03c4\u03b7\u03c2 \u03b5\u03b9\u03b4\u03c9\u03bb\u03bf\u03bb\u03b1\u03c4\u03c1\u03b5\u03b9\u03b1\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>Titus 2:5 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Titus 2:5 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited.<\/span><\/span><\/td>\nTo be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  Titus 2:5 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Titus 2:5 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  Titus 2:5 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03c3\u1f7d\u03c6\u03c1\u03bf\u03bd\u03b1\u03c2 \u1f01\u03b3\u03bd\u1f70\u03c2 \u03bf\u1f30\u03ba\u03bf\u03c5\u03c1\u03b3\u03bf\u1f7a\u03c2<\/a><\/b> \u1f00\u03b3\u03b1\u03b8\u1f71\u03c2, \u1f51\u03c0\u03bf\u03c4\u03b1\u03c3\u03c3\u03bf\u03bc\u1f73\u03bd\u03b1\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u1f30\u03b4\u1f77\u03bf\u03b9\u03c2 \u1f00\u03bd\u03b4\u03c1\u1f71\u03c3\u03b9\u03bd, \u1f35\u03bd\u03b1 \u03bc\u1f74 \u1f41 \u03bb\u1f79\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u1fc6\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n\u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b1\u03c2 \u03b1\u03b3\u03bd\u03b1\u03c2 \u03bf\u03b9\u03ba\u03bf\u03c5\u03c1\u03bf\u03c5\u03c2<\/a> \u03b1\u03b3\u03b1\u03b8\u03b1\u03c2 \u03c5\u03c0\u03bf\u03c4\u03b1\u03c3\u03c3\u03bf\u03bc\u03b5\u03bd\u03b1\u03c2 \u03c4\u03bf\u03b9\u03c2 \u03b9\u03b4\u03b9\u03bf\u03b9\u03c2 \u03b1\u03bd\u03b4\u03c1\u03b1\u03c3\u03b9\u03bd \u03b9\u03bd\u03b1 \u03bc\u03b7 \u03bf \u03bb\u03bf\u03b3\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03b8\u03b5\u03bf\u03c5 \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03b7\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n\u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b1\u03c2 \u03b1\u03b3\u03bd\u03b1\u03c2 \u03bf\u03b9\u03ba\u03bf\u03c5\u03c1\u03bf\u03c5\u03c2 \u03b1\u03b3\u03b1\u03b8\u03b1\u03c2 \u03c5\u03c0\u03bf\u03c4\u03b1\u03c3\u03c3\u03bf\u03bc\u03b5\u03bd\u03b1\u03c2 \u03c4\u03bf\u03b9\u03c2 \u03b9\u03b4\u03b9\u03bf\u03b9\u03c2 \u03b1\u03bd\u03b4\u03c1\u03b1\u03c3\u03b9\u03bd \u03b9\u03bd\u03b1 \u03bc\u03b7 \u03bf \u03bb\u03bf\u03b3\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03b8\u03b5\u03bf\u03c5 \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03b7\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>2 Corinthians 11:24 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:24 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  Five times I received from the Jews forty lashes less one.<\/span><\/span><\/td>\nOf the Jews five times received I forty stripes save one.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 11:24 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:24 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:24 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03a5\u03c0\u1f78 \u1f38\u03bf\u03c5\u03b4\u03b1\u1f77\u03c9\u03bd \u03c0\u03b5\u03bd\u03c4\u1f71\u03ba\u03b9\u03c2 \u03c4\u03b5\u03c3\u03c3\u03b5\u03c1\u1f71\u03ba\u03bf\u03bd\u03c4\u03b1<\/a> <\/b>\u03c0\u03b1\u03c1\u1f70 \u03bc\u1f77\u03b1\u03bd \u1f14\u03bb\u03b1\u03b2\u03bf\u03bd<\/span><\/span><\/td>\n\u03c5\u03c0\u03bf \u03b9\u03bf\u03c5\u03b4\u03b1\u03b9\u03c9\u03bd \u03c0\u03b5\u03bd\u03c4\u03b1\u03ba\u03b9\u03c2 \u03c4\u03b5\u03c3\u03c3\u03b1\u03c1\u03b1\u03ba\u03bf\u03bd\u03c4\u03b1<\/a> \u03c0\u03b1\u03c1\u03b1 \u03bc\u03b9\u03b1\u03bd \u03b5\u03bb\u03b1\u03b2\u03bf\u03bd<\/span><\/span><\/td>\n\u03c5\u03c0\u03bf \u03b9\u03bf\u03c5\u03b4\u03b1\u03b9\u03c9\u03bd \u03c0\u03b5\u03bd\u03c4\u03b1\u03ba\u03b9\u03c2 \u03c4\u03b5\u03c3\u03c3\u03b1\u03c1\u03b1\u03ba\u03bf\u03bd\u03c4\u03b1 \u03c0\u03b1\u03c1\u03b1 \u03bc\u03b9\u03b1\u03bd \u03b5\u03bb\u03b1\u03b2\u03bf\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  <\/a>2 Corinthians 11:27, 28 (NET)<\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:27, 28 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  in hard work and toil, through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing.<\/span><\/span><\/td>\nIn weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 11:27 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:27 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:27 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03ba\u1f79\u03c0\u1ff3 \u03ba\u03b1\u1f76 \u03bc\u1f79\u03c7\u03b8\u1ff3, \u1f10\u03bd \u1f00\u03b3\u03c1\u03c5\u03c0\u03bd\u1f77\u03b1\u03b9\u03c2 \u03c0\u03bf\u03bb\u03bb\u1f71\u03ba\u03b9\u03c2, \u1f10\u03bd \u03bb\u03b9\u03bc\u1ff7 \u03ba\u03b1\u1f76 \u03b4\u1f77\u03c8\u03b5\u03b9, \u1f10\u03bd \u03bd\u03b7\u03c3\u03c4\u03b5\u1f77\u03b1\u03b9\u03c2 \u03c0\u03bf\u03bb\u03bb\u1f71\u03ba\u03b9\u03c2, \u1f10\u03bd \u03c8\u1f7b\u03c7\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03b3\u03c5\u03bc\u03bd\u1f79\u03c4\u03b7\u03c4\u03b9<\/span><\/span><\/td>\n\u03b5\u03bd<\/a> <\/b>\u03ba\u03bf\u03c0\u03c9 \u03ba\u03b1\u03b9 \u03bc\u03bf\u03c7\u03b8\u03c9 \u03b5\u03bd \u03b1\u03b3\u03c1\u03c5\u03c0\u03bd\u03b9\u03b1\u03b9\u03c2 \u03c0\u03bf\u03bb\u03bb\u03b1\u03ba\u03b9\u03c2 \u03b5\u03bd \u03bb\u03b9\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03b4\u03b9\u03c8\u03b5\u03b9 \u03b5\u03bd \u03bd\u03b7\u03c3\u03c4\u03b5\u03b9\u03b1\u03b9\u03c2 \u03c0\u03bf\u03bb\u03bb\u03b1\u03ba\u03b9\u03c2 \u03b5\u03bd \u03c8\u03c5\u03c7\u03b5\u03b9 \u03ba\u03b1\u03b9 \u03b3\u03c5\u03bc\u03bd\u03bf\u03c4\u03b7\u03c4\u03b9<\/span><\/span><\/td>\n\u03b5\u03bd <\/b>\u03ba\u03bf\u03c0\u03c9 \u03ba\u03b1\u03b9 \u03bc\u03bf\u03c7\u03b8\u03c9 \u03b5\u03bd \u03b1\u03b3\u03c1\u03c5\u03c0\u03bd\u03b9\u03b1\u03b9\u03c2 \u03c0\u03bf\u03bb\u03bb\u03b1\u03ba\u03b9\u03c2 \u03b5\u03bd \u03bb\u03b9\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03b4\u03b9\u03c8\u03b5\u03b9 \u03b5\u03bd \u03bd\u03b7\u03c3\u03c4\u03b5\u03b9\u03b1\u03b9\u03c2 \u03c0\u03bf\u03bb\u03bb\u03b1\u03ba\u03b9\u03c2 \u03b5\u03bd \u03c8\u03c5\u03c7\u03b5\u03b9 \u03ba\u03b1\u03b9 \u03b3\u03c5\u03bc\u03bd\u03bf\u03c4\u03b7\u03c4\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
                  Apart from other things, there is the daily pressure on me of my anxious concern for all the churches.<\/span><\/span><\/td>\nBeside those things that are without, that which cometh upon me daily, the care of all the churches.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
                  \n

