{"id":24418,"date":"2024-07-24T15:37:17","date_gmt":"2024-07-24T20:37:17","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=24418"},"modified":"2025-09-01T08:15:05","modified_gmt":"2025-09-01T13:15:05","slug":"christ-centered-preaching-chapter-4-part-1","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=24418","title":{"rendered":"Christ-Centered Preaching, Chapter 4, Part 1"},"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

    What three elements of exposition consistently appear in examples of Old and New Testament preaching? What does the consistency of these elements say about the nature of exposition? <\/span><\/p>\n<\/li>\n<\/ol>\n

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    <\/a>John A. Broadus, the father of modern expository preaching…concludes that in an expository sermon, \u201cthe application of the sermon is not merely an appendage to the discussion or a subordinate part of it, but is the main thing to be done.\u201d4<\/sup> For Broadus, the primary duty of the expositor is to exhort the people of God to apply the truths revealed in Scripture because this is the ultimate intent of God’s Word. Personal transformation should be the fruit of biblical exposition.<\/span><\/span><\/em><\/p>\n

    The Goal p.69 <\/span><\/span><\/em><\/p>\n

    <\/a>The aim (\u03c4\u1f73\u03bb\u03bf\u03c2<\/a>)<\/em> of our charge (\u03c4\u1fc6\u03c2<\/a> \u03c0\u03b1\u03c1\u03b1\u03b3\u03b3\u03b5\u03bb\u1f77\u03b1\u03c2<\/a>, a form of \u03c0\u03b1\u03c1\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b1<\/a>)<\/em> is love (\u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em> that issues from a pure heart and a good conscience and a sincere faith. Certain persons, by swerving from these, have wandered away into vain discussion (\u03bc\u03b1\u03c4\u03b1\u03b9\u03bf\u03bb\u03bf\u03b3\u1f77\u03b1\u03bd<\/a>, a form of \u03bc\u03b1\u03c4\u03b1\u03b9\u03bf\u03bb\u03bf\u03b3\u03af\u03b1<\/a>)<\/em>, desiring (\u03b8\u1f73\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2<\/a>, a present participle of \u03b8\u03ad\u03bb\u03c9<\/a>)<\/em> to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions (\u03b4\u03b9\u03b1\u03b2\u03b5\u03b2\u03b1\u03b9\u03bf\u1fe6\u03bd\u03c4\u03b1\u03b9<\/a>, a form of \u03b4\u03b9\u03b1\u03b2\u03b5\u03b2\u03b1\u03b9\u03cc\u03bf\u03bc\u03b1\u03b9<\/a>). (1 Timothy 1:5-7 ESV)<\/em><\/span><\/span><\/p>\n

    Owe no one anything, except to love (\u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd<\/a>, a present infinitive of \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9<\/a>)<\/em> each other, for the one who loves (\u1f41<\/a> \u03b3\u1f70\u03c1<\/a> \u1f00\u03b3\u03b1\u03c0\u1ff6\u03bd<\/a>, a present participle of \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9<\/a>)<\/em> another has fulfilled (\u03c0\u03b5\u03c0\u03bb\u1f75\u03c1\u03c9\u03ba\u03b5\u03bd<\/a>, an active form of \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9<\/a> in the perfect tense<\/a>1<\/sup><\/a>)<\/em> the law. For the commandments, \u201cYou shall not commit adultery, You shall not murder, You shall not steal,2<\/sup><\/a><\/em> You shall not covet,\u201d and any other commandment, are summed up in this word: \u201cYou shall love (\u1f00\u03b3\u03b1\u03c0\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, another form of \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9<\/a> in the future tense)<\/em> your neighbor as yourself\u201d3<\/sup><\/a> [Table<\/a>]<\/em>. Love (\u1f21<\/a> \u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em> does no wrong to a neighbor; therefore love (\u1f21<\/a> \u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em> is the fulfilling (\u03c0\u03bb\u1f75\u03c1\u03c9\u03bc\u03b1<\/a>)<\/em> of the law. (Romans 13:8-10 ESV)<\/em><\/span><\/span><\/p>\n

    <\/a>Do not think that I have come to abolish (\u03ba\u03b1\u03c4\u03b1\u03bb\u1fe6\u03c3\u03b1\u03b9<\/a>, an infinitive form of \u03ba\u03b1\u03c4\u03b1\u03bb\u03cd\u03c9<\/a>)<\/em> the Law or the Prophets; I have not come to abolish (\u03ba\u03b1\u03c4\u03b1\u03bb\u1fe6\u03c3\u03b1\u03b9<\/a>, an infinitive form of \u03ba\u03b1\u03c4\u03b1\u03bb\u03cd\u03c9<\/a>)<\/em> them but to fulfill (\u03c0\u03bb\u03b7\u03c1\u1ff6\u03c3\u03b1\u03b9<\/a>, an active form of \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9<\/a> in the optative mood<\/a>)<\/em> them. (Matthew 5:17 ESV) [Addendum 8\/4\/24: I read this as \u03c0\u03bb\u03b7\u03c1\u03ce\u03c3\u03b1\u03b9<\/a> rather than \u03c0\u03bb\u03b7\u03c1\u1ff6\u03c3\u03b1\u03b9<\/a>, which might indicate an infinitive form as well as the optative form.]<\/em><\/span><\/span><\/p>\n

    But I say, walk (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a>, an imperative or indicative form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a>)<\/em> by the Spirit, and you will not gratify (\u03bf\u1f50 \u03bc\u1f74<\/a> \u03c4\u03b5\u03bb\u1f73\u03c3\u03b7\u03c4\u03b5<\/a>, a form of \u03c4\u03b5\u03bb\u03ad\u03c9<\/a> in the aorist tense<\/a> and subjunctive mood<\/a>4<\/sup><\/a>)<\/em> the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for<\/a> these are opposed to each other, to keep you from doing the things<\/a> you want to do [Table<\/a>]<\/em>. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident<\/a>: sexual immorality, impurity, sensuality, idolatry<\/a>, sorcery, enmity, strife<\/a>, jealousy<\/a>, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you<\/a>, as I warned you before, that those who do such things will not inherit the kingdom of God [Table<\/a>]<\/em>. But the fruit of the Spirit is love (\u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em>, joy, peace, patience, kindness, goodness, faithfulness, gentleness<\/a>, self-control; against such things there is no law [Table<\/a>]<\/em>. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. (Galatians 5:16-24 ESV)<\/em><\/span><\/span><\/p>\n<\/blockquote>\n

    <\/a>The application\u2014walk by the Spirit, and you will not gratify the desires of the flesh<\/i>5<\/sup><\/a>\u2014elevates Jesus’ stated purpose to fulfill <\/i>the law from the iffy maybe \u03c0\u03bb\u03b7\u03c1\u1ff6\u03c3\u03b1\u03b9<\/a> in the optative mood<\/a> to accomplished fact as each and every human being walks by the Spirit all day, everyday, forever. That, in turn, elevates walk by the Spirit, and you will not gratify the desires of the flesh <\/i>from an ordinary application of a relatively arbitrarily selected cluster of verses around Galatians 5:16 to a super<\/i>-application of the Lord’s redemptive plan found in Genesis 1:1 through Revelation 22:21. Will the expository preaching method described in this textbook honor and reinforce that status or drown it in a surfeit of ordinary applications? <\/span><\/p>\n

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

    Ezra opened the book. All the people could see him because he was standing above them; and as he opened it, the people all stood up. Ezra praised the Lord, the great God; and all the people lifted their hands and responded, \u201cAmen! Amen!\u201d Then they bowed down and worshiped the Lord with their faces to the ground.<\/span><\/span><\/em><\/p>\n

    The Levites\u2014Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbathai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah\u2014instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people understood what was being read.<\/span><\/span><\/em><\/p>\n

    Nehemiah 8:5-8<\/span><\/span><\/em><\/p>\n

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

    The Pattern pp. 70, 71<\/span><\/span><\/em><\/p>\n<\/blockquote>\n\n\n\n\n\n\n\n\n
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    Masoretic Text<\/span><\/span><\/p>\n<\/td>\n

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    Septuagint<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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    Nehemiah 8:5 (Tanakh)<\/span><\/span><\/p>\n<\/td>\n

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    Nehemiah 8:5 (NET)<\/span><\/span><\/p>\n<\/td>\n

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    2 Esdras 18:5 (NETS)<\/span><\/span><\/p>\n<\/td>\n

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    Nehemiah 8:5 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

    And Ezra opened the book in the sight of all the people–for he was above all the people–and when he opened it, all the people stood up.<\/span><\/span><\/td>\nEzra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up.<\/span><\/span><\/td>\nAnd Esdras opened the book before all the people, because he was above the people, and it happened, when he opened it, all the people stood.<\/span><\/span><\/td>\nAnd Esdras opened the book before all the people, for he was above the people; and it came to pass when he had opened it, [that] all the people stood.<\/span><\/span><\/td>\n<\/tr>\n
    And Ezra blessed HaShem, the great G-d. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before HaShem with their faces to the ground.<\/span><\/span><\/td>\nEzra blessed the Lord, the great God, and all the people replied \u201cAmen! Amen!\u201d as they lifted their hands. Then they bowed down and worshiped the Lord with their faces to the ground.<\/span><\/span><\/td>\nAnd Esdras blessed the Lord, the great God, and all the people answered and said, \u201cAmen,\u201d lifting up their hands, and they bowed and did obeisance to the Lord with their face to the ground.<\/span><\/span><\/td>\nAnd Esdras blessed the Lord, the great God: and all the people answered, and said, Amen, lifting up their hands: and they bowed down and worshipped the Lord with their face to the ground.<\/span><\/span><\/td>\n<\/tr>\n
    Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, even the Levites, caused the people to understand (\u05de\u05b0\u05d1\u05b4\u05d9\u05e0\u05b4\u05a5\u05d9\u05dd<\/a>) the Law; and the people stood in their place.<\/span><\/span><\/td>\nJeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah\u2014all of whom were Levites\u2014were teaching (b\u00een<\/i>, \u05de\u05d1\u05d9\u05e0\u05d9\u05dd<\/a>) the people the law, as the people remained standing.<\/span><\/span><\/td>\nAnd Iesous and Banaias and Sarabia were instructing (\u03c3\u03c5\u03bd\u03b5\u03c4\u1f77\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2<\/a>); Akoub, Sabbathaios, Kallitas, Azarias, Iozabad, Hanani, Phalaias and the Leuites tutored the people in the law, and the people kept their stance.<\/span><\/span><\/td>\nAnd Jesus and Banaias and Sarabias instructed (\u03c3\u03c5\u03bd\u03b5\u03c4\u1f77\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2<\/a>) the people in the law, and the people [stood] in their place.<\/span><\/span><\/td>\n<\/tr>\n
    And they read (\u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b0\u05d0\u05a5\u05d5\u05bc<\/a>) in the book, in the Law of G-d, distinctly (\u05de\u05b0\u05e4\u05b9\u05e8\u05b8\u0591\u05e9\u05c1<\/a>); and they gave (\u05d5\u05b0\u05e9\u05c2\u05a3\u05d5\u05b9\u05dd<\/a>) the sense (\u05e9\u05c2\u05b6\u0594\u05db\u05b6\u05dc<\/a>), and caused them to understand (\u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b4\u0596\u05d9\u05e0\u05d5\u05bc<\/a>) the reading.<\/span><\/span><\/td>\nThey read (q\u0101r\u0101’<\/i>, \u05d5\u05d9\u05e7\u05e8\u05d0\u05d5<\/a>) from the book of God\u2019s law, explaining (p\u0101ra\u0161<\/i>, \u05de\u05e4\u05e8\u05e9<\/a>) it and imparting (\u015b\u00fbm<\/i>, \u05d5\u05e9\u05c1\u05d5\u05dd<\/a>) insight (\u015b\u0113\u1e35el<\/i>, \u05e9\u05c1\u05db\u05dc<\/a>). Thus the people gained understanding (b\u00een<\/i>, \u05d5\u05d9\u05d1\u05d9\u05e0\u05d5<\/a>) from what was read.<\/span><\/span><\/td>\nAnd they read (\u03ba\u03b1\u1f76<\/a> \u1f00\u03bd\u1f73\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd<\/a>) from the book of the law of God, and Esdras was teaching (\u1f10\u03b4\u1f77\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd<\/a>) and expanding (\u03ba\u03b1\u1f76<\/a> \u03b4\u03b9\u1f73\u03c3\u03c4\u03b5\u03bb\u03bb\u03b5\u03bd<\/a>) on the knowledge of the Lord (\u1f10\u03bd<\/a> \u1f10\u03c0\u03b9\u03c3\u03c4\u1f75\u03bc\u1fc3<\/a> \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5<\/a>), and the people understood (\u03c3\u03c5\u03bd\u1fc6\u03ba\u03b5\u03bd<\/a>) during the reading.<\/span><\/span><\/td>\nAnd they read (\u03ba\u03b1\u1f76<\/a> \u1f00\u03bd\u1f73\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd<\/a>) in the book of the law of God, and Esdras taught (\u1f10\u03b4\u1f77\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd<\/a>), and instructed them distinctly (\u03ba\u03b1\u1f76<\/a> \u03b4\u03b9\u1f73\u03c3\u03c4\u03b5\u03bb\u03bb\u03b5\u03bd<\/a>) in the knowledge of the Lord (\u1f10\u03bd<\/a> \u1f10\u03c0\u03b9\u03c3\u03c4\u1f75\u03bc\u1fc3<\/a> \u039a\u03c5\u03c1\u1f77\u03bf\u03c5<\/a>), and the people understood (\u03c3\u03c5\u03bd\u1fc6\u03ba\u03b5\u03bd<\/a>) [the law] in the reading.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
    \n

