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

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

Before beginning I want to look in depth at Psalm 62 for a different but related assignment:

Psalm 62:1-4 (ESV)	Psalm 62:5-8 (ESV)	Psalm 62:9-12 (ESV)
For God alone my soul waits in silence; from him comes my salvation.	For God alone, O my soul, wait in silence, for my hope is from him.	Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath.
He alone is my rock and my salvation, my fortress; I shall not be greatly shaken.	He only is my rock and my salvation, my fortress; I shall not be shaken.	Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.
How long will all of you attack a man to batter him, like a leaning wall, a tottering fence?	On God rests my salvation and my glory; my mighty rock, my refuge is God.	Once God has spoken; twice have I heard this: that power belongs to God,
They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah	Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah	and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work.

For God alone my soul waits in silence; from him comes my salvation. (Psalm 62:1 ESV)

Masoretic Text		Septuagint
Psalm 62:1 (Tanakh/KJV)	Psalm 62:1 (NET)	Psalm 61:2 (NETS)	Psalm 61:2 (English Elpenor)
Truly my soul waiteth (דֽוּמִיָּ֣ה) upon God: from him cometh my salvation (יְשֽׁוּעָתִֽי).	For God alone I patiently wait (dûmîyâ, דומיה); he is the one who delivers me (yᵊšûʿâ, ישועתי).	Shall not my soul be subject (ὑποταγήσεται) to God? For from him is my deliverance (σωτήριόν μου).	Shall not my soul be subjected (ὑποταγήσεται) to God? for of him is my salvation (σωτήριόν μου).

The Hebrew word דֽוּמִיָּ֣ה (dûmîyâ), waits in silence (ESV), waiteth (Tanakh, KJV), patiently wait (NET) was translated ὑποταγήσεται, a passive form of ὑποτάσσω, in the Septuagint: be subject (NETS), be subjected (English Elpenor). I have said these things to you, Jesus told his disciples, that in me you may have¹ peace. In the world you will have tribulation. But take heart; I have overcome the world.² These two verses seem not merely to complement one another, but to expound on one another in ways that exceed the sum of their parts.

He alone is my rock and my salvation, my fortress; I shall not be greatly shaken. (Psalm 62:2 ESV)

Masoretic Text		Septuagint
Psalm 62:2 (Tanakh/KJV)	Psalm 62:2 (NET)	Psalm 61:3 (NETS)	Psalm 61:3 (English Elpenor)
He only is my rock (צ֖וּרִי) and my salvation (וִישֽׁוּעָתִ֑י); he is my defence (מִ֜שְׂגַּבִּ֗י); I shall not be greatly moved.	He alone is my protector (ṣûr, צורי) and deliverer (yᵊšûʿâ, וישועתי). He is my refuge (miśgāḇ, משׁגבי); I will not be upended.	Indeed, he is my God (θεός μου) and my Savior (καὶ σωτήρ μου), my supporter (ἀντιλήμπτωρ μου); I shall be shaken no more.	For he is my God (Θεός μου), and my saviour (καὶ σωτήρ μου); my helper (καὶ ἀντιλήπτωρ μου), I shall not be moved very much.

Was צ֖וּרִי (ṣûr) not the word found in the Hebrew text the rabbis translated into Greek? Or did they have reasons for not wanting to translate צ֖וּרִי (ṣûr) with some form of πέτρα in this particular context?

Masoretic Text		Septuagint
Exodus 17:5, 6 (Tanakh)	Exodus 17:5, 6 (NET)	Exodus 17:5, 6 (NETS)	Exodus 17:5, 6 (English Elpenor)
And HaShem (יְהֹוָ֜ה) said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.	The Lord (Yᵊhōvâ, יהוה) said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.	And the Lord (κύριος) said to Moyses, “Go on ahead of this people, but take with you some of the elders of the people and the rod with which you struck the river take in your hand, and go.	And the Lord (Κύριος) said to Moses, Go before this people, and take to thyself of the elders of the people; and the rod with which thou smotest the river, take in thine hand, and thou shalt go.
Behold, I will stand before thee there upon the rock (הַצּוּר֘) in Horeb; and thou shalt smite the rock (בַצּ֗וּר), and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.	I will be standing before you there on the rock (ṣûr, הצור) in Horeb, and you will strike the rock (ṣûr, בצור), and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel.	I here have taken my stand, before you came, on the rock (τῆς πέτρας) at Choreb. And you shall strike the rock (τὴν πέτραν), and water will come out of it, and the people will drink.” And Moyses did so before the sons of Israel.	Behold, I stand there before thou [come], on the rock (τῆς πέτρας) in Choreb, and thou shalt smite the rock (τὴν πέτραν), and water shall come out from it, and the people shall drink. And Moses did so before the sons of Israel.

I can imagine that Jewish rabbis wishing not to confuse their Gentile audience thought it better to lose the connection to this passage than to associate יְהֹוָ֜ה (Yᵊhōvâ) too closely with the rock at Horeb. But Paul and the Holy Spirit had no such scruples: For they drank from the spiritual Rock that followed them, and the Rock was Christ.³

How long will all of you attack a man to batter him, like a leaning wall, a tottering fence? (Psalm 62:3 ESV)

Masoretic Text		Septuagint
Psalm 62:3 (Tanakh/KJV)	Psalm 62:3 (NET)	Psalm 61:4 (NETS)	Psalm 61:4 (English Elpenor)
How long will ye imagine mischief against a man? ye shall be slain (כֻ֫לְּכֶ֥ם) all of you (כְּקִ֥יר): as a bowing wall shall ye be, and as a tottering fence.	How long will you threaten a man like me? All of you (kōl, כלכם) are murderers (rāṣaḥ, תרצחו), as dangerous as a leaning wall or an unstable fence.	How long do you assail against a person? You commit murder (φονεύετε), all of you (πάντες), as by means of a wall that leans and a fence that slants.	How long will ye assault a man? ye are all (πάντες) slaughtering (φονεύετε) as with a bowed wall and a broken hedge.

The translators have different understandings of this verse. Apparently, the translators of the ESV understood כֻ֫לְּכֶ֥ם (rāṣaḥ)—ye shall be slain (Tanakh, KJV), [you] are murderers (NET), You commit murder (NETS), ye are…slaughtering (English Elpenor)—as to batter him.

They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah (Psalm 62:4 ESV)

Masoretic Text		Septuagint
Psalm 62:4 (Tanakh/KJV)	Psalm 62:4 (NET)	Psalm 61:5 (NETS)	Psalm 61:5 (English Elpenor)
They only consult to cast him down from his excellency (מִשְּׂאֵת֨וֹ): they delight in lies (כָ֫זָ֥ב): they bless with their mouth, but they curse inwardly. Selah.	They spend all their time planning how to bring their victim down (śᵊ’ēṯ, משׁאתו). They love to use deceit (kāzāḇ, כזב); they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)	But they planned to impugn my honor (τὴν τιμήν μου). They ran with a lie (ψεύδει); with their mouth they would bless and curse with their heart. Interlude on strings	They only took counsel to set at nought mine honour (τὴν τιμήν μου): I ran in thirst (δίψει): with their mouth they blessed, but with their heart they cursed. Pause.

The Greek verb ἔδραμον, They ran (NETS), I ran (English Elpenor), can be either a 3^rd person plural or a 1^st person singular form of τρέχω.

For God alone, O my soul, wait in silence, for my hope is from him. (Psalm 62:5 ESV)

Masoretic Text		Septuagint
Psalm 62:5 (Tanakh/KJV)	Psalm 62:5 (NET)	Psalm 61:6 (NETS)	Psalm 61:6 (English Elpenor)
My soul, wait thou (דֹּ֣מִּי) only upon God; for my expectation (תִּקְוָתִֽי) is from him.	Patiently wait (dāmam, דומי) for God alone, my soul! For he is the one who gives me hope (tiqvâ, תקותי).	But to God be subject (ὑποτάγηθι), O my soul, because from him is my endurance (ἡ ὑπομονή μου).	Nevertheless do thou, my soul, be subjected (ὑποτάγηθι) to God; for of him [is] my patient hope (ἡ ὑπομονή μου).

He only is my rock and my salvation, my fortress; I shall not be shaken. (Psalm 62:6 ESV)

Masoretic Text		Septuagint
Psalm 62:6 (Tanakh/KJV)	Psalm 62:6 (NET)	Psalm 61:7 (NETS)	Psalm 61:7 (English Elpenor)
He only is my rock (צ֖וּרִי) and my salvation (וִישֽׁוּעָתִ֑י): he is my defence (מִ֜שְׂגַּבִּ֗י); I shall not be moved.	He alone is my protector (ṣûr, צורי) and deliverer (yᵊšûʿâ, וישועתי). He is my refuge (miśgāḇ, משׁגבי); I will not be shaken.	Because he is my God (θεός μου) and my Savior (καὶ σωτήρ μου), my supporter (ἀντιλήμπτωρ μου), I shall never be a fugitive.	For he [is] my God (Θεός μου) and my Saviour (καὶ σωτήρ μου); my helper (ἀντιλήπτωρ μου), I shall not be moved.