                  2 Corinthians 11:28 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:28 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

                  		\n

                  2 Corinthians 11:28 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

                  \u03c7\u03c9\u03c1\u1f76\u03c2 \u03c4\u1ff6\u03bd \u03c0\u03b1\u03c1\u03b5\u03ba\u03c4\u1f78\u03c2 \u1f21 \u1f10\u03c0\u1f77\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 \u03bc\u03bf\u03b9<\/a><\/b> \u1f21 \u03ba\u03b1\u03b8\u1fbf \u1f21\u03bc\u1f73\u03c1\u03b1\u03bd, \u1f21 \u03bc\u1f73\u03c1\u03b9\u03bc\u03bd\u03b1 \u03c0\u03b1\u03c3\u1ff6\u03bd \u03c4\u1ff6\u03bd \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u1ff6\u03bd<\/span><\/span><\/td>\n\u03c7\u03c9\u03c1\u03b9\u03c2 \u03c4\u03c9\u03bd \u03c0\u03b1\u03c1\u03b5\u03ba\u03c4\u03bf\u03c2 \u03b7 \u03b5\u03c0\u03b9\u03c3\u03c5\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 \u03bc\u03bf\u03c5<\/a> \u03b7 \u03ba\u03b1\u03b8 \u03b7\u03bc\u03b5\u03c1\u03b1\u03bd \u03b7 \u03bc\u03b5\u03c1\u03b9\u03bc\u03bd\u03b1 \u03c0\u03b1\u03c3\u03c9\u03bd \u03c4\u03c9\u03bd \u03b5\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03c9\u03bd<\/span><\/span><\/td>\n\u03c7\u03c9\u03c1\u03b9\u03c2 \u03c4\u03c9\u03bd \u03c0\u03b1\u03c1\u03b5\u03ba\u03c4\u03bf\u03c2 \u03b7 \u03b5\u03c0\u03b9\u03c3\u03c5\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 \u03bc\u03bf\u03c5 \u03b7 \u03ba\u03b1\u03b8 \u03b7\u03bc\u03b5\u03c1\u03b1\u03bd \u03b7 \u03bc\u03b5\u03c1\u03b9\u03bc\u03bd\u03b1 \u03c0\u03b1\u03c3\u03c9\u03bd \u03c4\u03c9\u03bd \u03b5\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03c9\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
                  \n
                  Christ-Centered Preaching, Chapter 3<\/em><\/a><\/div>\n
                  Back to Christ-Centered Preaching, Chapter 4, Part 1<\/em><\/a><\/div>\n
                  Back to Christ-Centered Preaching, Chapter 4, Part 2<\/em><\/a><\/div>\n
                  Back to Christ-Centered Preaching, Chapter 5<\/em><\/a><\/div>\n
                  Back to Matthew 8:23-34<\/em><\/a><\/div>\n
                  Back to Exploration, Part 1<\/em><\/a><\/div>\n
                  Back to Exploration, Part 5<\/em><\/a><\/div>\n
                  Back to Exploration, Part 10<\/em><\/a><\/div>\n
                  Back to 3 John, Part 3<\/em><\/a><\/div>\n
                  Back to Exploration, Part 17<\/em><\/a><\/div>\n
                  Back to Exploration, Part 19<\/em><\/a><\/div>\n
                  <\/div>\n
                  \n
                  \n

                  1<\/sup><\/a> In the NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> Moses<\/i> was spelled \u039c\u03c9\u03cb\u03c3\u1fc6\u03c2<\/a>, and \u03bc\u03c9\u03c3\u03b7\u03c2<\/a> in the Stephanus Textus Receptus<\/a>.<\/p>\n<\/div>\n

                  \n

                  2<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03b1\u03c5\u03c4\u03bf\u03c5<\/a>.<\/p>\n<\/div>\n

                  \n

                  3<\/sup><\/a> The NET parallel Greek<\/a> text had \u1f00\u03bb\u03bb\u1f70<\/a> here, where the Stephanus Textus Receptus<\/a>, Byzantine Majority Text<\/a> and NA28<\/sup><\/a> had \u1f00\u03bb\u03bb\u2019<\/a>.<\/p>\n<\/div>\n