    These three elements in the Old Testament proclamation consistently reappear in New Testament practice.9<\/sup> Luke records that when Jesus first explained his ministry in the synagogue, he read the Scripture out loud (4:18-19), explained the import of what was read (4:21), and then made the implications clear\u2014though it was not to his listeners’ liking that the obvious application meant yielding honor to Jesus (4:23-29).<\/span><\/span><\/em><\/p>\n

    The Pattern p. 71<\/span><\/span><\/em><\/p>\n

    And Jesus returned in the power of the Spirit (\u1f10\u03bd<\/a> \u03c4\u1fc7<\/a> \u03b4\u03c5\u03bd\u1f71\u03bc\u03b5\u03b9<\/a> \u03c4\u03bf\u1fe6<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03bf\u03c2<\/a>)6<\/sup><\/a><\/em> to Galilee, and a report about him went out through all the surrounding country. And he taught (\u1f10\u03b4\u1f77\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd<\/a>, a form of \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03c9<\/a>)<\/em> in their synagogues, being glorified by all.<\/span><\/span><\/p>\n

    And he came to Nazareth,7<\/sup><\/a><\/em> where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read (\u1f00\u03bd\u03b1\u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9<\/a>, an infinitive form of \u1f00\u03bd\u03b1\u03b3\u03b3\u03ad\u03bb\u03bb\u03c9<\/a>)<\/em>. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,<\/span><\/span><\/p>\n

    \u201cThe Spirit of the Lord is upon me, because8<\/sup><\/a><\/em> he has anointed me to proclaim good news9<\/sup><\/a><\/em> to the poor.10<\/sup><\/a><\/em> He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord\u2019s favor.\u201d<\/span><\/span><\/p>\n

    And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, \u201cToday this Scripture has been fulfilled in your hearing.\u201d And all spoke well of him and marveled at the gracious words that were coming from his mouth. And they said, \u201cIs not11<\/sup><\/a><\/em> this Joseph\u2019s son?\u201d12<\/sup><\/a><\/em> And he said to them, \u201cDoubtless you will quote to me this proverb, \u2018\u201cPhysician, heal yourself<\/a>.\u201d What we have heard you did at Capernaum13<\/sup><\/a> (Luke 4:31-44<\/a>14<\/sup><\/a>)<\/em>, do here in your hometown as well.\u2019\u201d And he said, \u201cTruly, I say to you, no prophet is acceptable in his hometown. But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months (1 Kings 17:1-6<\/a>)<\/em>, and a great famine came over all the land, and Elijah was sent to none of them but only to Zarephath, in the land of Sidon,15<\/sup><\/a><\/em> to a woman who was a widow (1 Kings 17:7-16<\/a>)<\/em>. And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman<\/a> (2 Kings 5:1-19<\/a>)<\/em> the Syrian\u201d [Table<\/a>]<\/em>. When they heard these things, all in the synagogue were filled with wrath. And they rose up and drove him out of the town and brought him to the brow16<\/sup><\/a><\/em> of the hill on which their town was built, so that17<\/sup><\/a><\/em> they could throw him down the cliff. But passing through their midst, he went away. (Luke 4:14-30 ESV)<\/em><\/span><\/span><\/p>\n<\/blockquote>\n\n\n\n\n\n\n
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    Masoretic Text<\/span><\/span><\/p>\n<\/td>\n

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    Septuagint<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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    Isaiah 61:1, 2 (Tanakh\/KJV)<\/span><\/span><\/p>\n<\/td>\n

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    Isaiah 61:1, 2 (NET)<\/span><\/span><\/p>\n<\/td>\n

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    Isaiah 61:1, 2 (NETS)<\/span><\/span><\/p>\n<\/td>\n

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    Isaiah 61:1, 2 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

    The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;<\/span><\/span><\/td>\nThe Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners,<\/span><\/span><\/td>\nThe spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind,<\/span><\/span><\/td>\nThe Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;<\/span><\/span><\/td>\n<\/tr>\n
    To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;<\/span><\/span><\/td>\nto announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,<\/span><\/span><\/td>\nto summon the acceptable year of the Lord and the day of retribution, to comfort all who mourn<\/span><\/span><\/td>\nto declare the acceptable year of the Lord, and the day of recompence; to comfort all that mourn;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
    \n

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

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

    The Pattern p. 72<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

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    1. \n

      What three components of exposition usually occur in each main point? Why are all three important?<\/span><\/p>\n<\/li>\n<\/ol>\n

      \n

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

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

      The Components pp. 72, 73<\/span><\/span><\/em><\/p>\n

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

      The Components p. 74<\/span><\/span><\/em><\/p>\n

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

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

      The author pointed to James 3:2-12 as an example of how \u201capplication may offer the opportunity for both illustration and explanation.\u201d Up through verse 3:10a most of James’ statements support his primary application: Not many of you should become teachers, my brothers<\/i>…26<\/sup><\/a> Granted, those statements are a mixture of explanation and illustration.<\/span><\/p>\n\n\n\n\n\n\n\n\n\n
      \n

      This is why Not many of you should become teachers<\/i>…<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      Explanation<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Illustration<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      …for you know that we who teach will be judged with greater strictness. (James 3:1b ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. (James 3:3 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      For we all stumble in many ways. (James 3:2a ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. (James 3:4 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! (James 3:5 ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, (James 3:7 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. (James 3:6 ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      With it (the tongue) we bless our Lord and Father, and with it we curse people who are made in the likeness of God. (James 3:9 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      but no human being can tame the tongue. It is a restless evil, full of deadly poison. (James 3:8 ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      From the same mouth come blessing and cursing. (James 3:10a ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

      There was another train of thought, another argument, growing up within James’ original argument:<\/span><\/p>\n\n\n\n\n\n\n\n\n\n
      \n

      And if anyone does not stumble in what he says, he is a perfect man, (James 3:2b ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      Explanation<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Illustration<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      able also to bridle his whole body. (James 3:2c ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. (James 3:3 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      but no human being can tame the tongue. (James 3:8a ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. (James 3:4 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. (James 3:9 ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, (James 3:7 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      From the same mouth come blessing and cursing. My brothers, these things ought not to be so. (James 3:10 ESV)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Does a spring pour forth from the same opening both fresh and salt water? (James 3:11 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      <\/td>\n\n

      Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water. (James 3:12 ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

      This second argument hints at another application that is never quite stated explicitly. Earlier James wrote: If anyone thinks he is religious<\/a> and does not bridle his tongue but<\/a> deceives his heart, this person\u2019s religion is worthless<\/i>.27<\/sup><\/a> So, I might imagine an application: \u201cBridle your tongue,\u201d but this seems more like a fallen condition focus (FCF<\/a>) when considered along with but no human being can tame the tongue<\/i>.28<\/sup><\/a> And where is the grace?<\/span><\/p>\n

      Again, James hinted at it but did not state it explicitly (James 1:16-18 ESV):<\/span><\/p>\n

      \n

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

      <\/a>For the actual application to James’ second argument I’ll return to Paul, adding Luke’s description of Jesus this time as both explanation and illustration: walk by the Spirit<\/i>\u2014as Jesus walked in the power of the Spirit<\/i>29<\/sup><\/a>\u2014and you will not gratify the desires of the flesh<\/i>.30<\/sup><\/a> I called this a super<\/i>-application because of its role in accomplishing Jesus’ stated purpose<\/a> to fulfill <\/i>(\u03c0\u03bb\u03b7\u03c1\u1ff6\u03c3\u03b1\u03b9<\/a>, an active form of \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9<\/a> in the optative mood<\/a>) (Matthew 5:17<\/a>) the law. But I probably recognized it as a super<\/i>-application because the Holy Spirit brings it to mind whenever I am exhorted to do something by more ordinary applications lest I foolishly return to my own vomit, striving again to have my own righteousness<\/a> derived from the law<\/i>31<\/sup><\/a> (or from the applications that exegete the law), rather than to have the righteousness that comes by way of Christ\u2019s faithfulness\u2014a righteousness from God that is in fact based on Christ\u2019s faithfulness<\/a><\/i>;32<\/sup><\/a> being guided, carried along and energized by Jesus’ own love<\/i>\u2014the fulfilling<\/i> (\u03c0\u03bb\u1f75\u03c1\u03c9\u03bc\u03b1<\/a>) of the law<\/i>33<\/sup><\/a>\u2014his own joy, peace, patience, kindness, goodness, faithfulness, gentleness<\/a>, self-control<\/i>34<\/sup><\/a> all day, everyday, forever; against such things there is no law<\/i>.35<\/sup><\/a> <\/span><\/p>\n

      \n

      As your expertise grows, the components of exposition will blend and bond to drive the truths of God’s Word deep into the hearts of his people.18<\/sup><\/span><\/span><\/em><\/p>\n

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

      The Components p. 74<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

        \n
      1. \n

        How may the proportion of the components of exposition vary according to the nature of a congregation? Why are all the components still important for all congregations?<\/span><\/p>\n<\/li>\n<\/ol>\n

        \n

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

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

        The Balance: A Generic Framework pp. 74, 75<\/span><\/span><\/em><\/p>\n

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

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

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

        The Balance: A Customized Approach pp. 75, 76<\/span><\/span><\/em><\/p>\n

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

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

        No strict rules determine the proportion these expository components should take in any specific sermon.<\/span><\/span><\/em><\/p>\n

        Balanced Christians disdain messages whose illustrations dominate to the point of entertainment, whose applications extend to the level of diatribe, or whose explanations enlarge to ponderous displays of academic erudition.<\/span><\/span><\/em><\/p>\n

        The Balance: A Healthy Approach pp. 76, 77<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

          \n
        1. \n

          What does the diversity of biblical terms related to preaching indicate about the tone and the manner of expository preaching? What, ultimately, should govern the tone of our sermons? <\/span><\/p>\n<\/li>\n<\/ol>\n

          \n

          In obedience to biblical imperatives, an expositor must preach \u201cas one who speaks the very words of God\u201d (1 Pet. 4:11). Preaching that lacks authority leaves a congregation longing for the divine voice.<\/span><\/span><\/em><\/p>\n