On God rests my salvation and my glory; my mighty rock, my refuge is God. (Psalm 62:7 ESV)

Masoretic Text		Septuagint
Psalm 62:7 (Tanakh/KJV)	Psalm 62:7 (NET)	Psalm 61:8 (NETS)	Psalm 61:8 (English Elpenor)
In God is my salvation (יִשְׁעִ֣י) and my glory (וּכְבוֹדִ֑י): the rock (צוּר) of my strength (עֻזִּ֥י), and my refuge (מַ֜חְסִ֗י), is in God.	God delivers me (yēšaʿ, ישעי) and exalts me (kāḇôḏ, וכבודי); God is my strong (ʿōz, עזי) protector (ṣûr, צור) and my shelter (maḥăsê, מחסי).	With God is my deliverance (τὸ σωτήριόν μου) and my glory (καὶ ἡ δόξα μου); O God (ὁ θεὸς) of my help (τῆς βοηθείας μου)—and my hope (καὶ ἡ ἐλπίς μου) is with God.	In God [is] my salvation (τὸ σωτήριόν μου) and my glory (καὶ ἡ δόξα μου): [he is] the God (ὁ Θεὸς) of my help (τῆς βοηθείας μου), and my hope (καὶ ἡ ἐλπίς μου) is in God.

Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah (Psalm 62:8 ESV)

Masoretic Text		Septuagint
Psalm 62:8 (Tanakh/KJV)	Psalm 62:8 (NET)	Psalm 61:9 (NETS)	Psalm 61:9 (English Elpenor)
Trust (בִּטְחוּ) in him at all times; ye people, pour out your heart before him: God is a refuge (מַֽחֲסֶה) for us. Selah.	Trust (bāṭaḥ, בטחו) in him at all times, you people! Pour out your hearts before him. God is our shelter (maḥăsê, מחסה). (Selah)	Hope (ἐλπίσατε) in him, all you congregation of people; pour out your hearts before him; God is our helper (βοηθὸς ἡμῶν). Interlude on Strings	Hope (ἐλπίσατε) in him, all ye congregation of the people; pour out your hearts before him, for God is our helper (βοηθὸς ἡμῶν). Pause.

Therefore, preparing your minds for action, and being sober-minded, set your hope (ἐλπίσατε, a form of ἐλπίζω) fully on the grace that will be brought to you at the revelation of Jesus Christ.⁴

Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath. (Psalm 62:9 ESV)

Masoretic Text		Septuagint
Psalm 62:9 (Tanakh/KJV)	Psalm 62:9 (NET)	Psalm 61:10 (NETS)	Psalm 61:10 (English Elpenor)
Surely men of low degree are vanity (הֶ֥בֶל), and men of high degree are a lie (כָּזָ֪ב): to be laid in the balance, they are altogether lighter than vanity (מֵהֶ֥בֶל).	Men are nothing but a mere breath (heḇel, הבל); human beings are unreliable (kāzāḇ, כזב). When they are weighed in the scales, all of them together are lighter than air (heḇel, מהבל).	But the sons of men are vain (μάταιοι); false (ψευδεῖς) are the sons of men, to do wrong with balances; they together are from vanity (ματαιότητος).	But the sons of men are vain (μάταιοι); the sons of men are false (ψευδεῖς), so as to be deceitful in the balances; they are all alike [formed] out of vanity (ματαιότητος).

Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them. (Psalm 62:10 ESV)

Masoretic Text		Septuagint
Psalm 62:10 (Tanakh/KJV)	Psalm 62:10 (NET)	Psalm 61:11 (NETS)	Psalm 61:11 (English Elpenor)
Trust (תִּבְטְח֣וּ) not in oppression, and become not vain (תֶּ֫הְבָּ֥לוּ) in robbery: if riches increase, set not your heart upon them.	Do not trust (bāṭaḥ, תבטחו) in what you can gain by oppression. Do not put false confidence (hāḇal, תהבלו) in what you can gain by robbery. If wealth increases, do not become attached to it.	Put no hope (ἐλπίζετε) in wrong, and do not long (ἐπιποθεῖτε) for what is robbed; wealth, if it flows, do not add heart.	Trust (ἐλπίζετε) not in unrighteousness, and lust (ἐπιποθεῖτε) not after robberies: if wealth should flow in, set not your heart upon it.

Once God has spoken; twice have I heard this: that power belongs to God, (Psalm 62:11 ESV)

Masoretic Text		Septuagint
Psalm 62:11 (Tanakh/KJV)	Psalm 62:11 (NET)	Psalm 61:12, 13a (NETS)	Psalm 61:12 (English Elpenor)
God hath spoken once; twice have I heard this; that power (עֹ֜֗ז) belongeth unto God.	God has declared one principle; two principles I have heard: God is strong (ʿōz, עז),	Once God spoke; these two things I heard: (13a) that might (τὸ κράτος) is God’s,	God has spoken once, [and] I have heard these two things, that power (τὸ κράτος) is of God;

and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work. (Psalm 62:12 ESV)

Masoretic Text		Septuagint
Psalm 62:12 (Tanakh/KJV)	Psalm 62:12 (NET)	Psalm 61:13b (NETS)	Psalm 61:13 (English Elpenor)
Also unto thee, O Lord, belongeth mercy (חָ֑סֶד): for thou renderest (תְשַׁלֵּ֖ם) to every man according to his work [Table].	and you, O Lord, demonstrate loyal love (ḥeseḏ, חסד). For you repay (šālam, תשלם) men for what they do.	and to you, O Lord, belongs mercy (τὸ ἔλεος), because you will repay (ἀποδώσεις) to each according to his works [Table].	and mercy (τὸ ἔλεος) is thine, O Lord; for thou wilt recompense (ἀποδώσεις) every one according to his works.

Questions for Review and Discussion

1. What are the benefits and the liabilities of selecting texts for preaching that address personal or congregational concerns?

Preaching on passages that are of a particular meaning or interest to you is a great way to learn to expound texts. What excites or moves you is much more likely to elicit the passion from you that will enthuse and move others…

However, preachers who choose texts to address their personal concerns need to be cautioned in at least two ways. First, make sure you do not impose your concern on the text. Solid exposition should demonstrate that the passage really speaks to the issue you want to address and that your passion to address a particular subject has not abused the original author’s intent. Second, be aware that a ministry that too frequently addresses the preacher’s personal concerns can become too narrow in focus for the broader needs of a congregation. The pastor may end up riding hobby horses or unconsciously concentrating on personal struggles, thereby neglecting other important truths needed for a fully mature congregation.

Considerations for Selecting a Passage: Concerns p. 45

Congregational concerns should also influence what pastors choose to preach. Preachers will be regarded as out of touch or insensitive if they press forward with their sermon programs while ignoring a community’s employment dilemma, the death of a pillar in the church, a national tragedy, a local disaster, a building program, a young person’s decision to enter the mission field, moral issues that the young encounter, health concerns that the elderly face, or a host of similar matters of significance in the life of the church. The world should not set the agenda for our preaching, but ministry that ignores the world that a congregation confronts is a sanctimonious sham.

Considerations for Selecting a Passage: Concerns pp. 45, 46

A ministry can be as warped by lending too much of an ear to what people want to hear as it can by giving too much weight to what the preacher wants to preach (2 Tim 4:3).

For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions [Table], and will turn away from listening to the truth and wander off into myths. (2 Timothy 4:3, 4 ESV)

Considerations for Selecting a Passage: Concerns pp. 46, 47

Different church traditions have used various means to round out the emphasis of preaching in a local setting…Reformed churches and others from “free church” traditions have typically rejected lectionary usage for a variety of reasons: (1) the principle of sola Scriptura, which some take to include the idea that Scripture alone should dictate what is preached; (2) the practice of lectio continua as opposed to lectio selecta, that is, presenting lessons from text in consecutive sequence (e.g., preaching through a book in a series, also known as “consecutive preaching”)¹² instead of choosing diverse selections week to week, since this was felt to lead to inappropriate human emphases; (3) the tradition of holding no day above another in reaction to Roman Catholic holy day observances that were seen as integral to sacramentalism; and (4) the regard given to the autonomy of the local pulpit on the assumption that the Holy Spirit will grant a local preacher unction (i.e., spiritual power) and insight for the task at hand.

