Exploration, Part 1

Posted on November 2, 2024 by admin

Love is punishment. That’s the lesson I learned quite well from my elders. As I grew I began to recognize that they were consoling one another and exhorting one another not to compromise with the world around them, a psychological world that was preaching a different gospel. It’s difficult to believe that I never heard 1 Corinthians 13 as a child, but I don’t recall it. I know Paul’s distinction shocked me as an adult (1 Corinthians 4:21 ESV [Table]).

What do you wish? Shall I come to you with a rod, or with love (ἐν ἀγάπῃ) in a spirit of gentleness?

Though I realized that he probably used the phrase ἐν ράβδῳ, with a rod, hyperbolically for stern or even harsh words, I wouldn’t have distinguished those from love, because love is punishment (though I probably thought that love was a feeling that provoked one to punish the objects of one’s love).

In the introduction to these exploratory essays I simply declared “Don’t compromise with the world” a vague and open-ended application, difficult both to obey or to defend against the virtually unlimited latitude those who police such things could assume. Here, I’ll offer an example:

In my grandmother’s day, no decent Christian woman would wear lipstick. In my mother’s day, young stay-at-home housewives and mothers put on lipstick, sitting in the pew in church. In my day, young stay-at-home housewives and mothers were trained by professional make-up artists at church women’s groups how to apply their “warpaint” more effectively, because they competed deliberately and directly with their husbands’ female coworkers and secretaries.

I have no idea what goes on now. I no longer attend an upwardly mobile middle class American church. And I don’t write this to criticize three generations of women I have loved. All of us need more grace than the faith that God will punish us for our sins eventually, and more timely and pertinent direction than “Don’t compromise with the world.”

Paul wrote, what seems at first blush to be, about circumcision, a very specific compromise with the religious world of old covenant Judaism. I want to begin first with the laws of circumcision to highlight this jarring discontinuity between old and new covenants.

Masoretic Text		Septuagint
Genesis 17:9-14 (Tanakh)	Genesis 17:9-14 (NET)	Genesis 17:9-14 (NETS)	Genesis 17:9-14 (Elpenor English)
And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.	Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.	And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations.	And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.
This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.	This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.	And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised,	And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.
And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.	You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.	And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you.	And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.	Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.	And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring.	And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.
He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.	They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.	The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant.	He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”	And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Circumcision was a prerequisite for eating the Passover.

Masoretic Text		Septuagint
Exodus 12:43-49 (Tanakh)	Exodus 12:43-49 (NET)	Exodus 12:43-49 (NETS)	Exodus 12:43-49 (Elpenor English)
And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof;	The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.	Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it.	And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.
but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.	But everyone’s servant who is bought for money, after you have circumcised him, may eat it.	And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it.	And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.
A sojourner and a hired servant shall not eat thereof.	A foreigner and a hired worker must not eat it.	A resident alien or hired person shall not eat of it.	A sojourner or hireling shall not eat of it.
In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.	It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.	In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it.	In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.
All the congregation of Israel shall keep it.	The whole community of Israel must observe it.	The entire congregation of the sons of Israel shall do this.	All the congregation of the children of Israel shall keep it.
And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.	“When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.	But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it.	And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’	The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”	There shall be one law for the local inhabitant and for the guest among you who has drawn near.	There shall be one law to the native, and to the proselyte coming among you.

Even a woman’s purification ritual after childbirth was synchronized to accommodate her son’s circumcision.

Masoretic Text		Septuagint
Leviticus 12:1-4 (Tanakh)	Leviticus 12:1-4 (NET)	Leviticus 12:1-4 (NETS)	Leviticus 12:1-4 (Elpenor English)
And HaShem spoke unto Moses, saying:	The Lord spoke to Moses:	And the Lord spoke to Moyses, saying:	And the Lord spoke to Moses, saying,
Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.	“Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.	Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean.	Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.
And in the eighth day the flesh of his foreskin shall be circumcised [Table].	On the eighth day the flesh of his foreskin must be circumcised.	And on the eighth day she shall circumcise the flesh of his foreskin [Table].	And on the eighth day she shall circumcise the flesh of his foreskin.
And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.	Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.	And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed.	And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

With that as background, I’ll turn to the new covenant, one of the things our beloved brother Paul also wrote to you according to the wisdom given him¹…that are hard to understand² (Galatians 5:1-5 ESV).

For freedom Christ³ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

The Greek word translated freedom in the phrase For freedom was ἐλευθερίᾳ, a form of ἐλευθερία in the dative case. A translator’s note (1) in the NET reads:

Translating the dative [Τῇ ἐλευθερίᾳ] as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

So, brothers, we are not children of the slave but of the free woman.⁴ The slave (παιδίσκης, a form of παιδίσκη) and the free woman (τῆς ἐλευθέρας, a form of ἐλεύθερος) were Hagar and Sarah, understood allegorically as the old covenant and the new respectively (Galatians 4:21-26 ESV).

Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children [Table]. But the Jerusalem above is free (ἐλευθέρα, another form of ἐλεύθερος), and she is our⁵ mother.

Jesus had referred to this same allegory, except that from his lips it sounds less like an allegory and more like the truth; truth which explains why He called Hagar back (Genesis 16) to endure Sarai’s harsh treatment, only to be sent away with her son Ishmael at the appropriate time (Genesis 21), in order that the story Moses recorded in the Torah could be read by Paul in the Spirit, understood allegorically (ἀλληγορούμενα, a participle of ἀλληγορέω) and explained to the Galatians to accomplish the Lord’s intended purpose (John 8:31b-36 ESV):

“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]
Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω), you will be free (ἐλεύθεροι, another form of ἐλεύθερος) indeed.”

It’s probably a good idea to pause and reflect on what has been gained here regarding the freedom of which Paul wrote: He likened it to being born of a free woman, Sarah rather than Hagar. He interpreted these women allegorically as two covenants. Hagar represented the law, the old covenant and the present Jerusalem, which is in slavery with her children. Sarah represented the Jerusalem above (ἄνω), which is free: What is born of the flesh is flesh, Jesus said to Nicodemus, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above (ἄνωθεν).’⁶

Jesus offered more detail concerning the slavery of the present Jerusalem and her children: everyone who practices (ποιῶν, a form of ποιέω) sin is a slave to sin. The [free of sin] son remains forever. So if the [free of sin] Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω) [of sin], you will be free (ἐλεύθεροι, another form of ἐλεύθερος) [of sin] indeed. And Paul wrote: For freedom Christ has set us free.⁷

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (ἐλευθερία).⁸

Christ has set us free, Paul continued in his letter to the Galatians according to the ESV translation. The word order in the critical text (NET parallel Greek and NA²⁸) is: Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν; literally, “For freedom us Christ has set free.” The placement of ἡμᾶς adds an emphasis with a flavor nearer to “For our freedom Christ has set free.” But Paul and the Holy Spirit didn’t choose ἡμῶν in the genitive case. It’s not wrong to associate the accusative pronoun ἡμᾶς with the verb ἠλευθέρωσεν, as it is found in the received text (Stephanus Textus Receptus and Byzantine Majority Text), following χριστος and preceding ἠλευθέρωσεν; literally, “Christ us has set free.”

The Greek verb translated has set…free was ἠλευθέρωσεν, another form of ἐλευθερόω. Paul described that freedom to which Christ in his Spirit has set us free elsewhere (Romans 8:2 ESV [Table]):

For the law of the Spirit of life has set you free (ἠλευθέρωσεν, another form of ἐλευθερόω) in Christ Jesus from the law of sin and death.

Paul continued in his letter to the Galatians: stand firm therefore. The ESV translators understood the verb στήκετε as a 2^nd person plural imperative form of στήκω. It is a grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon. It even makes some sense, if one assumes that Paul’s purpose was to supply those who were not standing firm with a Scriptural application to obey.

My argument is that Paul’s entire discourse in Galatians 5 calls that very assumption into question. There is another grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon: as a 2^nd person plural form of στήκω in the indicative mood. In other words, Paul stated a fact about those whom Christ has set free—“you stand firm”—further illustrating the nature of that freedom of which he wrote.

Paul continued: and do not submit again to a yoke of slavery. The Greek verb ἐνέχεσθε is an imperative form of ἐνέχω according to the Koine Greek Lexicon. But the ESV translation do…submit sounds a bit too much like the active voice. Again, this makes some sense if one assumes that Paul’s purpose was to supply those who were submitting to a yoke of slavery with a Scriptural application to obey: do not submit again to a yoke of slavery. But ἐνέχεσθε is in the middle/passive voice: “subject yourselves to, load yourselves down with, hold yourselves in” or “entangle yourselves” or “involve yourselves in.”

I’ve begun to pay more attention to Greek word order as a way to grasp an author’s tone: καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε, “and not (or, cannot) again to a yoke of slavery entangle yourselves.” The phrase καὶ πάλιν means “again and again.” So, if I consider καὶ μὴ πάλιν as the phrase καὶ πάλιν split by the negative particle μὴ, I get, “you cannot again and again to a yoke of slavery entangle yourselves.” Why? Those whom Christ has set free for freedom stand firm and do not obey a yoke of slavery.