          The Attitudes: A Divine Authority p. 79<\/span><\/span><\/em><\/p>\n

          The end (\u03c4\u1f78<\/a> \u03c4\u1f73\u03bb\u03bf\u03c2<\/a>)<\/em> of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers.36<\/sup><\/a><\/em> Above<\/a> all, keep loving one another earnestly, since love covers<\/a> a multitude of sins [Table<\/a>]<\/em>. Show hospitality to one another without grumbling.37<\/sup><\/a><\/em> As each has received a gift, use it to serve one another, as good stewards of God\u2019s varied grace: whoever speaks, as one who speaks oracles of God (\u1f61\u03c2<\/a> \u03bb\u1f79\u03b3\u03b9\u03b1<\/a> \u03b8\u03b5\u03bf\u1fe6<\/a>)<\/em>; whoever serves, as one who serves by the strength that God supplies\u2014in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen. (1 Peter 4:7-11 ESV)<\/em><\/span><\/span><\/p>\n

          Lives sickened by sin, confused by culture, and crushed by tragedy desire no \u201cuncertain sound\u201d (1 Cor. 14:8 KJV).<\/span><\/span><\/em><\/p>\n

          The Attitudes: A Divine Authority p. 79<\/span><\/span><\/em><\/p>\n

          Now,38<\/sup><\/a><\/em> brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none39<\/sup><\/a><\/em> is without meaning, but if I do not know the meaning (\u03c4\u1f74\u03bd<\/a> \u03b4\u1f7b\u03bd\u03b1\u03bc\u03b9\u03bd<\/a>, a form of \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2<\/a>)<\/em> of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. (1 Corinthians 14:6-12 ESV)<\/em><\/span><\/span><\/p>\n

          Still, we need to understand that this authority resides in the truth of the Word rather than in a particular tone we bring to our messages. We need to distinguish carefully between preaching with authority and merely sounding authoritative.27<\/sup><\/span><\/span><\/em><\/p>\n

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

          The Attitudes: A Divine Authority p. 79<\/span><\/span><\/em><\/p>\n

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

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

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

          The Attitudes: A Biblical Manner p. 79<\/span><\/span><\/em><\/p>\n

          Just as no one word captures all the dimensions of biblical preaching, so no one style can reflect its many facets.28<\/sup><\/span><\/span><\/em><\/p>\n

          We do not need to pump our authority into the Word to make it effective…<\/span><\/span><\/em><\/p>\n

          No one approach, attitude, or tone will suit all occasions…<\/span><\/span><\/em><\/p>\n

          Our own relationship with Christ teaches us that we must treat people with compassion as well as confront them with the authority of God’s Word…<\/span><\/span><\/em><\/p>\n

          Life is too complex, the obligations of preaching too myriad, and the message of Scripture too rich for preachers to impoverish their ministries with one style of sermonizing…<\/span><\/span><\/em><\/p>\n

          The Attitudes: A Humble Boldness pp. 80-83<\/span><\/span><\/em><\/p>\n

          Our tone should always resonate with the humility of one who speaks with authority because we are under the authority of One greater than all (2 Tim. 4:1-2<\/a>)…<\/span><\/span><\/em><\/p>\n

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

          The Attitudes: A Christlikeness p. 83<\/span><\/span><\/em><\/p>\n<\/blockquote>\n

          This has already gone long. I’ll finish the Exercises in a continuation of Chapter 4.<\/span><\/p>\n

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

          <\/a>Nehemiah 8:5 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:5 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:5 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          And Ezra opened the book in the sight of all the people–for he was above all the people–and when he opened it, all the people stood up.<\/span><\/span><\/td>\nAnd Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:<\/span><\/span><\/td>\nEzra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
          \n

          <\/a>Nehemiah 8:5 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:5 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u1f76 \u1f24\u03bd\u03bf\u03b9\u03be\u03b5\u03bd \u0395\u03c3\u03b4\u03c1\u03b1\u03c2 \u03c4\u1f78 \u03b2\u03b9\u03b2\u03bb\u1f77\u03bf\u03bd \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6 \u1f45\u03c4\u03b9 \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f26\u03bd \u1f10\u03c0\u1f71\u03bd\u03c9 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f10\u03b3\u1f73\u03bd\u03b5\u03c4\u03bf \u1f21\u03bd\u1f77\u03ba\u03b1 \u1f24\u03bd\u03bf\u03b9\u03be\u03b5\u03bd \u03b1\u1f50\u03c4\u1f79 \u1f14\u03c3\u03c4\u03b7 \u03c0\u1fb6\u03c2 \u1f41 \u03bb\u03b1\u1f79\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u1f76 \u1f24\u03bd\u03bf\u03b9\u03be\u03b5\u03bd \u1fce\u0395\u03c3\u03b4\u03c1\u03b1\u03c2 \u03c4\u1f78 \u03b2\u03b9\u03b2\u03bb\u1f77\u03bf\u03bd \u1f10\u03bd\u1f7d\u03c0\u03b9\u03bf\u03bd \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6, \u1f45\u03c4\u03b9 \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f26\u03bd \u1f10\u03c0\u1f71\u03bd\u03c9 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6 -\u03ba\u03b1\u1f76 \u1f10\u03b3\u1f73\u03bd\u03b5\u03c4\u03bf \u1f21\u03bd\u1f77\u03ba\u03b1 \u1f24\u03bd\u03bf\u03b9\u03be\u03b5\u03bd \u03b1\u1f50\u03c4\u1f79, \u1f14\u03c3\u03c4\u03b7 \u03c0\u1fb6\u03c2 \u1f41 \u03bb\u03b1\u1f79\u03c2<\/span><\/span><\/td>\n<\/tr>\n
          \n

          2 Esdras 18:5 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:5 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          And Esdras opened the book before all the people, because he was above the people, and it happened, when he opened it, all the people stood.<\/span><\/span><\/td>\nAnd Esdras opened the book before all the people, for he was above the people; and it came to pass when he had opened it, [that] all the people stood.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Nehemiah 8:6 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:6 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:6 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          And Ezra blessed HaShem, the great G-d. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before HaShem with their faces to the ground.<\/span><\/span><\/td>\nAnd Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.<\/span><\/span><\/td>\nEzra blessed the Lord, the great God, and all the people replied \u201cAmen! Amen!\u201d as they lifted their hands. Then they bowed down and worshiped the Lord with their faces to the ground.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
          \n

          <\/a>Nehemiah 8:6 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:6 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u1f76 \u03b7\u1f50\u03bb\u1f79\u03b3\u03b7\u03c3\u03b5\u03bd \u0395\u03c3\u03b4\u03c1\u03b1\u03c2 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03bd \u03c4\u1f78\u03bd \u03b8\u03b5\u1f78\u03bd \u03c4\u1f78\u03bd \u03bc\u1f73\u03b3\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f00\u03c0\u03b5\u03ba\u03c1\u1f77\u03b8\u03b7 \u03c0\u1fb6\u03c2 \u1f41 \u03bb\u03b1\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b1\u03bd \u03b1\u03bc\u03b7\u03bd \u1f10\u03c0\u1f71\u03c1\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03ba\u03b1\u1f76 \u1f14\u03ba\u03c5\u03c8\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b5\u03ba\u1f7b\u03bd\u03b7\u03c3\u03b1\u03bd \u03c4\u1ff7 \u03ba\u03c5\u03c1\u1f77\u1ff3 \u1f10\u03c0\u1f76 \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd \u1f10\u03c0\u1f76 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u1f76 \u03b7\u1f50\u03bb\u1f79\u03b3\u03b7\u03c3\u03b5\u03bd \u1fce\u0395\u03c3\u03b4\u03c1\u03b1\u03c2 \u039a\u1f7b\u03c1\u03b9\u03bf\u03bd \u03c4\u1f78\u03bd \u0398\u03b5\u1f78\u03bd \u03c4\u1f78\u03bd \u03bc\u1f73\u03b3\u03b1\u03bd, \u03ba\u03b1\u1f76 \u1f00\u03c0\u03b5\u03ba\u03c1\u1f77\u03b8\u03b7 \u03c0\u1fb6\u03c2 \u1f41 \u03bb\u03b1\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b1\u03bd\u0387 \u1f00\u03bc\u1f75\u03bd, \u1f10\u03c0\u1f71\u03c1\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f70\u03c2<\/a> <\/b>\u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd, \u03ba\u03b1\u1f76 \u1f14\u03ba\u03c5\u03c8\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03b5\u03ba\u1f7b\u03bd\u03b7\u03c3\u03b1\u03bd \u03c4\u1ff7 \u039a\u03c5\u03c1\u1f77\u1ff3 \u1f10\u03c0\u1f76 \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd \u1f10\u03c0\u1f76 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd<\/span><\/span><\/td>\n<\/tr>\n
          \n

          2 Esdras 18:6 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:6 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          And Esdras blessed the Lord, the great God, and all the people answered and said, \u201cAmen,\u201d lifting up their hands, and they bowed and did obeisance to the Lord with their face to the ground.<\/span><\/span><\/td>\nAnd Esdras blessed the Lord, the great God: and all the people answered, and said, Amen, lifting up their hands: and they bowed down and worshipped the Lord with their face to the ground.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Nehemiah 8:7 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:7 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:7 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.<\/span><\/span><\/td>\nAlso Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.<\/span><\/span><\/td>\nJeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah\u2014all of whom were Levites\u2014were teaching the people the law, as the people remained standing.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
          \n

          <\/a>Nehemiah 8:7 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:7 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u1f76 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03ba\u03b1\u1f76 \u0392\u03b1\u03bd\u03b1\u03b9\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03a3\u03b1\u03c1\u03b1\u03b2\u03b9\u03b1<\/a> <\/b>\u1f26\u03c3\u03b1\u03bd \u03c3\u03c5\u03bd\u03b5\u03c4\u1f77\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78\u03bd \u03bb\u03b1\u1f78\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03bd\u1f79\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f41 \u03bb\u03b1\u1f78\u03c2 \u1f10\u03bd \u03c4\u1fc7 \u03c3\u03c4\u1f71\u03c3\u03b5\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fe6<\/span><\/span><\/td>\n\u03ba\u03b1\u1f76 \u1fbf\u0399\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03ba\u03b1\u1f76 \u0392\u03b1\u03bd\u03b1\u1fd3\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03a3\u03b1\u03c1\u03b1\u03b2\u1f77\u03b1\u03c2<\/a> <\/b>\u1f26\u03c3\u03b1\u03bd \u03c3\u03c5\u03bd\u03b5\u03c4\u1f77\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78\u03bd \u03bb\u03b1\u1f78\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03bd\u1f79\u03bc\u03bf\u03bd\u0387 \u03ba\u03b1\u1f76 \u1f41 \u03bb\u03b1\u1f78\u03c2 \u1f10\u03bd \u03c4\u1fc7 \u03c3\u03c4\u1f71\u03c3\u03b5\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fe6<\/span><\/span><\/td>\n<\/tr>\n
          \n

          2 Esdras 18:7 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:7 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          And Iesous and Banaias and Sarabia were instructing; Akoub, Sabbathaios, Kallitas, Azarias, Iozabad, Hanani, Phalaias and the Leuites tutored the people in the law, and the people kept their stance.<\/span><\/span><\/td>\nAnd Jesus and Banaias and Sarabias instructed the people in the law, and the people [stood] in their place.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Nehemiah 8:8 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:8 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:8 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          And they read in the book, in the Law of G-d, distinctly; and they gave the sense, and caused them to understand the reading.<\/span><\/span><\/td>\nSo they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.<\/span><\/span><\/td>\nThey read from the book of God\u2019s law, explaining it and imparting insight. Thus the people gained understanding from what was read.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
          \n