Considerations for Selecting a Passage: Concerns p. 47

The Holy Spirit. No catalyst for selecting a text is more important than sensitivity to the leading of God’s Spirit. Prayer with godly concern for the good of others and the glory of Christ should lead you through the choices you must make among the catalysts for selecting a sermon’s focus.²⁰ Preaching in the power of the Spirit is the culmination of a process that has been Spirit-led.

Catalysts: Contexts pp. 51, 52

2. What are benefits and cautions associated with preaching a series?

…significant benefits for a pastor preaching in sequence through a chapter or a book…

Matters in the text…address a greater number than…personal interest or experience.

Sensitive matters can be addressed without the appearance of pointing a finger…matters simply appear next in the text sequence…

Much mental energy [and time] can be saved…deciding what to preach…the next section of the text is the obvious choice.

Much research time can be saved…of the book’s or the passage’s author, background, context, and cause.

The congregation will learn to see the organizing themes and schemes of the Bible…

The congregation and the pastor can monitor the progress of both their journey through a book and their exposure to important biblical and doctrinal topics.

Considerations for Selecting a Passage: Catalysts: Series p. 47, 48

Series preaching shows its greatest liabilities when preachers fail to make adequate or appropriate progress…

Series also cause problems if a preacher makes each sermon dependent on previous messages…

Series greatly aid a pastor’s preparation and subject scope. Still, series generally work best when their duration is reasonable, their sermons are not too dependent on one another, and their subjects or approaches differ from those of recent series.

Considerations for Selecting a Passage: Catalysts: Series p. 48, 49

3. What cautions does a preacher need to observe when approaching spurious texts?

Do not use spurious texts. Concern for what a congregation needs to hear should never lead a pastor to proclaim as authoritative any words or texts that the Holy Spirit did not inspire. Scribal comments and errors that have mistakenly been included in some translations should not be presented as the Word of God.²¹ Where there is the rare question about whether a particular passage is spurious, it is wise to see if that same truth can be preached from a more certain passage or to provide the congregation with your reasons for using the text (since the marginal notes in the most trustworthy translations in the laps or smartphones of listeners will question the passage’s authenticity).

Cautions p. 53

While this sounds like wise advice for pastors it plays right into the hands of those who would remove passages from the Bible. Those passages deemed “spurious” are possibly, if not probably, soon to be removed, even from the Greek text of the New Testament. Who decided they were spurious? For what reasons?

A brief video online, “Was the Original Bible Corrupted and Restored? | The Critical Text of the New Testament Explained,” offers an interesting introduction to answering these questions. The first 30 seconds or so is designed to make anyone who would question the processes of modern Bible scholarship feel like a rabid conspiracy theorist. But this kind of rhetoric only alerts and heightens my awareness to become even more critical of those processes. The Cross Bible Timeline mentioned in the video may prove to be a useful resource.

Psalm 62:9 (ESV)	Psalm 61:10 (English Elpenor)
Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath.	But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike [formed] out of vanity.

On the left is a translation from the Masoretic text, edited by those who rejected Jesus as Messiah “between the 7th and 10th centuries of the Common Era (CE).” On the right is a translation of the same verse from the Septuagint, “the earliest extant Greek translation of the Hebrew Bible from the original Hebrew…Biblical scholars agree that the first five books of the Hebrew Bible were translated from Biblical Hebrew into Koine Greek by Jews living in the Ptolemaic Kingdom, probably in the early or middle part of the third century BCE.^[8] The remaining books were presumably translated in the 2nd century BCE.”

Men edit and translate the Bible. I like to compare the Masoretic text to the Septuagint, and NA²⁷ and NA²⁸ to the Stephanus Textus Receptus and Byzantine Majority Text. There are other texts and translations available to consider if necessary.

Matthew 6:13 (NET) Table	Matthew 6:13 (NET Parallel Greek)	Matthew 6:13 (NA28)
And do not lead us into temptation, but deliver us from the evil one.	καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ	καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ
Matthew 6:13 (KJV)	Matthew 6:13 (Stephanus Textus Receptus)	Matthew 6:13 (Byzantine Majority Text)
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην

Faith that the Holy Spirit knew what he was doing when he inspired the Word without the spurious texts will keep us confident of Scripture’s sufficiency. We can help the people to whom we preach remain confident of the Bible’s authority by reminding them how rare such questions are when they do arise in the ordinary course of preaching. Bible-believing scholars question the textual validity of less than one word in a thousand in our best translations.²² As a result, there is little question concerning what statements appeared in the original manuscripts. The evangelical debate with modern theologies rarely concentrates on what Scripture actually says, but rather on whether to believe and obey what it says. The Holy Spirit’s inspiration and providential preservation of Scripture are continuing miracles of God’s supernatural care for our souls.²³ A good study Bible prepared by scholars who accept the Bible’s full authority will give us ample warning of a questionable text and will grant us confidence that we are preaching in accord with the Spirit’s imprimatur.²⁴

Cautions pp. 53, 54

The note (20) from the NET on Matthew 6:13 follows:

Most mss (L W Δ Θ 0233 ƒ 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

In other words, “Trust us.” There is no mention of an extant manuscript with these missing words in the margin, just a lot of speculation. And I know the benefit of praying them daily. Keep a watchful eye on Bible editors. We live in the golden age of home Bible study online: “The Holy Spirit’s inspiration and providential preservation of Scripture are continuing miracles of God’s supernatural care for our souls.”

4. Why should a preacher be cautious about turning to a commentary as a first step in sermon preparation?

The expertise that commentaries bring to bear on a particular passage is at one moment their greatest benefit and their greatest danger. The mixed blessing is in the two types of pastors who will never make great preachers: the first will not listen to what others say; the other will say only what others say. A preacher who refuses to pay attention to what gifted scholars have discovered mistakes personal arrogance for erudition. God does not give all his insights to any one person. At the same time, a preacher who only repeats what commentators say is trying to preach by proxy.

You must think through what Scripture says in order to be able to share the significance of commentary information…

Commentaries are better used as a check than as a guide³²…

Let the Holy Spirit work in your heart and mind to develop a message a commentator would approve, not design. Concern for precision should not so overwhelm you as to deny you or your listeners the insights God will grant you in his Word.

Tools for Interpreting a Passage pp. 57, 58

5. How does an allegorical method of interpretation differ from an expository method?

Expository preaching solemnly binds a preacher to the task of representing the precise meaning of a text as intended by the original author or as illuminated by another inspired source within the Bible. As matter-of-fact as such a rubric may seem, homiletical history indicates how slippery such a standard is and how carefully it must be guarded.

Early church and medieval escapades into allegorical interpretations led ancient preachers to the conviction that the “literal interpretation” of a text was the least rewarding to preach.³⁵

Principles for Interpreting a Passage pp. 59

Then one⁵ of them, named⁶ Cleopas, answered him, “Are you the only visitor to⁷ Jerusalem who does not know the things that have happened there in these days?” And he said to them, “What things?” And they said⁸ to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this,⁹ it is now¹⁰ the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning,¹¹ and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself [Table]. (Luke 24:18-27 ESV)

This was as often as not an allegorical method of interpretation, for that is how we see Jesus in the Old Testament most of the time. But the reaction of those first exposed to this method of interpretation reinforces the author’s point (Luke 24:32 ESV):

They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” [Table]

I am hard-pressed to think of another verse in the Bible more frustrating than this one. I’ve yelled at them for this response: “Who cares how you felt?! Tell me what He said!” So my argument with the author here is mostly over the word “escapades” applied to the early church.

Up to this moment the Pharisees with their own grammatical-historical method had carefully exegeted the principles by which they hoped to keep the faithful in Israel from offending their God: “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.”¹² That was expository preaching until Jesus came, saying: You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me [Table], yet you refuse to come to me that you may have¹³ life.¹⁴

I can be a little charitable if the early church found the Pharisees’ expository method to be more like the letter and Jesus’ more allegorical method to be more of the Spirit: For the letter kills, but the Spirit gives life.¹⁵

Modern resurrections of the allegorical method regularly occur when preachers assume that the Holy Spirit will enable them to discern in a text something more than was meant by the human author (or than the divine Author made evident within the canon of Scripture).³⁶ Preachers’ interpretations remain consistent with Scripture when they follow long-honored and proven interpretive procedures that expose the Bible’s original intent. That intent is not always limited to the human author’s knowledge of all that the Holy Spirit was revealing through his inspiration, but it is not broader than the Holy Spirit’s intention that is revealed within the patterns of Scripture as well as in the propositional statements of the human writers (cf. Matt. 2:15; 1 Pet. 1:10).³⁷

Principles for Interpreting a Passage pp. 59, 60

Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.”¹⁶ (Matthew 2:13-15 ESV)

Though you have not seen¹⁷ [Jesus], you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls.