                  \n

                  4<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c3\u1f75\u03bc\u03b5\u03c1\u03bf\u03bd<\/a> \u1f21\u03bc\u1f73\u03c1\u03b1\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had simply \u03c3\u03b7\u03bc\u03b5\u03c1\u03bf\u03bd<\/a>.<\/p>\n<\/div>\n

                  \n

                  5<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f45\u03c4\u03b9<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf<\/a> \u03c4\u03b9<\/a> (KJV: which<\/i>).<\/p>\n<\/div>\n

                  \n

                  6<\/sup><\/a> In the NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> Moses<\/i> was spelled \u039c\u03c9\u03cb\u03c3\u1fc6\u03c2<\/a>, and \u03bc\u03c9\u03c3\u03b7\u03c2<\/a> in the Stephanus Textus Receptus<\/a>.<\/p>\n<\/div>\n

                  \n

                  7<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u03b7\u03c4\u03b1\u03b9<\/a>, a form of \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03c9<\/a> in the subjunctive mood<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b1\u03bd\u03b1\u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9<\/a> in the indicative mood<\/a>.<\/p>\n<\/div>\n

                  \n

                  8<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b4\u1f72<\/a> \u1f10\u1f70\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b4<\/a> \u03b1\u03bd<\/a> (KJV: Nevertheless…it<\/i>).<\/p>\n<\/div>\n

                  \n

                  9<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03ba\u03b5\u03b9<\/a> here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

                  \n

                  10<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b4\u03b9\u1fbf<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b4\u03b9\u03b1<\/a> (KJV: by<\/i>).<\/p>\n<\/div>\n

                  \n

                  11<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u03b7\u03c2<\/a> preceding promise<\/i>. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

                  \n

                  12<\/sup><\/a> The Stephanus Textus Receptus<\/a> had the article \u03b1\u03b9<\/a> (KJV: the<\/i>) preceding two<\/i>. The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n<\/div>\n

                  \n

                  13<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b4\u1f72<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b3\u03b1\u03c1<\/a> (KJV: For<\/i>).<\/p>\n<\/div>\n

                  \n

                  14<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b3\u1f70\u03c1<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b4\u03b5<\/a> (KJV: and<\/i>).<\/p>\n<\/div>\n

                  \n

                  15<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c0\u03c1\u1f78\u03c2<\/a> \u03b1\u1f50\u03c4\u1f79\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had simply \u03b1\u03c5\u03c4\u03c9<\/a>.<\/p>\n<\/div>\n

                  \n

                  16<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had the plural pronoun \u03c4\u1f77\u03bd\u03c9\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the singular \u03c4\u03b9\u03bd\u03bf\u03c2<\/a>.<\/p>\n<\/div>\n

                  \n

                  17<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03c5\u03bd<\/a> \u03b5\u03b3\u03c9<\/a> (KJV: I…therefore<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

                  \n

                  18<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03bf\u03c5<\/a> \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5<\/a> (KJV: the Lord<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

                  \n

                  19<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03ba\u03b1\u1f76<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03c4\u03b1<\/a> (KJV: by<\/i>).<\/p>\n<\/div>\n

                  \n

                  20<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03b1\u03c2<\/a> \u03b5\u03c0\u03b9\u03b8\u03c5\u03bc\u03b9\u03b1\u03c2<\/a> \u03c4\u03b1\u03c2<\/a> \u03b9\u03b4\u03b9\u03b1\u03c2<\/a> (KJV: their own lusts<\/i>) here, where the NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c4\u1f70\u03c2<\/a> \u1f30\u03b4\u1f77\u03b1\u03c2<\/a> \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u1f77\u03b1\u03c2<\/a>.<\/p>\n<\/div>\n

                  \n

                  21<\/sup><\/a> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u1f65\u03c3\u03c0\u03b5\u03c1<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03c9\u03c2<\/a>.<\/p>\n<\/div>\n

                  \n

                  22<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c0\u03b5\u1fd6\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03b9\u03b5\u03b9\u03bd<\/a>. These seem to be alternate spellings of the same part of speech.<\/p>\n<\/div>\n

                  \n

                  23<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f34\u03ba\u03bf\u03c3\u03b9<\/a> \u03c4\u03c1\u03b5\u1fd6\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03b9\u03ba\u03bf\u03c3\u03b9\u03c4\u03c1\u03b5\u03b9\u03c2<\/a>.<\/p>\n<\/div>\n