          <\/a>Nehemiah 8:8 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:8 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u1f76 \u1f00\u03bd\u1f73\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd \u1f10\u03bd \u03b2\u03b9\u03b2\u03bb\u1f77\u1ff3 \u03bd\u1f79\u03bc\u03bf\u03c5 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f10\u03b4\u1f77\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd \u0395\u03c3\u03b4\u03c1\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03b9\u1f73\u03c3\u03c4\u03b5\u03bb\u03bb\u03b5\u03bd \u1f10\u03bd \u1f10\u03c0\u03b9\u03c3\u03c4\u1f75\u03bc\u1fc3 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u1fc6\u03ba\u03b5\u03bd \u1f41 \u03bb\u03b1\u1f78\u03c2 \u1f10\u03bd \u03c4\u1fc7 \u1f00\u03bd\u03b1\u03b3\u03bd\u1f7d\u03c3\u03b5\u03b9<\/span><\/span><\/td>\n\u03ba\u03b1\u1f76 \u1f00\u03bd\u1f73\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd \u1f10\u03bd \u03b2\u03b9\u03b2\u03bb\u1f77\u1ff3 \u03bd\u1f79\u03bc\u03bf\u03c5 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6, \u03ba\u03b1\u1f76 \u1f10\u03b4\u1f77\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd \u1fce\u0395\u03c3\u03b4\u03c1\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03b9\u1f73\u03c3\u03c4\u03b5\u03bb\u03bb\u03b5\u03bd \u1f10\u03bd \u1f10\u03c0\u03b9\u03c3\u03c4\u1f75\u03bc\u1fc3 \u039a\u03c5\u03c1\u1f77\u03bf\u03c5, \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u1fc6\u03ba\u03b5\u03bd \u1f41 \u03bb\u03b1\u1f78\u03c2 \u1f10\u03bd \u03c4\u1fc7 \u1f00\u03bd\u03b1\u03b3\u03bd\u1f7d\u03c3\u03b5\u03b9<\/span><\/span><\/td>\n<\/tr>\n
          \n

          2 Esdras 18:8 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Nehemiah 8:8 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          And they read from the book of the law of God, and Esdras was teaching and expanding on the knowledge of the Lord, and the people understood during the reading.<\/span><\/span><\/td>\nAnd they read in the book of the law of God, and Esdras taught, and instructed them distinctly in the knowledge of the Lord, and the people understood [the law] in the reading.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Isaiah 61:1 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:1 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:1 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;<\/span><\/span><\/td>\nThe Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;<\/span><\/span><\/td>\nThe Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners,<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
          \n

          <\/a>Isaiah 61:1 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:1 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u1f10\u03c0\u1fbd \u1f10\u03bc\u1f73 \u03bf\u1f57 \u03b5\u1f35\u03bd\u03b5\u03ba\u03b5\u03bd \u1f14\u03c7\u03c1\u03b9\u03c3\u1f73\u03bd<\/a><\/b> \u03bc\u03b5 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u1f77\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c0\u03c4\u03c9\u03c7\u03bf\u1fd6\u03c2 \u1f00\u03c0\u1f73\u03c3\u03c4\u03b1\u03bb\u03ba\u1f73\u03bd<\/a><\/b> \u03bc\u03b5 \u1f30\u1f71\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u03c3\u03c5\u03bd\u03c4\u03b5\u03c4\u03c1\u03b9\u03bc\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2 \u03c4\u1fc7 \u03ba\u03b1\u03c1\u03b4\u1f77\u1fb3 \u03ba\u03b7\u03c1\u1f7b\u03be\u03b1\u03b9 \u03b1\u1f30\u03c7\u03bc\u03b1\u03bb\u1f7d\u03c4\u03bf\u03b9\u03c2 \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c4\u03c5\u03c6\u03bb\u03bf\u1fd6\u03c2 \u1f00\u03bd\u1f71\u03b2\u03bb\u03b5\u03c8\u03b9\u03bd<\/span><\/span><\/td>\n\u03a0\u039d\u0395\u03a5\u039c\u0391 \u039a\u03c5\u03c1\u1f77\u03bf\u03c5 \u1f10\u03c0\u1fbf \u1f10\u03bc\u1f73, \u03bf\u1f57 \u03b5\u1f35\u03bd\u03b5\u03ba\u03b5\u03bd \u1f14\u03c7\u03c1\u03b9\u03c3\u1f73<\/a><\/b> \u03bc\u03b5\u0387 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u1f77\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c0\u03c4\u03c9\u03c7\u03bf\u1fd6\u03c2 \u1f00\u03c0\u1f73\u03c3\u03c4\u03b1\u03bb\u03ba\u1f73<\/a><\/b> \u03bc\u03b5, \u1f30\u1f71\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u03c3\u03c5\u03bd\u03c4\u03b5\u03c4\u03c1\u03b9\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2 \u03c4\u1f74\u03bd \u03ba\u03b1\u03c1\u03b4\u1f77\u03b1\u03bd, \u03ba\u03b7\u03c1\u1f7b\u03be\u03b1\u03b9 \u03b1\u1f30\u03c7\u03bc\u03b1\u03bb\u1f7d\u03c4\u03bf\u03b9\u03c2 \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c4\u03c5\u03c6\u03bb\u03bf\u1fd6\u03c2 \u1f00\u03bd\u1f71\u03b2\u03bb\u03b5\u03c8\u03b9\u03bd<\/span><\/span><\/td>\n<\/tr>\n
          \n

          Isaiah 61:1 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:1 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind,<\/span><\/span><\/td>\nThe Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Isaiah 61:2 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:2 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:2 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;<\/span><\/span><\/td>\nTo proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;<\/span><\/span><\/td>\nto announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
          \n

          <\/a>Isaiah 61:2 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:2 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u03bb\u1f73\u03c3\u03b1\u03b9 \u1f10\u03bd\u03b9\u03b1\u03c5\u03c4\u1f78\u03bd \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03b4\u03b5\u03ba\u03c4\u1f78\u03bd \u03ba\u03b1\u1f76 \u1f21\u03bc\u1f73\u03c1\u03b1\u03bd \u1f00\u03bd\u03c4\u03b1\u03c0\u03bf\u03b4\u1f79\u03c3\u03b5\u03c9\u03c2 \u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u1f73\u03c3\u03b1\u03b9 \u03c0\u1f71\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03b5\u03bd\u03b8\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03bb\u1f73\u03c3\u03b1\u03b9 \u1f10\u03bd\u03b9\u03b1\u03c5\u03c4\u1f78\u03bd \u039a\u03c5\u03c1\u1f77\u03bf\u03c5 \u03b4\u03b5\u03ba\u03c4\u1f78\u03bd \u03ba\u03b1\u1f76 \u1f21\u03bc\u1f73\u03c1\u03b1\u03bd \u1f00\u03bd\u03c4\u03b1\u03c0\u03bf\u03b4\u1f79\u03c3\u03b5\u03c9\u03c2 \u03c4\u1ff7<\/a> \u0398\u03b5\u1ff7<\/a> \u1f21\u03bc\u1ff6\u03bd<\/a><\/b>, \u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u1f73\u03c3\u03b1\u03b9 \u03c0\u1f71\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03b5\u03bd\u03b8\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2<\/span><\/span><\/td>\n<\/tr>\n
          \n