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully [Table], inquiring¹⁸ what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look [Table]. (1 Peter 1:8-12 ESV)

But nothing other than what the patterns or propositions of Scripture make evident through the processes of logical discernment should be declared as God’s will for his people.

These interpretive principles require that preachers consider the context that frames the meaning of our expository unit. Context is part of the text, as it relates to our exposition. Context limits and imparts an author’s intended meaning. We cannot maintain the integrity of any biblical statement without considering its surroundings. The reason that “every heretic has his verse” is that he takes it out of context. Our first task as expositors is to use the best tools available to determine what a biblical author’s statements mean in their context.³⁸

Principles for Interpreting a Passage p. 60

In a recent sermon my Pastor (the facilitator of this course and a former student of the author) gave a vivid demonstration of the interplay between the allegorical and expository methods. His text was Genesis 12:1-3. As a climax to an otherwise expository sermon, he simply reread the text as God the Father speaking to God the Son: “Go from your country and your kindred and your father’s house to the land that I will show you [Table]. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing [Table]. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” [Table].

It was an allegorical reading of Genesis 12:1-3, and it was an electrically charged in the heavenlies moment, the spiritual equivalent of a dose of psychedelics. Who wouldn’t want more of that? Well, it is the spiritual equivalent of a dose of psychedelics.

The grounding of the expository method is absolutely essential to keep the consciousness-altering high of such an allegorical reading from spinning off into flights of fancy. It also helps to keep one’s hunger and thirst—to know…the only true God, and Jesus Christ whom [He has] sent¹⁹ through Bible study—a more balanced and healthy addiction than a junkie’s quest for ever higher highs. The expository method also provides a more solid foundation, like a launching pad for the allegorical method’s flight, as well as a navigational system guiding its trajectory. How sad it would have been if my Pastor’s allegorical reading had been a dud, a misfire, failed to lift-off and carry me aloft with it. And it’s not too hard to imagine that a steady diet of allegorical readings of the Old Testament, seeing Jesus, only Jesus, always Jesus all the time, apart from the grounding of solid exposition could have a dulling effect on the beauty and the wonder. It could become just so much “blah, blah, blah, blah, blah.”

6. In what ways can context (cultural, historical, literary, and redemptive) affect the interpretation of a text?

Our task as preachers is to discern what the original writers meant by analyzing the background and grammatical features of what they said. Using grammar and history to discern a text’s original meaning is called the “grammatical-historical” method.⁴⁰ This method allows Scripture to speak for itself instead of letting the interpreter’s context (or perspective) determine the meaning of a text. Sometimes the interpreter’s perspective does not seem like a problem if that person is committed to the historical truths of biblical faith. In such cases, we may hardly blink when told that the water from the rock Moses struck represents the water of baptism or that the worm at which Jonah railed is the sin that eats at a believer’s heart. Despite the absence of biblical evidence confirming these interpretations, they sound reasonable because they reflect biblical imagery and truths appearing elsewhere.

Use the Grammatical-Historical Method p. 61

For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized (|ἐβαπτίσαντο|, a form of βαπτίζω) into Moses in the cloud and in the sea [Table], and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. (1 Corinthians 10:1-4 ESV)

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit [Table], in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ [Table], who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. (1 Peter 3:18-22 ESV)

However, if anything in Scripture can mean whatever our imaginations suggest rather than what Scripture affirms, then our opinions become as authoritative as the statements of God and we can make the Bible say anything we want…

Occasionally, there may be a thin line between “it means” and “it may mean,” but biblically bound preachers must recognize the difference…

Nothing but what Scripture itself attests should ground the instruction of our preaching. Expository preachers determine the biblical truths intended for the people addressed by a text and then identify similarities in our present conditions that require the application of the same truths. This means applications may vary, but interpretations of a text’s core principles should not.

The meaning of a text may be significant in many ways, but this does not deny that the writer was teaching a definite principle for our understanding and application.

Use the Grammatical-Historical Method p. 61, 62

Accurate interpretations require us not only to determine what particular words say but also to see how they function in their broader contexts. Scripture can be twisted to say almost anything if interpreters ignore contexts. Attention to historical and cultural contexts help to explain the “offense” of the cross (Gal. 5:11) and the reason healed lepers went to the temple before they went home (Luke 17:14).

But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense (σκάνδαλον) of the cross has been removed. I wish those who unsettle you would emasculate themselves! (Galatians 5:11, 12 ESV)

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified [Table]. (Galatians 2:15, 16 ESV)

When [Jesus] saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. (Luke 17:14 ESV)

And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses²⁰ commanded, for a proof to them.” (Luke 5:14 ESV)

We determine literary contexts both by analyzing the concepts that surround a biblical statement and by identifying the type of literature in which the statement occurs.

Preachers should examine what chapters and verses surrounding a passage say in order to determine what a biblical writer intended to communicate through particular words.

Observe the Historical, Cultural, and Literary Context p. 62

Study of a passage’s context also requires preachers to identify the genre, or type of literature, in which a biblical statement occurs. Many an error has been made by interpreting proverbs as promises, prophecy as history, parables as facts, and poetry as science.

For example, proverbs are truisms, statements so tending to be true that the wise take them to heart…statements tend to be true, but neither is always true. Proverbs are prescriptive, not predictive. God requires his people to heed his proverbs, not to interpret them as promises of what will always happen.

Observe the Historical, Cultural, and Literary Context pp. 62, 63

Preachers determine the meaning of a passage by seeing not only how words are used in the context of a book or its passages but also how the passage functions in the entire scope of Scripture. An accurate interpretation requires preachers to ask, How does this text help disclose the meaning or need of redemption? Failure to ask and to answer such questions leads to preaching that is highly moralistic or legalistic because it focuses on the behaviors or beliefs a particular passage teaches without disclosing how the biblical writer was relating them to God’s ongoing work of rescuing his people from their broken lives and world.⁴²

Determine the Redemptive Context p. 63

Regard for context requires preachers to consider a text in the light of its purpose in the redemptive message that unfolds throughout all of Scripture…

We want to make sure that focusing on the particulars of a specific text does not cause us to neglect the redemptive context of God’s entire Word.

Determine the Redemptive Context p. 64

Exercises

1. Use research tools to determine what Greek word John and James use for “believe” in John 3:16 and James 2:19. Indicate the various ways in which they use the word.

Although John and James both use the word believe, contexts indicate that they are communicating quite different concepts with that word (cf. John 3:16; James 2:19).

“For God so loved the world, that he gave his only Son, that whoever believes (πᾶς ὁ πιστεύων, a form of πιστεύω) in him (εἰς αὐτὸν) should not perish but have eternal life [Table]. (John 3:16 ESV)

You believe (πιστεύεις, another form of πιστεύω) that God is one; you do well. Even the demons believe (πιστεύουσιν, another form of πιστεύω)—and shudder! (James 2:19 ESV)

Observe the Historical, Cultural, and Literary Context p. 62

I can’t see these as “different concepts” of πιστεύω. James wrote about believing an Old Testament fact about God: Hear, O Israel: The LORD our God, the LORD is one.²¹ To believe in a fact cannot be expected to have the same impact as to believe “into” or “unto” the Person of the Savior God sent. Granted, someone might think that other things James wrote could shade his use of πιστεύω. My own current belief is that he simply qualified the nature of πιστεύω into Jesus Christ. Believing in the fact of Jesus Christ may not have the same impact as believing into Him, except (John 1:12, 13 ESV):

But to all who did receive him, who believed in his name, he gave the right (αὐτοῖς ἐξουσίαν, a form of ἐξουσία) to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

The phrase τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, who believed in his name (ESV), could be giving the Lord the widest possible latitude and discretion, even as it excludes James or me from judging his mercy or his grace.

2. Use your understanding of a proverb to explain Proverbs 15:1 and Proverbs 26:4-5.

Though the Bible says that a gentle word turns away wrath (Prov. 15:1), God does not promise that people will never get angry at us if we always speak softly. He indicates that it is usually not wise for peacefully inclined people to answer fire with fire, but he does not promise that soft answers are guaranteed to extinguish the rage of others (see Matt. 26:62-68). Great damage is done to the intent of Scripture as well as to the consciences of Christians when preachers confuse these distinctions between promises and proverbs.