Paul chose the Greek word translated slavery—δουλείας, a form of δουλεία—elsewhere (Romans 8:15 ESV):

For you did not receive the spirit of slavery (δουλείας, a form of δουλεία) to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!”

And (Romans 8:20, 21 ESV):

For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope [Table] that the creation itself will be set free (ελευθερωθησεται, another form of ἐλευθερόω) from its bondage (δουλείας, a form of δουλεία) to corruption and obtain the freedom (ἐλευθερίαν, another form of ἐλευθερία) of the glory of the children of God.

Look: I, Paul, say to you, he continued, that if you accept circumcision, Christ will be of no advantage to you.⁹ The Greek words translated if you accept circumcision were ἐὰν περιτέμνησθε, a middle/passive form of the verb περιτέμνω. The translation you accept circumcision demonstrates how the ESV translators handled a middle/passive verb without any particular agenda. The Greek word translated advantage was ὠφελήσει, a form of ὠφελέω in the future tense.

Paul used another form of ὠφελέω elsewhere in a similar context (Romans 2:25 ESV).

For circumcision indeed is of value (ὠφελεῖ, another form of ὠφελέω in the present tense) if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

In all my years in locker rooms growing up, I only saw one uncircumcised male. And I didn’t grow up in a Jewish neighborhood. My mother explained that circumcision was performed today for cleanliness. In other words, a young mother can keep her infant son’s penis clean without fondling it overmuch, peeling back his tiny foreskin. My circumcision has become uncircumcision. And I’m glad. It would be terrible if Christ were of no advantage to me forever.

I testify again to every man who accepts circumcision, Paul continued, that he is obligated to keep the whole law.¹⁰ Here the Greek word translated who accepts circumcision was περιτεμνομένῳ, a middle/passive participle of the verb περιτέμνω. Paul and the Holy Spirit are giving us a good primer on middle/passive verbs in Koine Greek.

Then Paul’s discourse turned a corner as it were. His main concern was not circumcision as an act in itself. The apostle was actually concerned with the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:4 ESV [Table]).

You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

I shared this essay with a brother who objected to You are severed as a translation of κατηργήθητε, a passive form of καταργέω in the aorist tense. The Koine Greek Lexicon online lists three options for the passive voice: “to be released from, to be severed from, to be removed from.” But since he brought it up, I hear You are severed as present or perfect tense, yet I’m hard-pressed to come up with a better option that would be strictly aorist. And my brother softened some as he saw ἀπὸ (from) explicitly in the text.

We know that our old self was crucified with him, Paul wrote elsewhere, in order that the body of sin might be brought to nothing (καταργηθῇ, another passive form of καταργέω, “might be released, might be severed, might be removed”), so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin.¹¹ Do we then overthrow (καταργοῦμεν, another form of καταργέω in the active voice) the law by this faith? By no means! On the contrary, we uphold the law.¹²

For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void (κατήργηται, another middle/passive form of καταργέω).¹³ For a married woman is bound by law to her husband while he lives, but if her husband dies she is released (κατήργηται, another middle/passive form of καταργέω) from the law of marriage.¹⁴ But now we are released (κατηργήθημεν, another passive form of καταργέω) from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.¹⁵

Who are they who are severed (“released, removed”) from Christ¹⁶ and all that union with Christ entails? The circumcised? No, you who would be justified by the law: οἵτινες ἐν νόμῳ δικαιοῦσθε. The phrase would be justified is the ESV translation of δικαιοῦσθε, a middle/passive form of the verb δικαιόω. I’m tempted to strengthen the middle voice and forego the passive voice altogether here because of my own experience: “would justify yourselves.” But I must admit that would be justified is a clever word choice for δικαιοῦσθε, honoring the passive voice even as it highlights the self-righteousness of the action. So, our education in middle/passive verbs continues.

For by works of the law no human being will be justified (δικαιωθήσεται, another passive form of δικαιόω) in his sight, Paul wrote elsewhere, since through the law comes knowledge of sin.¹⁷ We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified (δικαιοῦται, another middle/passive form of δικαιόω) by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified (δικαιωθῶμεν, another passive form of δικαιόω) by faith in Christ and not by works of the law, because by works of the law no one will be justified (δικαιωθήσεται, another passive form of δικαιόω) [Table].¹⁸

In the clause you who would be justified by the law, Paul surely referred to the law delivered by God to Moses on Mount Sinai. But in Greek ἐν νόμῳ, translated by the law in the ESV, points clearly to more than the law. In Paul’s letters ἐν νόμῳ describes an alternative path to ἐν Χριστῷ; ἐν νόμῳ indicates a different way of doing righteousness from the righteousness of God ἐν Χριστῷ, that is, in Christ. [Y]ou have fallen away from grace, he wrote to any who would be justified by the law¹⁹ (Galatians 5:5 ESV).