          Isaiah 61:2 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Isaiah 61:2 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          to summon the acceptable year of the Lord and the day of retribution, to comfort all who mourn<\/span><\/span><\/td>\nto declare the acceptable year of the Lord, and the day of recompence; to comfort all that mourn;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Luke 4:16 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:16 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read,<\/span><\/span><\/td>\nAnd he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          Luke 4:16 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:16 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:16 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u039a\u03b1\u1f76 \u1f26\u03bb\u03b8\u03b5\u03bd \u03b5\u1f30\u03c2 \u039d\u03b1\u03b6\u03b1\u03c1\u1f71<\/a><\/b>, \u03bf\u1f57 \u1f26\u03bd \u03c4\u03b5\u03b8\u03c1\u03b1\u03bc\u03bc\u1f73\u03bd\u03bf\u03c2, \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c3\u1fc6\u03bb\u03b8\u03b5\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03b5\u1f30\u03c9\u03b8\u1f78\u03c2 \u03b1\u1f50\u03c4\u1ff7 \u1f10\u03bd \u03c4\u1fc7 \u1f21\u03bc\u1f73\u03c1\u1fb3 \u03c4\u1ff6\u03bd \u03c3\u03b1\u03b2\u03b2\u1f71\u03c4\u03c9\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f74\u03bd \u03ba\u03b1\u1f76 \u1f00\u03bd\u1f73\u03c3\u03c4\u03b7 \u1f00\u03bd\u03b1\u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03bb\u03b8\u03b5\u03bd \u03b5\u03b9\u03c2 \u03c4\u03b7\u03bd<\/a> <\/b>\u03bd\u03b1\u03b6\u03b1\u03c1\u03b5\u03c4<\/a> \u03bf\u03c5 \u03b7\u03bd \u03c4\u03b5\u03b8\u03c1\u03b1\u03bc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c3\u03b7\u03bb\u03b8\u03b5\u03bd \u03ba\u03b1\u03c4\u03b1 \u03c4\u03bf \u03b5\u03b9\u03c9\u03b8\u03bf\u03c2 \u03b1\u03c5\u03c4\u03c9 \u03b5\u03bd \u03c4\u03b7 \u03b7\u03bc\u03b5\u03c1\u03b1 \u03c4\u03c9\u03bd \u03c3\u03b1\u03b2\u03b2\u03b1\u03c4\u03c9\u03bd \u03b5\u03b9\u03c2 \u03c4\u03b7\u03bd \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u03b7\u03bd \u03ba\u03b1\u03b9 \u03b1\u03bd\u03b5\u03c3\u03c4\u03b7 \u03b1\u03bd\u03b1\u03b3\u03bd\u03c9\u03bd\u03b1\u03b9<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03bb\u03b8\u03b5\u03bd \u03b5\u03b9\u03c2 \u03c4\u03b7\u03bd <\/b>\u03bd\u03b1\u03b6\u03b1\u03c1\u03b5\u03c4 \u03bf\u03c5 \u03b7\u03bd \u03c4\u03b5\u03b8\u03c1\u03b1\u03bc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c3\u03b7\u03bb\u03b8\u03b5\u03bd \u03ba\u03b1\u03c4\u03b1 \u03c4\u03bf \u03b5\u03b9\u03c9\u03b8\u03bf\u03c2 \u03b1\u03c5\u03c4\u03c9 \u03b5\u03bd \u03c4\u03b7 \u03b7\u03bc\u03b5\u03c1\u03b1 \u03c4\u03c9\u03bd \u03c3\u03b1\u03b2\u03b2\u03b1\u03c4\u03c9\u03bd \u03b5\u03b9\u03c2 \u03c4\u03b7\u03bd \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u03b7\u03bd \u03ba\u03b1\u03b9 \u03b1\u03bd\u03b5\u03c3\u03c4\u03b7 \u03b1\u03bd\u03b1\u03b3\u03bd\u03c9\u03bd\u03b1\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Luke 4:18 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:18 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u201cThe Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed,<\/span><\/span><\/td>\nThe Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted<\/b>, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          Luke 4:18 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:18 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:18 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u1f10\u03c0\u1fbf \u1f10\u03bc\u1f72 \u03bf\u1f57 \u03b5\u1f35\u03bd\u03b5\u03ba\u03b5\u03bd<\/a> \u1f14\u03c7\u03c1\u03b9\u03c3\u03b5\u03bd \u03bc\u03b5 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u1f77\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9<\/a> \u03c0\u03c4\u03c9\u03c7\u03bf\u1fd6\u03c2, \u1f00\u03c0\u1f73\u03c3\u03c4\u03b1\u03bb\u03ba\u03b5\u03bd \u03bc\u03b5, \u03ba\u03b7\u03c1\u1f7b\u03be\u03b1\u03b9 \u03b1\u1f30\u03c7\u03bc\u03b1\u03bb\u1f7d\u03c4\u03bf\u03b9\u03c2 \u1f04\u03c6\u03b5\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c4\u03c5\u03c6\u03bb\u03bf\u1fd6\u03c2 \u1f00\u03bd\u1f71\u03b2\u03bb\u03b5\u03c8\u03b9\u03bd, \u1f00\u03c0\u03bf\u03c3\u03c4\u03b5\u1fd6\u03bb\u03b1\u03b9 \u03c4\u03b5\u03b8\u03c1\u03b1\u03c5\u03c3\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2 \u1f10\u03bd \u1f00\u03c6\u1f73\u03c3\u03b5\u03b9,<\/span><\/span><\/td>\n\u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5 \u03b5\u03c0 \u03b5\u03bc\u03b5 \u03bf\u03c5 \u03b5\u03bd\u03b5\u03ba\u03b5\u03bd<\/a><\/b> \u03b5\u03c7\u03c1\u03b9\u03c3\u03b5\u03bd \u03bc\u03b5 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9<\/a><\/b> \u03c0\u03c4\u03c9\u03c7\u03bf\u03b9\u03c2 \u03b1\u03c0\u03b5\u03c3\u03c4\u03b1\u03bb\u03ba\u03b5\u03bd \u03bc\u03b5 \u03b9\u03b1\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9<\/a> \u03c4\u03bf\u03c5\u03c2<\/a> \u03c3\u03c5\u03bd\u03c4\u03b5\u03c4\u03c1\u03b9\u03bc\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2<\/a> \u03c4\u03b7\u03bd<\/a> \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03bd<\/a> <\/b>\u03ba\u03b7\u03c1\u03c5\u03be\u03b1\u03b9 \u03b1\u03b9\u03c7\u03bc\u03b1\u03bb\u03c9\u03c4\u03bf\u03b9\u03c2 \u03b1\u03c6\u03b5\u03c3\u03b9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03c5\u03c6\u03bb\u03bf\u03b9\u03c2 \u03b1\u03bd\u03b1\u03b2\u03bb\u03b5\u03c8\u03b9\u03bd \u03b1\u03c0\u03bf\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03b9 \u03c4\u03b5\u03b8\u03c1\u03b1\u03c5\u03c3\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2 \u03b5\u03bd \u03b1\u03c6\u03b5\u03c3\u03b5\u03b9<\/span><\/span><\/td>\n\u03c0\u03bd\u03b5\u03c5\u03bc\u03b1 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5 \u03b5\u03c0 \u03b5\u03bc\u03b5 \u03bf\u03c5 \u03b5\u03b9\u03bd\u03b5\u03ba\u03b5\u03bd \u03b5\u03c7\u03c1\u03b9\u03c3\u03b5\u03bd \u03bc\u03b5 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c0\u03c4\u03c9\u03c7\u03bf\u03b9\u03c2 \u03b1\u03c0\u03b5\u03c3\u03c4\u03b1\u03bb\u03ba\u03b5\u03bd \u03bc\u03b5 \u03b9\u03b1\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03c3\u03c5\u03bd\u03c4\u03b5\u03c4\u03c1\u03b9\u03bc\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2 \u03c4\u03b7\u03bd \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03bd <\/b>\u03ba\u03b7\u03c1\u03c5\u03be\u03b1\u03b9 \u03b1\u03b9\u03c7\u03bc\u03b1\u03bb\u03c9\u03c4\u03bf\u03b9\u03c2 \u03b1\u03c6\u03b5\u03c3\u03b9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03c5\u03c6\u03bb\u03bf\u03b9\u03c2 \u03b1\u03bd\u03b1\u03b2\u03bb\u03b5\u03c8\u03b9\u03bd \u03b1\u03c0\u03bf\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03b9 \u03c4\u03b5\u03b8\u03c1\u03b1\u03c5\u03c3\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2 \u03b5\u03bd \u03b1\u03c6\u03b5\u03c3\u03b5\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Luke 4:22, 23 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:22, 23 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          All were speaking well of him, and were amazed at the gracious words coming out of his mouth. They said, \u201cIsn\u2019t this Joseph\u2019s son?\u201d<\/span><\/span><\/td>\nAnd all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          Luke 4:22 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:22 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:22 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u039a\u03b1\u1f76 \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u1f10\u03bc\u03b1\u03c1\u03c4\u1f7b\u03c1\u03bf\u03c5\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03ba\u03b1\u1f76 \u1f10\u03b8\u03b1\u1f7b\u03bc\u03b1\u03b6\u03bf\u03bd \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03bb\u1f79\u03b3\u03bf\u03b9\u03c2 \u03c4\u1fc6\u03c2 \u03c7\u1f71\u03c1\u03b9\u03c4\u03bf\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03ba\u03c0\u03bf\u03c1\u03b5\u03c5\u03bf\u03bc\u1f73\u03bd\u03bf\u03b9\u03c2 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c3\u03c4\u1f79\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd\u0387 \u03bf\u1f50\u03c7\u1f76<\/a><\/b> \u03c5\u1f31\u1f79\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f38\u03c9\u03c3\u1f74\u03c6 \u03bf\u1f57\u03c4\u03bf\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b5\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u03c5\u03bd \u03b1\u03c5\u03c4\u03c9 \u03ba\u03b1\u03b9 \u03b5\u03b8\u03b1\u03c5\u03bc\u03b1\u03b6\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03bf\u03b9\u03c2 \u03bb\u03bf\u03b3\u03bf\u03b9\u03c2 \u03c4\u03b7\u03c2 \u03c7\u03b1\u03c1\u03b9\u03c4\u03bf\u03c2 \u03c4\u03bf\u03b9\u03c2 \u03b5\u03ba\u03c0\u03bf\u03c1\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9\u03c2 \u03b5\u03ba \u03c4\u03bf\u03c5 \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03b5\u03bb\u03b5\u03b3\u03bf\u03bd \u03bf\u03c5\u03c7<\/a> \u03bf\u03c5\u03c4\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03bf<\/a><\/b> \u03c5\u03b9\u03bf\u03c2 \u03b9\u03c9\u03c3\u03b7\u03c6<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b5\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u03c5\u03bd \u03b1\u03c5\u03c4\u03c9 \u03ba\u03b1\u03b9 \u03b5\u03b8\u03b1\u03c5\u03bc\u03b1\u03b6\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03bf\u03b9\u03c2 \u03bb\u03bf\u03b3\u03bf\u03b9\u03c2 \u03c4\u03b7\u03c2 \u03c7\u03b1\u03c1\u03b9\u03c4\u03bf\u03c2 \u03c4\u03bf\u03b9\u03c2 \u03b5\u03ba\u03c0\u03bf\u03c1\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9\u03c2 \u03b5\u03ba \u03c4\u03bf\u03c5 \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03b5\u03bb\u03b5\u03b3\u03bf\u03bd \u03bf\u03c5\u03c7 \u03bf\u03c5\u03c4\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03bf<\/b> \u03c5\u03b9\u03bf\u03c2 \u03b9\u03c9\u03c3\u03b7\u03c6<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
          Jesus said to them, \u201cNo doubt you will quote to me the proverb, \u2018Physician, heal yourself!\u2019 and say, \u2018What we have heard that you did in Capernaum, do here in your hometown too.\u2019\u201d<\/span><\/span><\/td>\nAnd he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