Observe the Historical, Cultural, and Literary Context pp. 63

A soft answer turns away wrath, but a harsh word stirs up anger. (Proverbs 15:1 ESV)

Masoretic Text		Septuagint
Proverbs 15:1 (Tanakh/KJV)	Proverbs 15:1 (NET)	Proverbs 15:1 (NETS)	Proverbs 15:1 (English Elpenor)
A soft (רַ֖ךְ) answer turneth away wrath: but grievous words stir up anger.	A gentle (raḵ, רך) response turns away anger, but a harsh word stirs up wrath.	Anger destroys even the prudent; yet a submissive (ὑποπίπτουσα) answer turns away wrath, but a harsh word stirs up anger.	Anger slays even wise men; yet a submissive (ὑποπίπτουσα) answer turns away wrath: but a grievous word stirs up anger.

The Septuagint adds some context to this proverb: Anger slays even wise men.²² It reminds me of David and Abigail. Perhaps, more to the point, one might consider it when facing the anger of God. The Hebrew word in the Masoretic text translated soft (Tanakh, KJV) and gentle (NET) was רַ֖ךְ (raḵ). The rabbis who translated the Septuagint understood it as ὑποπίπτουσα, a participle of ὑποπίπτω: “to fall; to occur, materialize, arise; to fall defeated; to fall under (a category); to fall within (a classification); to belong to; to cringe; to happen to, befall; to come to the notice of.” Abigail seems to have done all of this in her response to David’s threat (1 Samuel 25:14-38).

Masoretic Text		Septuagint
Proverbs 26:4, 5 (Tanakh/KJV)	Proverbs 26:4, 5 (NET)	Proverbs 26:4, 5 (NETS)	Proverbs 26:4, 5 (English Elpenor)
Answer not a fool (כְּ֖סִיל) according to his folly (כְּאִוַּלְתּ֑וֹ), lest thou also be like unto him.	Do not answer a fool (kᵊsîl, כסיל) according to his folly (‘iûeleṯ, כאולתו), lest you yourself also be like him.	Do not answer a fool (ἄφρονι) in accordance with (πρὸς) his folly (ἀφροσύνην), lest you become like him.	Answer not a fool (ἄφρονι) according to (πρὸς) his folly (ἀφροσύνην), lest thou become like him.
Answer a fool (כְ֖סִיל) according to his folly, lest he be wise in his own conceit.	Answer a fool (kᵊsîl, כסיל) according to his folly, lest he be wise in his own opinion.	But answer a fool (ἄφρονι) according to (κατὰ) his folly, lest he appear to be wise to himself.	Yet answer a fool (ἄφρονι) according to (κατὰ) his folly, lest he seem wise in his own conceit.

The rabbis who translated the Septuagint used a different preposition in each verse: πρὸς, in accordance with (NETS), according to (English Elpenor); κατὰ, according to (NETS, English Elpenor). It was a subtilty all but lost in English translation. Still, the second clause can give us understanding: lest thou also be like unto him (Tanakh, KJV), lest you yourself also be like him (NET), lest you become like him (NETS, English Elpenor).

The words translated folly were כְּאִוַּלְתּ֑וֹ (‘iûeleṯ) in the Masoretic text and ἀφροσύνην (a form of ἀφροσύνη) in the Septuagint. Jesus listed ἀφροσύνη as one of the things that defile a person (Mark 7:20-23 ESV):

And [Jesus] said, “What comes out of a person is what defiles him. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness (ἀφροσύνη) [Table]. All these evil things come from within, and they defile a person.”

In other words, if I answer a fool according to his folly simply to defend myself from his foolish accusations, I’m likely to become like him, defiling myself verbalizing my own foolishness. Here is another proverb about a fool and his foolishness.

Masoretic Text		Septuagint
Proverbs 26:11 (Tanakh/KJV)	Proverbs 26:11 (NET)	Proverbs 26:11 (NETS)	Proverbs 26:11 (English Elpenor)
As a dog returneth to his vomit, so a fool (כְּ֜סִ֗יל) returneth to his folly (בְאִוַּלְתּֽוֹ).	Like a dog that returns to its vomit, so a fool (kᵊsîl, כסיל) repeats his folly (‘iûeleṯ, באולתו).	Like a dog, when he returns to his vomit, also becomes the more hated, so is a fool (ἄφρων), when by his own wickedness, he returns to his own sin (ἁμαρτίαν).	As when a dog goes to his own vomit, and becomes abominable, so is fool (ἄφρων) who returns in his wickedness to his own sin (ἁμαρτίαν).

If my intent were to show compassion to a fool trapped in his folly, his own sin, then I would answer him, but how?

Masoretic Text		Septuagint
Proverbs 26:3 (Tanakh/KJV)	Proverbs 26:3 (NET)	Proverbs 26:3 (NETS)	Proverbs 26:3 (English Elpenor)
A whip for the horse, a bridle for the ass, and a rod (וְ֜שֵׁ֗בֶט) for the fool’s (כְּסִילִֽים) back.	A whip for the horse and a bridle for the donkey, and a rod (šēḇeṭ, ושבט) for the backs of fools (kᵊsîl, כסילים)!	Like a whip for a horse and a goad for a donkey, so is the rod (ῥάβδος) for a lawless (παρανόμῳ) nation (ἔθνει).	As a whip for a horse, and a goad for an ass, so [is] a rod (ῥάβδος) for a simple (παρανόμῳ) nation (ἔθνει).

I was shocked the first time I heard Paul distinguish between a rod and love: What do you wish? Shall I come to you with a rod (ράβδῳ, a form of ῥάβδος), or with love (ἐν ἀγάπῃ) in a spirit of gentleness?²³ But Peter wrote about a different way to answer fools: For this is the will of God, that by doing good you should put to silence the ignorance of foolish (ἀφρόνων, another form of ἄφρων) people.²⁴

Whether beaten with a rod or silenced by followers of Jesus doing good, the Elpenor version of the Septuagint held out some hope for the foolish.

Proverbs 26:11a (Septuagint Elpenor)	Proverbs 26:11a (NETS)	Proverbs 26:11a (English Elpenor)
ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν, καί ἐστιν αἰσχύνη δόξα καὶ χάρις	There is a sense of shame that leads to sin, and there is a sense of shame that is glory and grace.	There is a shame that brings sin: and there is a shame [that is] glory and grace.

These words are absent from the Masoretic text and the BLB Septuagint.

3. Use context to determine who the “weak” are in Romans 15.

Without reading Romans 14 for its conceptual context, you are likely to determine that those called “weak” in Romans 15 are precisely the opposite of what Paul intended.

Observe the Historical, Cultural, and Literary Context p. 62

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and²⁵ let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand [Table]. (Romans 14:1-4 ESV)

Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. I know and am persuaded in the Lord Jesus that nothing is unclean in itself,²⁶ but it is unclean for anyone who thinks it unclean. For²⁷ if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. So do not let what you regard as good be spoken of as evil. For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. Whoever thus²⁸ serves Christ is acceptable to God and approved by men. So then let us pursue what makes for peace and for mutual upbuilding.

Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. It is good not to eat meat or drink wine or do anything that causes your brother to stumble.²⁹ The faith that you have, keep between yourself³⁰ and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin. (Romans 14:13-23 ESV)

Tables comparing Psalm 62:1; 62:2; Exodus 17:5; 17:6; Psalm 62:3; 62:4; 62:5; 62:6; 62:7; 62:8; 62:9; 62:10; 62:11; Proverbs 15:1; 26:4; 26:5; 26:11 and 26:3 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 62:1 (61:2); 62:2 (61:3); Exodus 17:5; 17:6; Psalm 62:3 (61:4); 62:4 (61:5); 62:5 (61:6); 62:6 (61:7); 62:7 (61:8); 62:8 (61:9); 62:9 (61:10); 62:10 (61:11); 62:11 (61:12); Proverbs 15:1; 26:4; 26:5; 26:11 and 26:3 in the Septuagint (BLB and Elpenor), and tables comparing Luke 24:18, 19; 24:21, 22; 1 Peter 1:8; 1:11; Romans 14:3; 14:14, 15; 14:18 and 14:21, 22 in the KJV and NET follow.

Psalm 62:1 (Tanakh)	Psalm 62:1 (KJV)	Psalm 62:1 (NET)
Truly my soul waiteth upon God: from him cometh my salvation.	Truly my soul waiteth upon God: from him cometh my salvation.	For God alone I patiently wait; he is the one who delivers me.

Psalm 62:1 (Septuagint BLB)	Psalm 61:2 (Septuagint Elpenor)
οὐχὶ τῷ θεῷ ὑποταγήσεται ἡ ψυχή μου παρ᾽ αὐτοῦ γὰρ τὸ σωτήριόν μου	ΟΥΧΙ τῷ Θεῷ ὑποταγήσεται ἡ ψυχή μου; παρ᾿ αὐτῷ γὰρ τὸ σωτήριόν μου
Psalm 61:2 (NETS)	Psalm 61:2 (English Elpenor)
Shall not my soul be subject to God? For from him is my deliverance.	Shall not my soul be subjected to God? for of him is my salvation.