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

The assumption that Paul’s intent was to write Scriptural applications, principles—let’s be clear—rules for obedience like some new covenant Moses, informs not only expository preaching but Bible translation as well.

Galatians 5:1
Old Covenant (ESV)	New Covenant
For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.	For freedom us Christ has set free; you stand firm, therefore you cannot again and again to a yoke of slavery entangle yourselves.

In the first example on the left, there is the grace of God in Jesus Christ—For freedom Christ has set us free—and two rules to obey—stand firm therefore, and do not submit again to a yoke of slavery. In the second example on the right, there is the grace of God in Jesus Christ—“For freedom us Christ has set free”—and two Gospel truths to believe, two better promises—“you stand firm” [e.g., in Christ (ἐν Χριστῷ)], “therefore you cannot again and again to a yoke of slavery entangle yourselves.” The NIV translation sounds closer to this in its translation of ἐνέχεσθε: It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.²⁰ The verbatim translation on the right above, recast in better English, might read: “For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.”

Each of us must choose, I suppose, what translation sounds more like (Galatians 1:1-5 ESV):

Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers who are with me,
To the churches of Galatia:
Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father [Table], to whom be the glory forever and ever. Amen.

Here is a question intended to help one choose wisely:

Does my obedience demonstrate my goodness for my glory, or does my obedience demonstrate God’s goodness to me, working in and through me for his glory?

Here are two bonus hints from Paul, the apostle to the Gentiles (Romans 7:18 ESV; Galatians 2:19-21 NET).

For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out [Table].
For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law (διὰ νόμου), then Christ died for nothing!

And finally here is one extra special bonus hint from Jesus the Christ (Mark 10:17, 18 ESV).

And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone.

I’ll pick this up in another essay.

Tables comparing Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 5:1 and 4:26 in the KJV and NET follow.

Genesis 17:9 (Tanakh)	Genesis 17:9 (KJV)	Genesis 17:9 (NET)
And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.	And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.	Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.

Genesis 17:9 (BLB Septuagint)	Genesis 17:9 (Elpenor Septuagint)
καὶ εἶπεν ὁ θεὸς πρὸς Αβρααμ σὺ δὲ τὴν διαθήκην μου διατηρήσεις σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν	καὶ εἶπεν ὁ Θεὸς πρὸς ῾Αβραάμ· σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν
Genesis 17:9 (NETS)	Genesis 17:9 (Elpenor English)
And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations.	And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.

Genesis 17:10 (Tanakh)	Genesis 17:10 (KJV)	Genesis 17:10 (NET)
This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.	This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.	This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.

Genesis 17:10 (BLB Septuagint)	Genesis 17:10 (Elpenor Septuagint)
καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν	καὶ αὕτη ἡ διαθήκη, ἣν διατηρήσεις, ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν· περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν
Genesis 17:10 (NETS)	Genesis 17:10 (Elpenor English)
And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised,	And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.

Genesis 17:11 (Tanakh)	Genesis 17:11 (KJV)	Genesis 17:11 (NET)
And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.	And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.	You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.

Genesis 17:11 (BLB Septuagint)	Genesis 17:11 (Elpenor Septuagint)
καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν καὶ ἔσται ἐν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν	καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν
Genesis 17:11 (NETS)	Genesis 17:11 (Elpenor English)
And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you.	And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.

Genesis 17:12 (Tanakh)	Genesis 17:12 (KJV)	Genesis 17:12 (NET)
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.	And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.	Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Genesis 17:12 (BLB Septuagint)	Genesis 17:12 (Elpenor Septuagint)
καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος ἀπὸ παντὸς υἱοῦ ἀλλοτρίου ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου	καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν, ὁ οἰκογενὴς καὶ ὁ ἀργυρώνητος, ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου
Genesis 17:12 (NETS)	Genesis 17:12 (Elpenor English)
And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring.	And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.

Genesis 17:13 (Tanakh)	Genesis 17:13 (KJV)	Genesis 17:13 (NET)
He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.	He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.	They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.

Genesis 17:13 (BLB Septuagint)	Genesis 17:13 (Elpenor Septuagint)
περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον	περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος, καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον
Genesis 17:13 (NETS)	Genesis 17:13 (Elpenor English)
The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant.	He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.