                  \n

                  24<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03bd<\/a> here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

                  \n

                  25<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03ba\u03b1\u03b8\u1f71\u03c0\u03b5\u03c1<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03b8\u03c9\u03c2<\/a> \u03ba\u03b1\u03b9<\/a> (KJV: as…also<\/i>).<\/p>\n<\/div>\n

                  \n

                  26<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03b1\u03bd\u03c4\u03b1<\/a> (KJV: all<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

                  \n

                  27<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had the singular verb \u03c3\u03c5\u03bd\u1f73\u03b2\u03b1\u03b9\u03bd\u03b5\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the plural \u03c3\u03c5\u03bd\u03b5\u03b2\u03b1\u03b9\u03bd\u03bf\u03bd<\/a>.<\/p>\n<\/div>\n

                  \n

                  28<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c4\u03c5\u03c0\u03b9\u03ba\u1ff6\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03c5\u03c0\u03bf\u03b9<\/a> (KJV: for ensamples<\/i>).<\/p>\n<\/div>\n

                  \n

                  29<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03ba\u03b1\u03c4\u1f75\u03bd\u03c4\u03b7\u03ba\u03b5\u03bd<\/a>, a form of \u03ba\u03b1\u03c4\u03b1\u03bd\u03c4\u03ac\u03c9<\/a> in the perfect tense<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03c4\u03b7\u03bd\u03c4\u03b7\u03c3\u03b5\u03bd<\/a> (KJV: are come<\/i>) in the aorist tense<\/a>.<\/p>\n<\/div>\n

                  \n

                  30<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f30\u03b4\u03c9\u03bb\u03bf\u03bb\u03b1\u03c4\u03c1\u1f77\u03b1\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03b9\u03b4\u03c9\u03bb\u03bf\u03bb\u03b1\u03c4\u03c1\u03b5\u03b9\u03b1\u03c2<\/a>. These appear to be alternate spellings of the same part of speech.<\/p>\n<\/div>\n

                  \n

                  31<\/sup><\/a> The Greek word \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u1f77\u03b6\u03c9\u03c3\u03b9\u03bd<\/a>, a form of \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03af\u03b6\u03c9<\/a> is in the subjunctive mood<\/a> in a purpose or result clause: \u201cThe subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.\u201d<\/p>\n<\/div>\n

                  \n

                  32<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bf\u1f30\u03ba\u03bf\u03c5\u03c1\u03b3\u03bf\u1f7a\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03b9\u03ba\u03bf\u03c5\u03c1\u03bf\u03c5\u03c2<\/a> (KJV: keepers at home<\/i>). These appear to be alternate spellings of the same part of speech.<\/p>\n<\/div>\n

                  \n

                  33<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c4\u03b5\u03c3\u03c3\u03b5\u03c1\u1f71\u03ba\u03bf\u03bd\u03c4\u03b1<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03b5\u03c3\u03c3\u03b1\u03c1\u03b1\u03ba\u03bf\u03bd\u03c4\u03b1<\/a>.<\/p>\n<\/div>\n

                  \n

                  34<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03bd<\/a> here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

                  \n

                  35<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bc\u03bf\u03b9<\/a> in the dative case<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bc\u03bf\u03c5<\/a> in the genitive case<\/a>.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

                  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, 3rd Edition by Bryan Chapell Questions for Review and Discussion How many things is a … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6118,5355],"tags":[6152,5281,6157,6147,6150,6151,6146,6156,258,6148,6149,3209,6155,3331,1694,6153,6154],"class_list":["post-24226","post","type-post","status-publish","format-standard","hentry","category-christ-centered-preaching","category-section-six","tag-1-corinthians-101-14","tag-1-peter-16-7","tag-2-corinthians-1124-28","tag-2-corinthians-34-18","tag-2-timothy-314-17","tag-2-timothy-41-5","tag-colossians-42-6","tag-exodus-2013-17","tag-exodus-326","tag-galatians-421-26","tag-john-831-36","tag-matthew-1128-30","tag-matthew-232-4","tag-philippians-38","tag-romans-1132","tag-titus-21","tag-titus-22-6"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/24226","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=24226"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/24226\/revisions"}],"predecessor-version":[{"id":29630,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/24226\/revisions\/29630"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=24226"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=24226"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=24226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}