Psalm 62:2 (Tanakh)	Psalm 62:2 (KJV)	Psalm 62:2 (NET)
He only is my rock and my salvation; he is my defence; I shall not be greatly moved.	He only is my rock and my salvation; he is my defence; I shall not be greatly moved.	He alone is my protector and deliverer. He is my refuge; I will not be upended.

Psalm 62:2 (Septuagint BLB)	Psalm 61:3 (Septuagint Elpenor)
καὶ γὰρ αὐτὸς θεός μου καὶ σωτήρ μου ἀντιλήμπτωρ μου οὐ μὴ σαλευθῶ ἐπὶ πλεῖον	καὶ γὰρ αὐτὸς Θεός μου καὶ σωτήρ μου, καὶ ἀντιλήπτωρ μου, οὐ μὴ σαλευθῶ ἐπὶ πλεῖον
Psalm 61:3 (NETS)	Psalm 61:3 (English Elpenor)
Indeed, he is my God and my Savior, my supporter; I shall be shaken no more.	For he is my God, and my saviour; my helper, I shall not be moved very much.

Exodus 17:5 (Tanakh)	Exodus 17:5 (KJV)	Exodus 17:5 (NET)
And HaShem said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.	And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.	The Lord said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.

Exodus 17:5 (Septuagint BLB)	Exodus 17:5 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν προπορεύου τοῦ λαοῦ τούτου λαβὲ δὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμόν λαβὲ ἐν τῇ χειρί σου καὶ πορεύσῃ	καὶ εἶπε Κύριος πρὸς Μωυσῆν· προπορεύου τοῦ λαοῦ τούτου, λαβὲ δὲ σεαυτῷ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ· καὶ τὴν ράβδον, ἐν ᾗ ἐπάταξας τὸν ποταμόν, λαβὲ ἐν τῇ χειρί σου καὶ πορεύσῃ
Exodus 17:5 (NETS)	Exodus 17:5 (English Elpenor)
And the Lord said to Moyses, “Go on ahead of this people, but take with you some of the elders of the people and the rod with which you struck the river take in your hand, and go.	And the Lord said to Moses, Go before this people, and take to thyself of the elders of the people; and the rod with which thou smotest the river, take in thine hand, and thou shalt go.

Exodus 17:6 (Tanakh)	Exodus 17:6 (KJV)	Exodus 17:6 (NET)
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.	Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.	I will be standing before you there on the rock (τῆς πέτρας) in Horeb, and you will strike the rock, and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel.

Exodus 17:6 (Septuagint BLB)	Exodus 17:6 (Septuagint Elpenor)
ὅδε ἐγὼ ἕστηκα πρὸ τοῦ σὲ ἐκεῖ ἐπὶ τῆς πέτρας ἐν Χωρηβ καὶ πατάξεις τὴν πέτραν καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ καὶ πίεται ὁ λαός μου ἐποίησεν δὲ Μωυσῆς οὕτως ἐναντίον τῶν υἱῶν Ισραηλ	ὅδε ἐγὼ ἕστηκα ἐκεῖ πρὸ τοῦ σε ἐπὶ τῆς πέτρας ἐν Χωρήβ· καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ, καὶ πίεται ὁ λαός. ἐποίησε δὲ Μωυσῆς οὕτως ἐναντίον τῶν υἱῶν ᾿Ισραήλ
Exodus 17:6 (NETS)	Exodus 17:6 (English Elpenor)
I here have taken my stand, before you came, on the rock at Choreb. And you shall strike the rock, and water will come out of it, and the people will drink.” And Moyses did so before the sons of Israel.	Behold, I stand there before thou [come], on the rock in Choreb, and thou shalt smite the rock, and water shall come out from it, and the people shall drink. And Moses did so before the sons of Israel.

Psalm 62:3 (Tanakh)	Psalm 62:3 (KJV)	Psalm 62:3 (NET)
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.	How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.	How long will you threaten a man like me? All of you are murderers, as dangerous as a leaning wall or an unstable fence.

Psalm 62:3 (Septuagint BLB)	Psalm 61:4 (Septuagint Elpenor)
ἕως πότε ἐπιτίθεσθε ἐπ᾽ ἄνθρωπον φονεύετε πάντες ὡς τοίχῳ κεκλιμένῳ καὶ φραγμῷ ὠσμένῳ	ἕως πότε ἐπιτίθεσθε ἐπ᾿ ἄνθρωπον; φονεύετε πάντες ὡς τοίχῳ κεκλιμένῳ καὶ φραγμῷ ὠσμένῳ
Psalm 61:4 (NETS)	Psalm 61:4 (English Elpenor)
How long do you assail against a person? You commit murder, all of you, as by means of a wall that leans and a fence that slants.	How long will ye assault a man? ye are all slaughtering as with a bowed wall and a broken hedge.

Psalm 62:4 (Tanakh)	Psalm 62:4 (KJV)	Psalm 62:4 (NET)
They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.	They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.	They spend all their time planning how to bring their victim down. They love to use deceit; they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)

Psalm 62:4 (Septuagint BLB)	Psalm 61:5 (Septuagint Elpenor)
πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι ἔδραμον ἐν ψεύδει τῷ στόματι αὐτῶν εὐλογοῦσαν καὶ τῇ καρδίᾳ αὐτῶν κατηρῶντο διάψαλμα	πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι, ἔδραμον ἐν δίψει, τῷ στόματι αὐτῶν εὐλόγουν καὶ τῇ καρδίᾳ αὐτῶν κατηρῶντο. (διάψαλμα).
Psalm 61:5 (NETS)	Psalm 61:5 (English Elpenor)
But they planned to impugn my honor. They ran with a lie; with their mouth they would bless and curse with their heart. Interlude on strings	They only took counsel to set at nought mine honour: I ran in thirst: with their mouth they blessed, but with their heart they cursed. Pause.

Psalm 62:5 (Tanakh)	Psalm 62:5 (KJV)	Psalm 62:5 (NET)
My soul, wait thou only upon God; for my expectation is from him.	My soul, wait thou only upon God; for my expectation is from him.	Patiently wait for God alone, my soul! For he is the one who gives me hope.

Psalm 62:5 (Septuagint BLB)	Psalm 61:6 (Septuagint Elpenor)
πλὴν τῷ θεῷ ὑποτάγηθι ἡ ψυχή μου ὅτι παρ᾽ αὐτοῦ ἡ ὑπομονή μου	πλὴν τῷ Θεῷ ὑποτάγηθι, ἡ ψυχή μου, ὅτι παρ᾿ αὐτῷ ἡ ὑπομονή μου
Psalm 61:6 (NETS)	Psalm 61:6 (English Elpenor)
But to God be subject, O my soul, because from him is my endurance.	Nevertheless do thou, my soul, be subjected to God; for of him [is] my patient hope.

Psalm 62:6 (Tanakh)	Psalm 62:6 (KJV)	Psalm 62:6 (NET)
He only is my rock and my salvation: he is my defence; I shall not be moved.	He only is my rock and my salvation: he is my defence; I shall not be moved.	He alone is my protector and deliverer. He is my refuge; I will not be shaken.

Psalm 62:6 (Septuagint BLB)	Psalm 61:7 (Septuagint Elpenor)
ὅτι αὐτὸς θεός μου καὶ σωτήρ μου ἀντιλήμπτωρ μου οὐ μὴ μεταναστεύσω	ὅτι αὐτὸς Θεός μου καὶ σωτήρ μου, ἀντιλήπτωρ μου, οὐ μὴ μεταναστεύσω
Psalm 61:7 (NETS)	Psalm 61:7 (English Elpenor)
Because he is my God and my Savior, my supporter, I shall never be a fugitive.	For he [is] my God and my Saviour; my helper, I shall not be moved.

Psalm 62:7 (Tanakh)	Psalm 62:7 (KJV)	Psalm 62:7 (NET)
In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.	In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.	God delivers me and exalts me; God is my strong protector and my shelter.

Psalm 62:7 (Septuagint BLB)	Psalm 61:8 (Septuagint Elpenor)
ἐπὶ τῷ θεῷ τὸ σωτήριόν μου καὶ ἡ δόξα μου ὁ θεὸς τῆς βοηθείας μου καὶ ἡ ἐλπίς μου ἐπὶ τῷ θεῷ	ἐπὶ τῷ Θεῷ τὸ σωτήριόν μου καὶ ἡ δόξα μου· ὁ Θεὸς τῆς βοηθείας μου, καὶ ἡ ἐλπίς μου ἐπὶ τῷ Θεῷ
Psalm 61:8 (NETS)	Psalm 61:8 (English Elpenor)
With God is my deliverance and my glory; O God of my help—and my hope is with God.	In God [is] my salvation and my glory: [he is] the God of my help, and my hope is in God.