Genesis 17:14 (Tanakh)	Genesis 17:14 (KJV)	Genesis 17:14 (NET)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’	And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.	Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

Genesis 17:14 (BLB Septuagint)	Genesis 17:14 (Elpenor Septuagint)
καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν	καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε
Genesis 17:14 (NETS)	Genesis 17:14 (Elpenor English)
And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”	And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Exodus 12:43 (Tanakh)	Exodus 12:43 (KJV)	Exodus 12:43 (NET)
And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof;	And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:	The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.

Exodus 12:43 (BLB Septuagint)	Exodus 12:43 (Elpenor Septuagint)
εἶπεν δὲ κύριος πρὸς Μωυσῆν καὶ Ααρων λέγων οὗτος ὁ νόμος τοῦ πασχα πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾽ αὐτοῦ	Εἶπε δὲ Κύριος πρὸς Μωυσῆν καὶ ᾿Ααρών· οὗτος ὁ νόμος τοῦ πάσχα· πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾿ αὐτοῦ
Exodus 12:43 (NETS)	Exodus 12:43 (Elpenor English)
Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it.	And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.

Exodus 12:44 (Tanakh)	Exodus 12:44 (KJV)	Exodus 12:44 (NET)
but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.	But every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.	But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

Exodus 12:44 (BLB Septuagint)	Exodus 12:44 (Elpenor Septuagint)
καὶ πᾶν οἰκέτην τινὸς ἢ ἀργυρώνητον περιτεμεῖς αὐτόν καὶ τότε φάγεται ἀπ᾽ αὐτοῦ	καὶ πάντα οἰκέτην ἢ ἀργυρώνητον περιτεμεῖς αὐτόν, καὶ τότε φάγεται ἀπ᾿ αὐτοῦ
Exodus 12:44 (NETS)	Exodus 12:44 (Elpenor English)
And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it.	And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.

Exodus 12:45 (Tanakh)	Exodus 12:45 (KJV)	Exodus 12:45 (NET)
A sojourner and a hired servant shall not eat thereof.	A foreigner and an hired servant shall not eat thereof.	A foreigner and a hired worker must not eat it.

Exodus 12:45 (BLB Septuagint)	Exodus 12:45 (Elpenor Septuagint)
πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾽ αὐτοῦ	πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾿ αὐτοῦ
Exodus 12:45 (NETS)	Exodus 12:45 (Elpenor English)
A resident alien or hired person shall not eat of it.	A sojourner or hireling shall not eat of it.

Exodus 12:46 (Tanakh)	Exodus 12:46 (KJV)	Exodus 12:46 (NET)
In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.	In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.	It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Exodus 12:46 (BLB Septuagint)	Exodus 12:46 (Elpenor Septuagint)
ἐν οἰκίᾳ μιᾷ βρωθήσεται καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾽ αὐτοῦ	ἐν οἰκίᾳ μιᾷ βρωθήσεται, καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω· καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾿ αὐτοῦ
Exodus 12:46 (NETS)	Exodus 12:46 (Elpenor English)
In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it.	In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.

Exodus 12:47 (Tanakh)	Exodus 12:47 (KJV)	Exodus 12:47 (NET)
All the congregation of Israel shall keep it.	All the congregation of Israel shall keep it.	The whole community of Israel must observe it.

Exodus 12:47 (BLB Septuagint)	Exodus 12:47 (Elpenor Septuagint)
πᾶσα συναγωγὴ υἱῶν Ισραηλ ποιήσει αὐτό	πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ ποιήσει αὐτό
Exodus 12:47 (NETS)	Exodus 12:47 (Elpenor English)
The entire congregation of the sons of Israel shall do this.	All the congregation of the children of Israel shall keep it.

Exodus 12:48 (Tanakh)	Exodus 12:48 (KJV)	Exodus 12:48 (NET)
And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.	And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.	“When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.

Exodus 12:48 (BLB Septuagint)	Exodus 12:48 (Elpenor Septuagint)
ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πασχα κυρίῳ περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾽ αὐτοῦ	ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πάσχα Κυρίῳ, περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν, καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς· πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾿ αὐτοῦ
Exodus 12:48 (NETS)	Exodus 12:48 (Elpenor English)
But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it.	And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.

Exodus 12:49 (Tanakh)	Exodus 12:49 (KJV)	Exodus 12:49 (NET)
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’	One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.	The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”

Exodus 12:49 (BLB Septuagint)	Exodus 12:49 (Elpenor Septuagint)
νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν	νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν
Exodus 12:49 (NETS)	Exodus 12:49 (Elpenor English)
There shall be one law for the local inhabitant and for the guest among you who has drawn near.	There shall be one law to the native, and to the proselyte coming among you.