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

          		\n

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

          		\n

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

          \u03ba\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b5\u03bd \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2\u0387 \u03c0\u1f71\u03bd\u03c4\u03c9\u03c2 \u1f10\u03c1\u03b5\u1fd6\u03c4\u03b5 \u03bc\u03bf\u03b9 \u03c4\u1f74\u03bd \u03c0\u03b1\u03c1\u03b1\u03b2\u03bf\u03bb\u1f74\u03bd \u03c4\u03b1\u1f7b\u03c4\u03b7\u03bd\u0387 \u1f30\u03b1\u03c4\u03c1\u1f73, \u03b8\u03b5\u03c1\u1f71\u03c0\u03b5\u03c5\u03c3\u03bf\u03bd \u03c3\u03b5\u03b1\u03c5\u03c4\u1f79\u03bd\u0387 \u1f45\u03c3\u03b1 \u1f20\u03ba\u03bf\u1f7b\u03c3\u03b1\u03bc\u03b5\u03bd \u03b3\u03b5\u03bd\u1f79\u03bc\u03b5\u03bd\u03b1 \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd<\/a> \u039a\u03b1\u03c6\u03b1\u03c1\u03bd\u03b1\u03bf\u1f7a\u03bc<\/a><\/b> \u03c0\u03bf\u1f77\u03b7\u03c3\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f67\u03b4\u03b5 \u1f10\u03bd \u03c4\u1fc7 \u03c0\u03b1\u03c4\u03c1\u1f77\u03b4\u03b9 \u03c3\u03bf\u03c5<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03c0\u03c1\u03bf\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03c0\u03b1\u03bd\u03c4\u03c9\u03c2 \u03b5\u03c1\u03b5\u03b9\u03c4\u03b5 \u03bc\u03bf\u03b9 \u03c4\u03b7\u03bd \u03c0\u03b1\u03c1\u03b1\u03b2\u03bf\u03bb\u03b7\u03bd \u03c4\u03b1\u03c5\u03c4\u03b7\u03bd \u03b9\u03b1\u03c4\u03c1\u03b5 \u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03c5\u03c3\u03bf\u03bd \u03c3\u03b5\u03b1\u03c5\u03c4\u03bf\u03bd \u03bf\u03c3\u03b1 \u03b7\u03ba\u03bf\u03c5\u03c3\u03b1\u03bc\u03b5\u03bd \u03b3\u03b5\u03bd\u03bf\u03bc\u03b5\u03bd\u03b1 \u03b5\u03bd \u03c4\u03b7<\/a> \u03ba\u03b1\u03c0\u03b5\u03c1\u03bd\u03b1\u03bf\u03c5\u03bc<\/a> \u03c0\u03bf\u03b9\u03b7\u03c3\u03bf\u03bd \u03ba\u03b1\u03b9 \u03c9\u03b4\u03b5 \u03b5\u03bd \u03c4\u03b7 \u03c0\u03b1\u03c4\u03c1\u03b9\u03b4\u03b9 \u03c3\u03bf\u03c5<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03c0\u03c1\u03bf\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03c0\u03b1\u03bd\u03c4\u03c9\u03c2 \u03b5\u03c1\u03b5\u03b9\u03c4\u03b5 \u03bc\u03bf\u03b9 \u03c4\u03b7\u03bd \u03c0\u03b1\u03c1\u03b1\u03b2\u03bf\u03bb\u03b7\u03bd \u03c4\u03b1\u03c5\u03c4\u03b7\u03bd \u03b9\u03b1\u03c4\u03c1\u03b5 \u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03c5\u03c3\u03bf\u03bd \u03c3\u03b5\u03b1\u03c5\u03c4\u03bf\u03bd \u03bf\u03c3\u03b1 \u03b7\u03ba\u03bf\u03c5\u03c3\u03b1\u03bc\u03b5\u03bd \u03b3\u03b5\u03bd\u03bf\u03bc\u03b5\u03bd\u03b1 \u03b5\u03bd \u03c4\u03b7 \u03ba\u03b1\u03c0\u03b5\u03c1\u03bd\u03b1\u03bf\u03c5\u03bc \u03c0\u03bf\u03b9\u03b7\u03c3\u03bf\u03bd \u03ba\u03b1\u03b9 \u03c9\u03b4\u03b5 \u03b5\u03bd \u03c4\u03b7 \u03c0\u03b1\u03c4\u03c1\u03b9\u03b4\u03b9 \u03c3\u03bf\u03c5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Luke 4:26 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:26 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          Yet Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.<\/span><\/span><\/td>\nBut unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          Luke 4:26 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:26 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:26 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f78\u03c2 \u03bf\u1f50\u03b4\u03b5\u03bc\u1f77\u03b1\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03c0\u1f73\u03bc\u03c6\u03b8\u03b7 \u1f28\u03bb\u1f77\u03b1\u03c2 \u03b5\u1f30 \u03bc\u1f74 \u03b5\u1f30\u03c2 \u03a3\u1f71\u03c1\u03b5\u03c0\u03c4\u03b1 \u03c4\u1fc6\u03c2 \u03a3\u03b9\u03b4\u03c9\u03bd\u1f77\u03b1\u03c2<\/a><\/b> \u03c0\u03c1\u1f78\u03c2 \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b1 \u03c7\u1f75\u03c1\u03b1\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c2 \u03bf\u03c5\u03b4\u03b5\u03bc\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03c0\u03b5\u03bc\u03c6\u03b8\u03b7 \u03b7\u03bb\u03b9\u03b1\u03c2 \u03b5\u03b9 \u03bc\u03b7 \u03b5\u03b9\u03c2 \u03c3\u03b1\u03c1\u03b5\u03c0\u03c4\u03b1 \u03c4\u03b7\u03c2 \u03c3\u03b9\u03b4\u03c9\u03bd\u03bf\u03c2<\/a> \u03c0\u03c1\u03bf\u03c2 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03b1 \u03c7\u03b7\u03c1\u03b1\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c2 \u03bf\u03c5\u03b4\u03b5\u03bc\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03c0\u03b5\u03bc\u03c6\u03b8\u03b7 \u03b7\u03bb\u03b9\u03b1\u03c2 \u03b5\u03b9 \u03bc\u03b7 \u03b5\u03b9\u03c2 \u03c3\u03b1\u03c1\u03b5\u03c0\u03c4\u03b1 \u03c4\u03b7\u03c2 \u03c3\u03b9\u03b4\u03c9\u03bd\u03bf\u03c2 \u03c0\u03c1\u03bf\u03c2 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03b1 \u03c7\u03b7\u03c1\u03b1\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>Luke 4:29 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:29 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          They got up, forced him out of the town, and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff.<\/span><\/span><\/td>\nAnd rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          Luke 4:29 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:29 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          Luke 4:29 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b1\u03c3\u03c4\u1f71\u03bd\u03c4\u03b5\u03c2 \u1f10\u03be\u1f73\u03b2\u03b1\u03bb\u03bf\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u1f14\u03be\u03c9 \u03c4\u1fc6\u03c2 \u03c0\u1f79\u03bb\u03b5\u03c9\u03c2 \u03ba\u03b1\u1f76 \u1f24\u03b3\u03b1\u03b3\u03bf\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u1f15\u03c9\u03c2 \u1f40\u03c6\u03c1\u1f7b\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u1f44\u03c1\u03bf\u03c5\u03c2 \u1f10\u03c6\u1fbf \u03bf\u1f57 \u1f21 \u03c0\u1f79\u03bb\u03b9\u03c2 \u1fa0\u03ba\u03bf\u03b4\u1f79\u03bc\u03b7\u03c4\u03bf \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f65\u03c3\u03c4\u03b5<\/a><\/b> \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03b7\u03bc\u03bd\u1f77\u03c3\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f79\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b1\u03bd\u03b1\u03c3\u03c4\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b5\u03be\u03b5\u03b2\u03b1\u03bb\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03b5\u03be\u03c9 \u03c4\u03b7\u03c2 \u03c0\u03bf\u03bb\u03b5\u03c9\u03c2 \u03ba\u03b1\u03b9 \u03b7\u03b3\u03b1\u03b3\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03b5\u03c9\u03c2 \u03c4\u03b7\u03c2<\/a><\/b> \u03bf\u03c6\u03c1\u03c5\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03bf\u03c1\u03bf\u03c5\u03c2 \u03b5\u03c6 \u03bf\u03c5 \u03b7 \u03c0\u03bf\u03bb\u03b9\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03c9\u03ba\u03bf\u03b4\u03bf\u03bc\u03b7\u03c4\u03bf \u03b5\u03b9\u03c2<\/a> \u03c4\u03bf<\/a> \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03b7\u03bc\u03bd\u03b9\u03c3\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b1\u03bd\u03b1\u03c3\u03c4\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b5\u03be\u03b5\u03b2\u03b1\u03bb\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03b5\u03be\u03c9 \u03c4\u03b7\u03c2 \u03c0\u03bf\u03bb\u03b5\u03c9\u03c2 \u03ba\u03b1\u03b9 \u03b7\u03b3\u03b1\u03b3\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03b5\u03c9\u03c2 \u03bf\u03c6\u03c1\u03c5\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03bf\u03c1\u03bf\u03c5\u03c2 \u03b5\u03c6 \u03bf\u03c5 \u03b7 \u03c0\u03bf\u03bb\u03b9\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03c9\u03ba\u03bf\u03b4\u03bf\u03bc\u03b7\u03c4\u03bf \u03b5\u03b9\u03c2 \u03c4\u03bf \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03b7\u03bc\u03bd\u03b9\u03c3\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>James 3:8, 9 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:8, 9 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          But no human being can subdue the tongue; it is a restless evil, full of deadly poison.<\/span><\/span><\/td>\nBut the tongue can no man tame; it is an unruly evil, full of deadly poison.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          James 3:8 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:8 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:8 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03c4\u1f74\u03bd \u03b4\u1f72 \u03b3\u03bb\u1ff6\u03c3\u03c3\u03b1\u03bd \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03b4\u03b1\u03bc\u1f71\u03c3\u03b1\u03b9 \u03b4\u1f7b\u03bd\u03b1\u03c4\u03b1\u03b9 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd, \u1f00\u03ba\u03b1\u03c4\u1f71\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd<\/a><\/b> \u03ba\u03b1\u03ba\u1f79\u03bd, \u03bc\u03b5\u03c3\u03c4\u1f74 \u1f30\u03bf\u1fe6 \u03b8\u03b1\u03bd\u03b1\u03c4\u03b7\u03c6\u1f79\u03c1\u03bf\u03c5<\/span><\/span><\/td>\n\u03c4\u03b7\u03bd \u03b4\u03b5 \u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03bd \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03bd \u03b4\u03b1\u03bc\u03b1\u03c3\u03b1\u03b9 \u03b1\u03ba\u03b1\u03c4\u03b1\u03c3\u03c7\u03b5\u03c4\u03bf\u03bd<\/a> \u03ba\u03b1\u03ba\u03bf\u03bd \u03bc\u03b5\u03c3\u03c4\u03b7 \u03b9\u03bf\u03c5 \u03b8\u03b1\u03bd\u03b1\u03c4\u03b7\u03c6\u03bf\u03c1\u03bf\u03c5<\/span><\/span><\/td>\n\u03c4\u03b7\u03bd \u03b4\u03b5 \u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03bd \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03bd \u03b4\u03b1\u03bc\u03b1\u03c3\u03b1\u03b9 \u03b1\u03ba\u03b1\u03c4\u03b1\u03c3\u03c7\u03b5\u03c4\u03bf\u03bd \u03ba\u03b1\u03ba\u03bf\u03bd \u03bc\u03b5\u03c3\u03c4\u03b7 \u03b9\u03bf\u03c5 \u03b8\u03b1\u03bd\u03b1\u03c4\u03b7\u03c6\u03bf\u03c1\u03bf\u03c5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
          With it we bless the Lord and Father, and with it we curse people made in God\u2019s image.<\/span><\/span><\/td>\nTherewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          James 3:9 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:9 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:9 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u1f10\u03bd \u03b1\u1f50\u03c4\u1fc7 \u03b5\u1f50\u03bb\u03bf\u03b3\u03bf\u1fe6\u03bc\u03b5\u03bd \u03c4\u1f78\u03bd \u03ba\u1f7b\u03c1\u03b9\u03bf\u03bd<\/a><\/b> \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c4\u1f73\u03c1\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03bd \u03b1\u1f50\u03c4\u1fc7 \u03ba\u03b1\u03c4\u03b1\u03c1\u1f7d\u03bc\u03b5\u03b8\u03b1 \u03c4\u03bf\u1f7a\u03c2 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u03b8\u1fbf \u1f41\u03bc\u03bf\u1f77\u03c9\u03c3\u03b9\u03bd \u03b8\u03b5\u03bf\u1fe6 \u03b3\u03b5\u03b3\u03bf\u03bd\u1f79\u03c4\u03b1\u03c2<\/span><\/span><\/td>\n\u03b5\u03bd \u03b1\u03c5\u03c4\u03b7 \u03b5\u03c5\u03bb\u03bf\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd \u03c4\u03bf\u03bd \u03b8\u03b5\u03bf\u03bd<\/a> \u03ba\u03b1\u03b9 \u03c0\u03b1\u03c4\u03b5\u03c1\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03bd \u03b1\u03c5\u03c4\u03b7 \u03ba\u03b1\u03c4\u03b1\u03c1\u03c9\u03bc\u03b5\u03b8\u03b1 \u03c4\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c5\u03c2 \u03c4\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b8 \u03bf\u03bc\u03bf\u03b9\u03c9\u03c3\u03b9\u03bd \u03b8\u03b5\u03bf\u03c5 \u03b3\u03b5\u03b3\u03bf\u03bd\u03bf\u03c4\u03b1\u03c2<\/span><\/span><\/td>\n\u03b5\u03bd \u03b1\u03c5\u03c4\u03b7 \u03b5\u03c5\u03bb\u03bf\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd \u03c4\u03bf\u03bd \u03b8\u03b5\u03bf\u03bd \u03ba\u03b1\u03b9 \u03c0\u03b1\u03c4\u03b5\u03c1\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03bd \u03b1\u03c5\u03c4\u03b7 \u03ba\u03b1\u03c4\u03b1\u03c1\u03c9\u03bc\u03b5\u03b8\u03b1 \u03c4\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c5\u03c2 \u03c4\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b8 \u03bf\u03bc\u03bf\u03b9\u03c9\u03c3\u03b9\u03bd \u03b8\u03b5\u03bf\u03c5 \u03b3\u03b5\u03b3\u03bf\u03bd\u03bf\u03c4\u03b1\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>James 3:12 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:12 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.<\/span><\/span><\/td>\nCan the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain <\/b>both yield salt water and <\/b>fresh.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          James 3:12 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:12 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          James 3:12 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03bc\u1f74 \u03b4\u1f7b\u03bd\u03b1\u03c4\u03b1\u03b9, \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u1f77 \u03bc\u03bf\u03c5, \u03c3\u03c5\u03ba\u1fc6 \u1f10\u03bb\u03b1\u1f77\u03b1\u03c2 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u1f22 \u1f04\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03c3\u1fe6\u03ba\u03b1\u037e \u03bf\u1f54\u03c4\u03b5<\/a> <\/b>\u1f01\u03bb\u03c5\u03ba\u1f78\u03bd \u03b3\u03bb\u03c5\u03ba\u1f7a \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u1f55\u03b4\u03c9\u03c1<\/span><\/span><\/td>\n\u03bc\u03b7 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03b9 \u03bc\u03bf\u03c5 \u03c3\u03c5\u03ba\u03b7 \u03b5\u03bb\u03b1\u03b9\u03b1\u03c2 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03b9 \u03b7 \u03b1\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03c3\u03c5\u03ba\u03b1 \u03bf\u03c5\u03c4\u03c9\u03c2<\/a> \u03bf\u03c5\u03b4\u03b5\u03bc\u03b9\u03b1<\/a> \u03c0\u03b7\u03b3\u03b7<\/a> <\/b>\u03b1\u03bb\u03c5\u03ba\u03bf\u03bd \u03ba\u03b1\u03b9<\/a> <\/b>\u03b3\u03bb\u03c5\u03ba\u03c5 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03b9 \u03c5\u03b4\u03c9\u03c1<\/span><\/span><\/td>\n\u03bc\u03b7 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03b9 \u03bc\u03bf\u03c5 \u03c3\u03c5\u03ba\u03b7 \u03b5\u03bb\u03b1\u03b9\u03b1\u03c2 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03b9 \u03b7 \u03b1\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03c3\u03c5\u03ba\u03b1 \u03bf\u03c5\u03c4\u03c9\u03c2 \u03bf\u03c5\u03b4\u03b5\u03bc\u03b9\u03b1 \u03c0\u03b7\u03b3\u03b7 <\/b>\u03b1\u03bb\u03c5\u03ba\u03bf\u03bd \u03ba\u03b1\u03b9 <\/b>\u03b3\u03bb\u03c5\u03ba\u03c5 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03b9 \u03c5\u03b4\u03c9\u03c1<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>1 Peter 4:7 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Peter 4:7 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.<\/span><\/span><\/td>\nBut the end of all things is at hand: be ye therefore sober, and watch unto prayer.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          1 Peter 4:7 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Peter 4:7 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Peter 4:7 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03a0\u1f71\u03bd\u03c4\u03c9\u03bd \u03b4\u1f72 \u03c4\u1f78 \u03c4\u1f73\u03bb\u03bf\u03c2 \u1f24\u03b3\u03b3\u03b9\u03ba\u03b5\u03bd. \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u1f75\u03c3\u03b1\u03c4\u03b5 \u03bf\u1f56\u03bd \u03ba\u03b1\u1f76 \u03bd\u1f75\u03c8\u03b1\u03c4\u03b5 \u03b5\u1f30\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u1f71\u03c2<\/span><\/span><\/td>\n\u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03b4\u03b5 \u03c4\u03bf \u03c4\u03b5\u03bb\u03bf\u03c2 \u03b7\u03b3\u03b3\u03b9\u03ba\u03b5\u03bd \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b7\u03c3\u03b1\u03c4\u03b5 \u03bf\u03c5\u03bd \u03ba\u03b1\u03b9 \u03bd\u03b7\u03c8\u03b1\u03c4\u03b5 \u03b5\u03b9\u03c2 \u03c4\u03b1\u03c2<\/a><\/b> \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03b1\u03c2<\/span><\/span><\/td>\n\u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03b4\u03b5 \u03c4\u03bf \u03c4\u03b5\u03bb\u03bf\u03c2 \u03b7\u03b3\u03b3\u03b9\u03ba\u03b5\u03bd \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b7\u03c3\u03b1\u03c4\u03b5 \u03bf\u03c5\u03bd \u03ba\u03b1\u03b9 \u03bd\u03b7\u03c8\u03b1\u03c4\u03b5 \u03b5\u03b9\u03c2 \u03c4\u03b1\u03c2<\/b> \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03b1\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>1 Peter 4:9 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Peter 4:9 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          Show hospitality to one another without complaining.<\/span><\/span><\/td>\nUse hospitality one to another without grudging.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          1 Peter 4:9 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Peter 4:9 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Peter 4:9 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03c6\u03b9\u03bb\u1f79\u03be\u03b5\u03bd\u03bf\u03b9 \u03b5\u1f30\u03c2 \u1f00\u03bb\u03bb\u1f75\u03bb\u03bf\u03c5\u03c2 \u1f04\u03bd\u03b5\u03c5 \u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03bc\u03bf\u1fe6<\/a><\/b><\/span><\/span><\/td>\n\u03c6\u03b9\u03bb\u03bf\u03be\u03b5\u03bd\u03bf\u03b9 \u03b5\u03b9\u03c2 \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b5\u03c5 \u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03bc\u03c9\u03bd<\/a><\/span><\/span><\/td>\n\u03c6\u03b9\u03bb\u03bf\u03be\u03b5\u03bd\u03bf\u03b9 \u03b5\u03b9\u03c2 \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b5\u03c5 \u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03bc\u03c9\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>1 Corinthians 14:6 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Corinthians 14:6 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          Now, brothers and sisters, if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching?<\/span><\/span><\/td>\nNow, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          1 Corinthians 14:6 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Corinthians 14:6 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Corinthians 14:6 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u039d\u1fe6\u03bd<\/a><\/b> \u03b4\u1f73, \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u1f77, \u1f10\u1f70\u03bd \u1f14\u03bb\u03b8\u03c9 \u03c0\u03c1\u1f78\u03c2 \u1f51\u03bc\u1fb6\u03c2 \u03b3\u03bb\u1f7d\u03c3\u03c3\u03b1\u03b9\u03c2 \u03bb\u03b1\u03bb\u1ff6\u03bd, \u03c4\u1f77 \u1f51\u03bc\u1fb6\u03c2 \u1f60\u03c6\u03b5\u03bb\u1f75\u03c3\u03c9 \u1f10\u1f70\u03bd \u03bc\u1f74 \u1f51\u03bc\u1fd6\u03bd \u03bb\u03b1\u03bb\u1f75\u03c3\u03c9 \u1f22 \u1f10\u03bd \u1f00\u03c0\u03bf\u03ba\u03b1\u03bb\u1f7b\u03c8\u03b5\u03b9 \u1f22 \u1f10\u03bd \u03b3\u03bd\u1f7d\u03c3\u03b5\u03b9 \u1f22 \u1f10\u03bd \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u1f77\u1fb3 \u1f22 [\u1f10\u03bd] \u03b4\u03b9\u03b4\u03b1\u03c7\u1fc7<\/span><\/span><\/td>\n\u03bd\u03c5\u03bd\u03b9<\/a> \u03b4\u03b5 \u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03b9 \u03b5\u03b1\u03bd \u03b5\u03bb\u03b8\u03c9 \u03c0\u03c1\u03bf\u03c2 \u03c5\u03bc\u03b1\u03c2 \u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03b9\u03c2 \u03bb\u03b1\u03bb\u03c9\u03bd \u03c4\u03b9 \u03c5\u03bc\u03b1\u03c2 \u03c9\u03c6\u03b5\u03bb\u03b7\u03c3\u03c9 \u03b5\u03b1\u03bd \u03bc\u03b7 \u03c5\u03bc\u03b9\u03bd \u03bb\u03b1\u03bb\u03b7\u03c3\u03c9 \u03b7 \u03b5\u03bd \u03b1\u03c0\u03bf\u03ba\u03b1\u03bb\u03c5\u03c8\u03b5\u03b9 \u03b7 \u03b5\u03bd \u03b3\u03bd\u03c9\u03c3\u03b5\u03b9 \u03b7 \u03b5\u03bd \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u03b9\u03b1 \u03b7 \u03b5\u03bd \u03b4\u03b9\u03b4\u03b1\u03c7\u03b7<\/span><\/span><\/td>\n\u03bd\u03c5\u03bd\u03b9 \u03b4\u03b5 \u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03b9 \u03b5\u03b1\u03bd \u03b5\u03bb\u03b8\u03c9 \u03c0\u03c1\u03bf\u03c2 \u03c5\u03bc\u03b1\u03c2 \u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03b9\u03c2 \u03bb\u03b1\u03bb\u03c9\u03bd \u03c4\u03b9 \u03c5\u03bc\u03b1\u03c2 \u03c9\u03c6\u03b5\u03bb\u03b7\u03c3\u03c9 \u03b5\u03b1\u03bd \u03bc\u03b7 \u03c5\u03bc\u03b9\u03bd \u03bb\u03b1\u03bb\u03b7\u03c3\u03c9 \u03b7 \u03b5\u03bd \u03b1\u03c0\u03bf\u03ba\u03b1\u03bb\u03c5\u03c8\u03b5\u03b9 \u03b7 \u03b5\u03bd \u03b3\u03bd\u03c9\u03c3\u03b5\u03b9 \u03b7 \u03b5\u03bd \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u03b9\u03b1 \u03b7 \u03b5\u03bd \u03b4\u03b9\u03b4\u03b1\u03c7\u03b7<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