Psalm 62:8 (Tanakh)	Psalm 62:8 (KJV)	Psalm 62:8 (NET)
Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.	Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.	Trust in him at all times, you people! Pour out your hearts before him. God is our shelter. (Selah)

Psalm 62:8 (Septuagint BLB)	Psalm 61:9 (Septuagint Elpenor)
ἐλπίσατε ἐπ᾽ αὐτόν πᾶσα συναγωγὴ λαοῦ ἐκχέετε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν ὁ θεὸς βοηθὸς ἡμῶν διάψαλμα	ἐλπίσατε ἐπ᾿ αὐτὸν πᾶσα συναγωγὴ λαοῦ· ἐκχέετε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν, ὅτι ὁ Θεὸς βοηθὸς ἡμῶν (διάψαλμα)
Psalm 61:9 (NETS)	Psalm 61:9 (English Elpenor)
Hope in him, all you congregation of people; pour out your hearts before him; God is our helper. Interlude on Strings	Hope in him, all ye congregation of the people; pour out your hearts before him, for God is our helper. Pause.

Psalm 62:9 (Tanakh)	Psalm 62:9 (KJV)	Psalm 62:9 (NET)
Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.	Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.	Men are nothing but a mere breath; human beings are unreliable. When they are weighed in the scales, all of them together are lighter than air.

Psalm 62:9 (Septuagint BLB)	Psalm 61:10 (Septuagint Elpenor)
πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό	πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων, ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό
Psalm 61:10 (NETS)	Psalm 61:10 (English Elpenor)
But the sons of men are vain; false are the sons of men, to do wrong with balances; they together are from vanity.	But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike [formed] out of vanity.

Psalm 62:10 (Tanakh)	Psalm 62:10 (KJV)	Psalm 62:10 (NET)
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.	Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.	Do not trust in what you can gain by oppression. Do not put false confidence in what you can gain by robbery. If wealth increases, do not become attached to it.

Psalm 62:10 (Septuagint BLB)	Psalm 61:11 (Septuagint Elpenor)
μὴ ἐλπίζετε ἐπὶ ἀδικίαν καὶ ἐπὶ ἅρπαγμα μὴ ἐπιποθεῖτε πλοῦτος ἐὰν ῥέῃ μὴ προστίθεσθε καρδίαν	μὴ ἐλπίζετε ἐπ᾿ ἀδικίαν καὶ ἐπὶ ἁρπάγματα μὴ ἐπιποθεῖτε· πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν
Psalm 61:11 (NETS)	Psalm 61:11 (English Elpenor)
Put no hope in wrong, and do not long for what is robbed; wealth, if it flows, do not add heart.	Trust not in unrighteousness, and lust not after robberies: if wealth should flow in, set not your heart upon it.

Psalm 62:11 (Tanakh)	Psalm 62:11 (KJV)	Psalm 62:11 (NET)
God hath spoken once; twice have I heard this; that power belongeth unto God.	God hath spoken once; twice have I heard this; that power belongeth unto God.	God has declared one principle; two principles I have heard: God is strong,

Psalm 62:11, 12a (Septuagint BLB)	Psalm 61:12 (Septuagint Elpenor)
ἅπαξ ἐλάλησεν ὁ θεός δύο ταῦτα ἤκουσα (12) ὅτι τὸ κράτος τοῦ θεοῦ	ἅπαξ ἐλάλησεν ὁ Θεός, δύο ταῦτα ἤκουσα, ὅτι τὸ κράτος τοῦ Θεοῦ,
Psalm 61:12, 13a (NETS)	Psalm 61:12 (English Elpenor)
Once God spoke; these two things I heard: (13) that might is God’s,	God has spoken once, [and] I have heard these two things, that power is of God;

Proverbs 15:1 (Tanakh)	Proverbs 15:1 (KJV)	Proverbs 15:1 (NET)
A soft answer turneth away wrath: but grievous words stir up anger.	A soft answer turneth away wrath: but grievous words stir up anger.	A gentle response turns away anger, but a harsh word stirs up wrath.

Proverbs 15:1 (Septuagint BLB)	Proverbs 15:1 (Septuagint Elpenor)
ὀργὴ ἀπόλλυσιν καὶ φρονίμους ἀπόκρισις δὲ ὑποπίπτουσα ἀποστρέφει θυμόν λόγος δὲ λυπηρὸς ἐγείρει ὀργάς	ΟΡΓΗ ἀπόλλυσι καὶ φρονίμους, ἀπόκρισις δὲ ὑποπίπτουσα ἀποστρέφει θυμόν, λόγος δὲ λυπηρὸς ἐγείρει ὀργάς
Proverbs 15:1 (NETS)	Proverbs 15:1 (English Elpenor)
Anger destroys even the prudent; yet a submissive answer turns away wrath, but a harsh word stirs up anger.	Anger slays even wise men; yet a submissive answer turns away wrath: but a grievous word stirs up anger.

Proverbs 26:4 (Tanakh)	Proverbs 26:4 (KJV)	Proverbs 26:4 (NET)
Answer not a fool according to his folly, lest thou also be like unto him.	Answer not a fool according to his folly, lest thou also be like unto him.	Do not answer a fool according to his folly, lest you yourself also be like him.

Proverbs 26:4 (Septuagint BLB)	Proverbs 26:4 (Septuagint Elpenor)
μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἐκείνου ἀφροσύνην ἵνα μὴ ὅμοιος γένῃ αὐτῷ	μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἐκείνου ἀφροσύνην, ἵνα μὴ ὅμοιος γένῃ αὐτῷ
Proverbs 26:4 (NETS)	Proverbs 26:4 (English Elpenor)
Do not answer a fool in accordance with his folly, lest you become like him.	Answer not a fool according to his folly, lest thou become like him.

Proverbs 26:5 (Tanakh)	Proverbs 26:5 (KJV)	Proverbs 26:5 (NET)
Answer a fool according to his folly, lest he be wise in his own conceit.	Answer a fool according to his folly, lest he be wise in his own conceit.	Answer a fool according to his folly, lest he be wise in his own opinion.

Proverbs 26:5 (Septuagint BLB)	Proverbs 26:5 (Septuagint Elpenor)
ἀλλὰ ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ ἵνα μὴ φαίνηται σοφὸς παρ᾽ ἑαυτῷ	ἀλλὰ ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ, ἵνα μὴ φαίνηται σοφός παρ᾿ ἑαυτῷ
Proverbs 26:5 (NETS)	Proverbs 26:5 (English Elpenor)
But answer a fool according to his folly, lest he appear to be wise to himself.	Yet answer a fool according to his folly, lest he seem wise in his own conceit.

Proverbs 26:11 (Tanakh)	Proverbs 26:11 (KJV)	Proverbs 26:11 (NET)
As a dog returneth to his vomit, so a fool returneth to his folly.	As a dog returneth to his vomit, so a fool returneth to his folly.	Like a dog that returns to its vomit, so a fool repeats his folly.

Proverbs 26:11 (Septuagint BLB)	Proverbs 26:11 (Septuagint Elpenor)
ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον καὶ μισητὸς γένηται οὕτως ἄφρων τῇ ἑαυτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν	ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον καὶ μισητὸς γένηται, οὕτως ἄφρων τῇ ἑαυτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν
Proverbs 26:11 (NETS)	Proverbs 26:11 (English Elpenor)
Like a dog, when he returns to his vomit, also becomes the more hated, so is a fool, when by his own wickedness, he returns to his own sin.	As when a dog goes to his own vomit, and becomes abominable, so is fool who returns in his wickedness to his own sin.

Proverbs 26:3 (Tanakh)	Proverbs 26:3 (KJV)	Proverbs 26:3 (NET)
A whip for the horse, a bridle for the ass, and a rod for the fool’s back.	A whip for the horse, a bridle for the ass, and a rod for the fool’s back.	A whip for the horse and a bridle for the donkey, and a rod for the backs of fools!

Proverbs 26:3 (Septuagint BLB)	Proverbs 26:3 (Septuagint Elpenor)
ὥσπερ μάστιξ ἵππῳ καὶ κέντρον ὄνῳ οὕτως ῥάβδος ἔθνει παρανόμῳ	ὥσπερ μάστιξ ἵππῳ καὶ κέντρον ὄνῳ, οὕτως ῥάβδος ἔθνει παρανόμῳ
Proverbs 26:3 (NETS)	Proverbs 26:3 (English Elpenor)
Like a whip for a horse and a goad for a donkey, so is the rod for a lawless nation.	As a whip for a horse, and a goad for an ass, so [is] a rod for a simple nation.