Leviticus 12:1 (Tanakh)	Leviticus 12:1 (KJV)	Leviticus 12:1 (NET)
And HaShem spoke unto Moses, saying:	And the LORD spake unto Moses, saying,	The Lord spoke to Moses:

Leviticus 12:1 (BLB Septuagint)	Leviticus 12:1 (Elpenor Septuagint)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	ΚΑΙ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων
Leviticus 12:1 (NETS)	Leviticus 12:1 (Elpenor Engish)
And the Lord spoke to Moyses, saying:	And the Lord spoke to Moses, saying,

Leviticus 12:2 (Tanakh)	Leviticus 12:2 (KJV)	Leviticus 12:2 (NET)
Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.	Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.	“Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.

Leviticus 12:2 (BLB Septuagint)	Leviticus 12:2 (Elpenor Septuagint)
λάλησον τοῖς υἱοῖς Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς γυνή ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς ἀκάθαρτος ἔσται	λάλησον τοῖς υἱοῖς ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· γυνή, ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας, κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς, ἀκάθαρτος ἔσται
Leviticus 12:2 (NETS)	Leviticus 12:2 (Elpenor Engish)
Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean.	Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.

Leviticus 12:4 (Tanakh)	Leviticus 12:4 (KJV)	Leviticus 12:4 (NET)
And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.	And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.	Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.

Leviticus 12:4 (BLB Septuagint)	Leviticus 12:4 (Elpenor Septuagint)
καὶ τριάκοντα ἡμέρας καὶ τρεῖς καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς	καὶ τριάκοντα καὶ τρεῖς ἡμέρας καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς, παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται, ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς
Leviticus 12:4 (NETS)	Leviticus 12:4 (Elpenor Engish)
And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed.	And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

Galatians 5:1 (NET)	Galatians 5:1 (KJV)
For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery.	Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Galatians 5:1 (NET Parallel Greek)	Galatians 5:1 (Stephanus Textus Receptus)	Galatians 5:1 (Byzantine Majority Text)
Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε	τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε	τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε

Galatians 4:26 (NET)	Galatians 4:26 (KJV)
But the Jerusalem above is free, and she is our mother.	But Jerusalem which is above is free, which is the mother of us all.

Galatians 4:26 (NET Parallel Greek)	Galatians 4:26 (Stephanus Textus Receptus)	Galatians 4:26 (Byzantine Majority Text)
ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν	η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων	η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων

Exploration, Part 2

¹ 2 Peter 3:15b (ESV)

² 2 Peter 3:16b (ESV) Table

³ The Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun η (KJV: wherewith) preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁴ Galatians 4:31 (ESV)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had μητηρ παντων ημων (KJV: mother of us all) here, where the NET parallel Greek text and NA²⁸ had μήτηρ ἡμῶν.

⁶ John 3:6, 7 (NET)

⁷ Galatians 5:1 (ESV)

⁸ 2 Corinthians 3:17 (ESV) Table

⁹ Galatians 5:2 (ESV)

¹⁰ Galatians 5:3 (ESV)

¹¹ Romans 6:6 (ESV)

¹² Romans 3:31 (ESV) Table

¹³ Romans 4:14 (ESV)

¹⁴ Romans 7:2 (ESV)

¹⁵ Romans 7:6 (ESV)

¹⁶ I’m thinking that You are severed from Christ, you who would be justified by the law (Galatians 5:4a ESV) is a fairly self-conscious bookend to And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people (Genesis 17:14a Tanakh).

¹⁷ Romans 3:20 (ESV)

¹⁸ Galatians 2:15, 16 (ESV)

¹⁹ Galatians 5:4b (ESV) Table

²⁰ Galatians 5:1 (NIV)

Christ-Centered Preaching, Chapter 2

Posted on June 26, 2024 by admin

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

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

Questions for Review and Discussion

How many things is a sermon about? Why?

Unity

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

Key Concepts: How many things is a sermon about? One! p. 24

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

The Reasons for Unity: Speakers Need Focus p. 24

Frankly, “drowning in [the] intricacies” of God’s Word and wandering “the labyrinth of limitless linguistic and explanatory possibilities” with Him sounds like the good life to me.

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

All good communication requires a theme. If a preacher does not provide a unifying concept for a message, listeners will.

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

Continue steadfastly in prayer, being watchful in it with thanksgiving. At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—that I may make it clear, which is how I ought (δεῖ) to speak.

Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought (δεῖ) to answer each person. (Colossians 4:2-6 ESV)

The Reasons for Unity: Listeners Need Focus p. 25

As we have already discovered, in expository preaching the meaning of a passage provides the message of a sermon. This means that the unifying concept of a sermon should come from the text itself. Haddon Robinson suggests that preachers determine the “big idea” of a message by first asking, “What is the author [of the passage] talking about?” and then “What is he saying about what he is talking about?”²

The Nature of Unity p. 25

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

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

The Nature of Unity p. 26

I. Read and digest the passage to determine

A. The main idea the writer communicates through the text’s nature, details, and features (i.e., discern what central concept the aspects of the text support or develop),⁴ or

B. an idea that is supported by sufficient material in the text and can be developed into the main subject of a message.

II. Melt down this idea into one concise statement.

The Process of Unity pp. 25, 26

What is the Fallen Condition Focus (FCF) of a sermon?

Purpose: Key Concept: The Fallen Condition Focus reveals a text’s and a sermon’s purpose.

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

Purpose: Considering the Fallen Condition Focus p. 28

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

Purpose: Considering the Fallen Condition Focus p. 29

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

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

Now if the ministry of death (ἡ διακονία τοῦ θανάτου), carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end [Table], will not the ministry of the Spirit (ἡ διακονία τοῦ πνεύματος) have even more glory? For if there was glory in the ministry of condemnation (|τῇ| διακονίᾳ τῆς κατακρίσεως), the ministry of righteousness (ἡ διακονία τῆς δικαιοσύνης) must far exceed it in glory. Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it [Table]. For if what was being brought to an end came with glory, much more will what is permanent have glory.

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

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

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him,¹⁵ “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?”

Jesus answered them, “Truly, truly, I say to you, everyone who practices (ὁ ποιῶν) sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed. (John 8:31-36 ESV)

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

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

Purpose: Considering the Fallen Condition Focus p. 29

But as for you, continue in what you have learned and have firmly believed, knowing from whom¹⁶ you learned it and how from childhood you have been acquainted with the sacred (ἱερὰ, a form of ἱερός) writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness [Table], that the man of God may be complete (ἄρτιος), equipped for every good work.

I charge you¹⁷ in the presence of God and¹⁸ of Christ Jesus, who is to judge the living and the dead, and¹⁹ by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions (τὰς ἰδίας ἐπιθυμίας),²⁰ and will turn away from listening to the truth (τῆς ἀληθείας) and wander off into myths (τοὺς μύθους). As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry. (2 Timothy 3:14-4:5 ESV)

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

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 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. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness.

Now these things took place as examples for us, that we might not desire evil as they did. Do not be idolaters as some of them were; as²¹ it is written, “The people sat down to eat and drink²² and rose up to play.” We must not indulge in sexual immorality (πορνεύωμεν, a form of πορνεύω) as some of them did (ἐπόρνευσαν, another form of πορνεύω), and twenty-three²³ thousand fell in²⁴ a single day. We must not put Christ to the test, as some of them did and were destroyed by serpents [Table], nor grumble, as²⁵ some of them did and were destroyed by the Destroyer. Now²⁶ these things happened²⁷ to them as an example,²⁸ but they were written down for our instruction, on whom the end of the ages has come.²⁹ Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it [Table].

Therefore, my beloved, flee from idolatry.³⁰ (1 Corinthians 10:1-14 ESV)

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

An FCF not only provides the human context needed for a passage’s explanation but also indicates that biblical solutions must be divine and not merely human…

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

Purpose: Considering the Fallen Condition Focus p. 30

Ultimately, what is a sermon about?

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

Purpose: Considering the Fallen Condition Focus p. 31

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

Since the FCF can vary greatly from text to text and from sermon to sermon preached on the same text, a preacher needs to make sure the purpose of a sermon remains evident in the passage.

Purpose: Determining the Fallen Condition Focus p. 33

What are three steps for determining an FCF of a sermon?

An FCF will remain faithful to a text and identify powerful purposes in a sermon if a preacher uses these successive questions to develop the FCF:

What does the text say?

What spiritual concern(s) did the text address (in its context)?

What spiritual concerns do listeners share in common with those to (or about) whom the text was written?

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

Purpose: Determining the Fallen Condition Focus p. 33

What are indications that a message is a “pre-sermon”?

Application

Key Concept: Without the “So what?” we preach to a “Who cares?”

The Bible’s instruction and pattern indicate the importance of application in preaching…Paul told Titus, “You…must teach what is appropriate to sound doctrine” (Titus 2:1)…

But as for you, teach what accords (πρέπει, a form of πρέπω) with sound doctrine. (Titus 2:1 ESV)

In the next sentence, the apostle begins to unfold what preachers should teach that is “appropriate to sound doctrine”:

Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in obedience.

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

Similarly, encourage the young men to be self-controlled.