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

          		\n

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

          There are probably many kinds of languages in the world, and none is without meaning.<\/span><\/span><\/td>\nThere are, it may be, so many kinds of voices in the world, and none of them<\/b> is without signification.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

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

          		\n

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

          		\n

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

          \u03c4\u03bf\u03c3\u03b1\u1fe6\u03c4\u03b1 \u03b5\u1f30 \u03c4\u1f7b\u03c7\u03bf\u03b9 \u03b3\u1f73\u03bd\u03b7 \u03c6\u03c9\u03bd\u1ff6\u03bd \u03b5\u1f30\u03c3\u03b9\u03bd \u1f10\u03bd \u03ba\u1f79\u03c3\u03bc\u1ff3 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03b4\u1f72\u03bd \u1f04\u03c6\u03c9\u03bd\u03bf\u03bd<\/span><\/span><\/td>\n\u03c4\u03bf\u03c3\u03b1\u03c5\u03c4\u03b1 \u03b5\u03b9 \u03c4\u03c5\u03c7\u03bf\u03b9 \u03b3\u03b5\u03bd\u03b7 \u03c6\u03c9\u03bd\u03c9\u03bd \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03bd \u03ba\u03bf\u03c3\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03b4\u03b5\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd<\/a><\/b> \u03b1\u03c6\u03c9\u03bd\u03bf\u03bd<\/span><\/span><\/td>\n\u03c4\u03bf\u03c3\u03b1\u03c5\u03c4\u03b1 \u03b5\u03b9 \u03c4\u03c5\u03c7\u03bf\u03b9 \u03b3\u03b5\u03bd\u03b7 \u03c6\u03c9\u03bd\u03c9\u03bd \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03bd \u03ba\u03bf\u03c3\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03b4\u03b5\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd<\/b> \u03b1\u03c6\u03c9\u03bd\u03bf\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>1 Thessalonians 5:13 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Thessalonians 5:13 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          and to esteem them most highly in love because of their work. Be at peace among yourselves.<\/span><\/span><\/td>\nAnd to esteem them very highly in love for their work’s sake. And be at peace among yourselves.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          1 Thessalonians 5:13 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Thessalonians 5:13 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Thessalonians 5:13 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03ba\u03b1\u1f76 \u1f21\u03b3\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u1f51\u03c0\u03b5\u03c1\u03b5\u03ba\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03bf\u1fe6<\/a><\/b> \u1f10\u03bd \u1f00\u03b3\u1f71\u03c0\u1fc3 \u03b4\u03b9\u1f70 \u03c4\u1f78 \u1f14\u03c1\u03b3\u03bf\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd. \u03b5\u1f30\u03c1\u03b7\u03bd\u03b5\u1f7b\u03b5\u03c4\u03b5 \u1f10\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03b3\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03c5\u03c0\u03b5\u03c1<\/a> \u03b5\u03ba\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03bf\u03c5<\/a> \u03b5\u03bd \u03b1\u03b3\u03b1\u03c0\u03b7 \u03b4\u03b9\u03b1 \u03c4\u03bf \u03b5\u03c1\u03b3\u03bf\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03b9\u03c1\u03b7\u03bd\u03b5\u03c5\u03b5\u03c4\u03b5 \u03b5\u03bd \u03b5\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03b3\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03c5\u03c0\u03b5\u03c1 \u03b5\u03ba\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03bf\u03c5 \u03b5\u03bd \u03b1\u03b3\u03b1\u03c0\u03b7 \u03b4\u03b9\u03b1 \u03c4\u03bf \u03b5\u03c1\u03b3\u03bf\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03b9\u03c1\u03b7\u03bd\u03b5\u03c5\u03b5\u03c4\u03b5 \u03b5\u03bd \u03b5\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          <\/a>1 Thessalonians 5:21 (NET)<\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Thessalonians 5:21 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          But examine all things; hold fast to what is good.<\/span><\/span><\/td>\nProve all things; hold fast that which is good.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
          \n

          1 Thessalonians 5:21 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Thessalonians 5:21 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

          		\n

          1 Thessalonians 5:21 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

          \u03c0\u1f71\u03bd\u03c4\u03b1 |\u03b4\u1f72<\/b><\/a>| \u03b4\u03bf\u03ba\u03b9\u03bc\u1f71\u03b6\u03b5\u03c4\u03b5, \u03c4\u1f78 \u03ba\u03b1\u03bb\u1f78\u03bd \u03ba\u03b1\u03c4\u1f73\u03c7\u03b5\u03c4\u03b5<\/span><\/span><\/td>\n\u03c0\u03b1\u03bd\u03c4\u03b1 \u03b4\u03bf\u03ba\u03b9\u03bc\u03b1\u03b6\u03b5\u03c4\u03b5 \u03c4\u03bf \u03ba\u03b1\u03bb\u03bf\u03bd \u03ba\u03b1\u03c4\u03b5\u03c7\u03b5\u03c4\u03b5<\/span><\/span><\/td>\n\u03c0\u03b1\u03bd\u03c4\u03b1 \u03b4\u03b5<\/b> \u03b4\u03bf\u03ba\u03b9\u03bc\u03b1\u03b6\u03b5\u03c4\u03b5 \u03c4\u03bf \u03ba\u03b1\u03bb\u03bf\u03bd \u03ba\u03b1\u03c4\u03b5\u03c7\u03b5\u03c4\u03b5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
          \n
          Christ-Centered Preaching, Chapter 4, Part 2<\/em><\/a><\/div>\n
          Back to Christ-Centered Preaching, Chapter 4, Part 3<\/em><\/a><\/div>\n
          Back to Luke 8:22-56<\/em><\/a><\/div>\n
          Back to Exploration, Part 12<\/em><\/a><\/div>\n
          Back to 3 John, Part 3<\/em><\/a><\/div>\n
          <\/div>\n
          \n
          \n