Luke 24:18, 19 (NET)	Luke 24:18, 19 (KJV)
Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?”	And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

Luke 24:18 (NET Parallel Greek)	Luke 24:18 (Stephanus Textus Receptus)	Luke 24:18 (Byzantine Majority Text)
ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεοπᾶς εἶπεν πρὸς αὐτόν· σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις	αποκριθεις δε ο εις ω ονομα κλεοπας ειπεν προς αυτον συ μονος παροικεις εν ιερουσαλημ και ουκ εγνως τα γενομενα εν αυτη εν ταις ημεραις ταυταις	αποκριθεις δε ο εις ω ονομα κλεοπας ειπεν προς αυτον συ μονος παροικεις ιερουσαλημ και ουκ εγνως τα γενομενα εν αυτη εν ταις ημεραις ταυταις

He said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man who, with his powerful deeds and words, proved to be a prophet before God and all the people;

And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

Luke 24:19 (NET Parallel Greek)	Luke 24:19 (Stephanus Textus Receptus)	Luke 24:19 (Byzantine Majority Text)
καὶ εἶπεν αὐτοῖς· ποῖα; οἱ δὲ εἶπαν αὐτῷ· τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ	και ειπεν αυτοις ποια οι δε ειπον αυτω τα περι ιησου του ναζωραιου ος εγενετο ανηρ προφητης δυνατος εν εργω και λογω εναντιον του θεου και παντος του λαου	και ειπεν αυτοις ποια οι δε ειπον αυτω τα περι ιησου του ναζωραιου ος εγενετο ανηρ προφητης δυνατος εν εργω και λογω εναντιον του θεου και παντος του λαου

Luke 24:21, 22 (NET)	Luke 24:21, 22 (KJV)
But we had hoped that he was the one who was going to redeem Israel. Not only this, but it is now the third day since these things happened.	But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

Luke 24:21 (NET Parallel Greek)	Luke 24:21 (Stephanus Textus Receptus)	Luke 24:21 (Byzantine Majority Text)
ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφ᾿ οὗ ταῦτα ἐγένετο	ημεις δε ηλπιζομεν οτι αυτος εστιν ο μελλων λυτρουσθαι τον ισραηλ αλλα γε συν πασιν τουτοις τριτην ταυτην ημεραν αγει σημερον αφ ου ταυτα εγενετο	ημεις δε ηλπιζομεν οτι αυτος εστιν ο μελλων λυτρουσθαι τον ισραηλ αλλα γε συν πασιν τουτοις τριτην ταυτην ημεραν αγει σημερον αφ ου ταυτα εγενετο

Furthermore, some women of our group amazed us. They were at the tomb early this morning,

Yea, and certain women also of our company made us astonished, which were early at the sepulchre;

Luke 24:22 (NET Parallel Greek)	Luke 24:22 (Stephanus Textus Receptus)	Luke 24:22 (Byzantine Majority Text)
ἀλλὰ καὶ γυναῖκες τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον	αλλα και γυναικες τινες εξ ημων εξεστησαν ημας γενομεναι ορθριαι επι το μνημειον	αλλα και γυναικες τινες εξ ημων εξεστησαν ημας γενομεναι ορθριαι επι το μνημειον

1 Peter 1:8 (NET)	1 Peter 1:8 (KJV)
You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy,	Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

1 Peter 1:8 (NET Parallel Greek)	1 Peter 1:8 (Stephanus Textus Receptus)	1 Peter 1:8 (Byzantine Majority Text)
ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ |ἀγαλλιᾶσθε| χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ	ον ουκ ειδοτες αγαπατε εις ον αρτι μη ορωντες πιστευοντες δε αγαλλιασθε χαρα ανεκλαλητω και δεδοξασμενη	ον ουκ ειδοτες αγαπατε εις ον αρτι μη ορωντες πιστευοντες δε αγαλλιασθε χαρα ανεκλαλητω και δεδοξασμενη

1 Peter 1:11 (NET)	1 Peter 1:11 (KJV)
They probed into what person or time the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ and his subsequent glory.	Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

1 Peter 1:11 (NET Parallel Greek)	1 Peter 1:11 (Stephanus Textus Receptus)	1 Peter 1:11 (Byzantine Majority Text)
ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας	ερευνωντες εις τινα η ποιον καιρον εδηλου το εν αυτοις πνευμα χριστου προμαρτυρομενον τα εις χριστον παθηματα και τας μετα ταυτα δοξας	ερευνωντες εις τινα η ποιον καιρον εδηλου το εν αυτοις πνευμα χριστου προμαρτυρομενον τα εις χριστον παθηματα και τας μετα ταυτα δοξας

Romans 14:3 (NET)	Romans 14:3 (KJV)
The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.	Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

Romans 14:3 (NET Parallel Greek)	Romans 14:3 (Stephanus Textus Receptus)	Romans 14:3 (Byzantine Majority Text)
ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο	ο εσθιων τον μη εσθιοντα μη εξουθενειτω και ο μη εσθιων τον εσθιοντα μη κρινετω ο θεος γαρ αυτον προσελαβετο	ο εσθιων τον μη εσθιοντα μη εξουθενειτω και ο μη εσθιων τον εσθιοντα μη κρινετω ο θεος γαρ αυτον προσελαβετο

Romans 14:14, 15 (NET)	Romans 14:14, 15 (KJV)
I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.	I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

Romans 14:14 (NET Parallel Greek)	Romans 14:14 (Stephanus Textus Receptus)	Romans 14:14 (Byzantine Majority Text)
οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι᾿ ἑαυτοῦ, εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν	οιδα και πεπεισμαι εν κυριω ιησου οτι ουδεν κοινον δι εαυτου ει μη τω λογιζομενω τι κοινον ειναι εκεινω κοινον	οιδα και πεπεισμαι εν κυριω ιησου οτι ουδεν κοινον δι αυτου ει μη τω λογιζομενω τι κοινον ειναι εκεινω κοινον

For if your brother or sister is distressed because of what you eat, you are no longer walking in love. Do not destroy by your food someone for whom Christ died.

But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

Romans 14:15 (NET Parallel Greek)	Romans 14:15 (Stephanus Textus Receptus)	Romans 14:15 (Byzantine Majority Text)
εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς· μὴ τῷ βρώματι σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν	ει δε δια βρωμα ο αδελφος σου λυπειται ουκετι κατα αγαπην περιπατεις μη τω βρωματι σου εκεινον απολλυε υπερ ου χριστος απεθανεν	ει δε δια βρωμα ο αδελφος σου λυπειται ουκετι κατα αγαπην περιπατεις μη τω βρωματι σου εκεινον απολλυε υπερ ου χριστος απεθανεν

Romans 14:18 (NET)	Romans 14:18 (KJV)
For the one who serves Christ in this way is pleasing to God and approved by people.	For he that in these things serveth Christ is acceptable to God, and approved of men.

Romans 14:18 (NET Parallel Greek)	Romans 14:18 (Stephanus Textus Receptus)	Romans 14:18 (Byzantine Majority Text)
ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ εὐάρεστος τῷ θεῷ καὶ δόκιμος τοῖς ἀνθρώποις	ο γαρ εν τουτοις δουλευων τω χριστω ευαρεστος τω θεω και δοκιμος τοις ανθρωποις	ο γαρ εν τουτοις δουλευων τω χριστω ευαρεστος τω θεω και δοκιμος τοις ανθρωποις

Romans 14:21, 22 (NET)	Romans 14:21, 22 (KJV)
It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.	It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

Romans 14:21 (NET Parallel Greek)	Romans 14:21 (Stephanus Textus Receptus)	Romans 14:21 (Byzantine Majority Text)
καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει	καλον το μη φαγειν κρεα μηδε πιειν οινον μηδε εν ω ο αδελφος σου προσκοπτει η σκανδαλιζεται η ασθενει	καλον το μη φαγειν κρεα μηδε πιειν οινον μηδε εν ω ο αδελφος σου προσκοπτει η σκανδαλιζεται η ασθενει

The faith you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

Romans 14:22 (NET Parallel Greek)	Romans 14:22 (Stephanus Textus Receptus)	Romans 14:22 (Byzantine Majority Text)
σὺ πίστιν ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ. μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει	συ πιστιν εχεις κατα σαυτον εχε ενωπιον του θεου μακαριος ο μη κρινων εαυτον εν ω δοκιμαζει	συ πιστιν εχεις κατα σεαυτον εχε ενωπιον του θεου μακαριος ο μη κρινων εαυτον εν ω δοκιμαζει