          1<\/sup><\/a> In other words, the one who loves another in the ever present has fulfilled and continues to fulfill the law. \u201cThe basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.\u201d From Verb Tenses<\/a>, Greek Verbs (Shorter Definitions)<\/a> on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

          \n

          2<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03c5<\/a> \u03c8\u03b5\u03c5\u03b4\u03bf\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03b7\u03c3\u03b5\u03b9\u03c2<\/a> (KJV: Thou shalt not bear false witness<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

          \n

          3<\/sup><\/a> The Stephanus Textus Receptus<\/a> had \u03b5\u03b1\u03c5\u03c4\u03bf\u03bd<\/a> here, the 3rd<\/sup> person accusative singular masculine form of \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6<\/a>, where the NET parallel Greek text<\/a>, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03c3\u03b5\u03b1\u03c5\u03c4\u03bf\u03bd<\/a>, the 2nd<\/sup> person accusative singular masculine form of \u03c3\u03b5\u03b1\u03c5\u03c4\u03bf\u1fe6<\/a>.<\/p>\n<\/div>\n

          \n

          4<\/sup><\/a> The use of an emphatic structure in the Greek New Testament is called the Subjunctive of Emphatic Negation. The Subjunctive of Emphatic Negation is, without any equivocation, the most emphatic grammatical structure in the Greek New Testament…when these two Greek negative particles are combined in the form of \u03bf\u1f50 \u00b5\u1f75 (ou m\u0113) with reference to a future event, what results is an intensified form of the negative: \u201c\u03bf\u1f50 \u00b5\u1f75 (ou m\u0113) is the most decisive way of negativing something in the future.\u201d Thayer adds, \u201cThe particles \u03bf\u1f50 \u00b5\u1f75 in combination augment the force of the negation, and signify not at all, in no wise, by no means; . . .\u201d<\/p>\n

          …when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have \u03bf\u1f50 \u00b5\u1f75 (ou m\u0113) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future. From EMPHATIC NEGATIONS IN BIBLICAL GREEK<\/a>, on the BLB Blog<\/a> online.<\/p>\n<\/div>\n

          \n

          5<\/sup><\/a> Galatians 5:16b (ESV)<\/p>\n<\/div>\n

          \n

          6<\/sup><\/a> Luke wrote: And Jesus returned in the power of the Spirit<\/i>, \u039a\u03b1\u1f76<\/a> \u1f51\u03c0\u1f73\u03c3\u03c4\u03c1\u03b5\u03c8\u03b5\u03bd<\/a> \u1f41<\/a> \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2<\/a> \u1f10\u03bd<\/a> \u03c4\u1fc7<\/a> \u03b4\u03c5\u03bd\u1f71\u03bc\u03b5\u03b9<\/a> \u03c4\u03bf\u1fe6<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03bf\u03c2<\/a> (Luke 4:14a ESV). Paul wrote: But I say, walk by the Spirit<\/i>, \u039b\u1f73\u03b3\u03c9<\/a> \u03b4\u1f73<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03b9<\/a> \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> (Galatians 5:16a ESV). In other words, \u201cwalk as Jesus walked.\u201d<\/p>\n<\/div>\n

          \n

          7<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u039d\u03b1\u03b6\u03b1\u03c1\u1f71<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03b7\u03bd<\/a> \u03bd\u03b1\u03b6\u03b1\u03c1\u03b5\u03c4<\/a>.<\/p>\n<\/div>\n

          \n

          8<\/sup><\/a> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03b5\u1f35\u03bd\u03b5\u03ba\u03b5\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03b5\u03bd\u03b5\u03ba\u03b5\u03bd<\/a>. These seem to be alternate spellings of the same part of speech.<\/p>\n<\/div>\n

          \n

          9<\/sup><\/a> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u1f77\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9<\/a>, an infinitive form of \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b6\u03c9<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9<\/a> (KJV: to preach the gospel<\/i>), an infinitive form in the present tense.<\/p>\n<\/div>\n

          \n

          10<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b9\u03b1\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9<\/a> \u03c4\u03bf\u03c5\u03c2<\/a> \u03c3\u03c5\u03bd\u03c4\u03b5\u03c4\u03c1\u03b9\u03bc\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2<\/a> \u03c4\u03b7\u03bd<\/a> \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03bd<\/a> (KJV: he hath sent me to heal the brokenhearted<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

          \n

          11<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bf\u1f50\u03c7\u1f76<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03c5\u03c7<\/a>.<\/p>\n<\/div>\n

          \n

          12<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03bf<\/a> preceding son<\/i>. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

          \n

          13<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c4\u1f74\u03bd<\/a> \u039a\u03b1\u03c6\u03b1\u03c1\u03bd\u03b1\u03bf\u1f7a\u03bc<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03b7<\/a> \u03ba\u03b1\u03c0\u03b5\u03c1\u03bd\u03b1\u03bf\u03c5\u03bc<\/a>.<\/p>\n<\/div>\n

          \n

          14<\/sup><\/a> NET note 83<\/a>.<\/p>\n<\/div>\n

          \n

          15<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03a3\u03b9\u03b4\u03c9\u03bd\u1f77\u03b1\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c3\u03b9\u03b4\u03c9\u03bd\u03bf\u03c2<\/a>.<\/p>\n<\/div>\n

          \n

          16<\/sup><\/a> The Stephanus Textus Receptus<\/a> had the article \u03c4\u03bf<\/a> preceding brow<\/i>. The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n<\/div>\n

          \n

          17<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f65\u03c3\u03c4\u03b5<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03b9\u03c2<\/a> \u03c4\u03bf<\/a> (KJV: that<\/i>).<\/p>\n<\/div>\n

          \n

          18<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f30<\/a> \u03b4\u1f72<\/a> (NET: And if<\/i>) here, where the Stephanus Textus Receptus<\/a> had \u03b9\u03b4\u03bf\u03c5<\/a> (KJV: Behold<\/i>) and the Byzantine Majority Text<\/a> had \u1f30\u03b4\u03ad<\/a>, an imperative form of \u03b5\u1f34\u03b4\u03c9<\/a> (i.e., \u201cKnow\u201d or \u201cSee\u201d).<\/p>\n<\/div>\n

          \n

          19<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f30\u03c2<\/a> (NET: to<\/i>) here, where the Stephanus Textus Receptus<\/a> and the Byzantine Majority Text<\/a> had \u03c0\u03c1\u03cc\u03c2<\/a> (KJV: that<\/i>).<\/p>\n<\/div>\n

          \n

          20<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f45\u03c0\u03bf\u03c5<\/a> here, where the Stephanus Textus Receptus<\/a> and the Byzantine Majority Text<\/a> had \u03bf\u03c0\u03bf\u03c5<\/a> \u03b1\u03bd<\/a> (KJV: whithersoever<\/i>).<\/p>\n<\/div>\n

          \n

          21<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b2\u03bf\u03cd\u03bb\u03b5\u03c4\u03b1\u03b9<\/a>, a form of \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9<\/a> in the indicative mood<\/a> here, where the Stephanus Textus Receptus<\/a> and the Byzantine Majority Text<\/a> had \u03b2\u03bf\u03cd\u03bb\u03b7\u03c4\u03b1\u03b9<\/a> in the subjunctive mood<\/a>.<\/p>\n<\/div>\n

          \n

          22<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f00\u03ba\u03b1\u03c4\u1f71\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd<\/a>, a form of \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and the Byzantine Majority Text<\/a> had \u03b1\u03ba\u03b1\u03c4\u03b1\u03c3\u03c7\u03b5\u03c4\u03bf\u03bd<\/a>, a form of \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c7\u03b5\u03c4\u03bf\u03c2<\/a>.<\/p>\n<\/div>\n

          \n

          23<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03ba\u1f7b\u03c1\u03b9\u03bf\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and the Byzantine Majority Text<\/a> had \u03b8\u03b5\u03bf\u03bd<\/a> (KJV: God<\/i>).<\/p>\n<\/div>\n

          \n

          24<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bf\u1f54\u03c4\u03b5<\/a> here, where the Stephanus Textus Receptus<\/a> and the Byzantine Majority Text<\/a> had \u03bf\u03c5\u03c4\u03c9\u03c2<\/a> \u03bf\u03c5\u03b4\u03b5\u03bc\u03b9\u03b1<\/a> \u03c0\u03b7\u03b3\u03b7<\/a> (KJV: so can no fountain<\/i>).<\/p>\n<\/div>\n

          \n

          25<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03b9<\/a> (KJV: and<\/i>) preceding fresh<\/i>. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

          \n

          26<\/sup><\/a> James 3:1a (ESV)<\/p>\n<\/div>\n

          \n

          27<\/sup><\/a> James 1:26 (ESV) Table<\/a><\/p>\n<\/div>\n

          \n

          28<\/sup><\/a> James 3:8a (ESV)<\/p>\n<\/div>\n

          \n

          29<\/sup><\/a> Luke 4:14b (ESV)<\/p>\n<\/div>\n

          \n

          30<\/sup><\/a> Galatians 5:16b (ESV)<\/p>\n<\/div>\n

          \n

          31<\/sup><\/a> Philippians 3:9b (NET)<\/p>\n<\/div>\n

          \n

          32<\/sup><\/a> Philippians 3:9c (NET)<\/p>\n<\/div>\n

          \n

          33<\/sup><\/a> Romans 13:10b (ESV)<\/p>\n<\/div>\n

          \n

          34<\/sup><\/a> Galatians 5:22b, 23a (ESV)<\/p>\n<\/div>\n

          \n

          35<\/sup><\/a> Galatians 5:23b (ESV) Table<\/a><\/p>\n<\/div>\n

          \n

          36<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u03b1\u03c2<\/a> preceding prayers<\/i>. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

          \n

          37<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03bc\u03bf\u1fe6<\/a> here, a singular form of the noun \u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03bc\u03cc\u03c2<\/a>, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the plural form \u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03bc\u03c9\u03bd<\/a> (KJV: grudging<\/i>).<\/p>\n<\/div>\n

          \n

          38<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u039d\u1fe6\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bd\u03c5\u03bd\u03b9<\/a>.<\/p>\n<\/div>\n

          \n

          39<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b1\u03c5\u03c4\u03c9\u03bd<\/a> (KJV: of them<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

          \n

          40<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f51\u03c0\u03b5\u03c1\u03b5\u03ba\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03bf\u1fe6<\/a> (NET: most highly<\/i>) here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c5\u03c0\u03b5\u03c1<\/a> \u03b5\u03ba\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03bf\u03c5<\/a> (KJV: very highly<\/i>).<\/p>\n<\/div>\n

          \n

          41<\/sup><\/a> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03b4\u1f72<\/a> here. The Stephanus Textus Receptus<\/a> did not.<\/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 What three elements of exposition … 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":[6191,6190,6192,6180,977,6181,415,416,2818,6188,6186,6185,6184,6187,6189,6183,899,6182,869,1046,523],"class_list":["post-24418","post","type-post","status-publish","format-standard","hentry","category-christ-centered-preaching","category-section-six","tag-1-corinthians-146-12","tag-1-peter-47-11","tag-1-thessalonians-512-24","tag-1-timothy-15-7","tag-galatians-516","tag-galatians-516-24","tag-galatians-522-23","tag-galatians-523","tag-isaiah-611-2","tag-james-116-18","tag-james-126","tag-james-31","tag-james-31-12","tag-james-38","tag-luke-414","tag-luke-414-30","tag-matthew-517","tag-nehemiah-85-8","tag-philippians-39","tag-romans-1310","tag-romans-138-10"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/24418","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=24418"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/24418\/revisions"}],"predecessor-version":[{"id":27623,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/24418\/revisions\/27623"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=24418"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=24418"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=24418"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}