Titus 2:2-6

Older men (Πρεσβύτας, a form of πρεσβύτης) are to be sober-minded, dignified, self-controlled (σώφρονας, a form of σώφρων), sound in faith, in love, and in steadfastness. Older women (Πρεσβύτιδας, a form of πρεσβῦτις) likewise are to be reverent (ἱεροπρεπεῖς, a form of ἱεροπρεπής) in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train (ἵνα σωφρονίζωσιν, a form of σωφρονίζω)³¹ the young women to love their husbands and children, to be self-controlled (σώφρονας, a form of σώφρων), pure, working at home,³² kind, and submissive to their own husbands, that the word of God may not be reviled. Likewise, urge the younger men to be self-controlled (σωφρονεῖν, a form of σωφρονέω). (Titus 2:2-6 ESV)

Application: The Need for Application pp. 34, 35

…by identifying the “burden” of the sermon early in the message, the thrust of the message is relieving that burden. By contrast, if mere doctrinal discussion predominates early phases of the message—delaying a list of applications until the later stages—the message seems to end with a burden. This week we just seem to have another list of things to do or worry about.

Purpose: Determining the Fallen Condition Focus pp. 32, 33

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

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

Purpose: Determining the Fallen Condition Focus p. 33

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

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

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

textual information (pre-sermon material)  addressing a textually rooted FCF + relevant textual application = sermon

Application: The Consequence of Nonapplication pp. 36, 37

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

Application: The Consequence of Nonapplication p. 38

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

Exercises

What are possible unifying themes for each of the following groups of main points?

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

The Goal of Unity p. 28

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

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

List five specific sins that might be the FCF of a sermon. List five specific “non-sins” that might be the FCF of a sermon.

“You shall not murder [Table].

“You shall not commit adultery [Table].

“You shall not steal [Table].

“You shall not bear false witness against your neighbor [Table].

“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s” [Table]. (Exodus 20:13-17 ESV)

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

…you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ [Table]. (1 Peter 1:6b, 7 ESV)

For his sake I have suffered the loss of all things…[Table] (Philippians 3:8b ESV)

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

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

1 Corinthians 10:7b (NET Parallel Greek)	Exodus 32:6b (Septuagint BLB) Table	Exodus 32:6b (Septuagint Elpenor)
ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν καὶ ἀνέστησαν παίζειν	ἐκάθισεν ὁ λαὸς φαγεῗν καὶ πιεῗν καὶ ἀνέστησαν παίζειν	ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν
1 Corinthians 10:7b (NET)	Exodus 32:6b (NETS)	Exodus 32:6b (English Elpenor)
The people sat down to eat and drink and rose up to play.	the people sat down to eat and drink, and they arose to play.	the people sat down to eat and drink, and rose up to play.

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

2 Corinthians 3:13-17 (NET)	2 Corinthians 3:13-17 (KJV)
and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective.	And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:

2 Corinthians 3:13 (NET Parallel Greek)	2 Corinthians 3:13 (Stephanus Textus Receptus)	2 Corinthians 3:13 (Byzantine Majority Text)
καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου	και ου καθαπερ μωσης ετιθει καλυμμα επι το προσωπον εαυτου προς το μη ατενισαι τους υιους ισραηλ εις το τελος του καταργουμενου	και ου καθαπερ μωυσης ετιθει καλυμμα επι το προσωπον εαυτου προς το μη ατενισαι τους υιους ισραηλ εις το τελος του καταργουμενου

But their minds were closed. For to this very day, the same veil remains when they hear the old covenant read. It has not been removed because only in Christ is it taken away.

But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.

2 Corinthians 3:14 (NET Parallel Greek)	2 Corinthians 3:14 (Stephanus Textus Receptus)	2 Corinthians 3:14 (Byzantine Majority Text)
ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον ὅτι ἐν Χριστῷ καταργεῖται	αλλ επωρωθη τα νοηματα αυτων αχρι γαρ της σημερον το αυτο καλυμμα επι τη αναγνωσει της παλαιας διαθηκης μενει μη ανακαλυπτομενον ο τι εν χριστω καταργειται	αλλ επωρωθη τα νοηματα αυτων αχρι γαρ της σημερον το αυτο καλυμμα επι τη αναγνωσει της παλαιας διαθηκης μενει μη ανακαλυπτομενον ο τι εν χριστω καταργειται

But until this very day whenever Moses is read, a veil lies over their minds,

But even unto this day, when Moses is read, the vail is upon their heart.

2 Corinthians 3:15 (NET Parallel Greek)	2 Corinthians 3:15 (Stephanus Textus Receptus)	2 Corinthians 3:15 (Byzantine Majority Text)
ἀλλ᾿ ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται	αλλ εως σημερον ηνικα αναγινωσκεται μωσης καλυμμα επι την καρδιαν αυτων κειται	αλλ εως σημερον ηνικα αναγινωσκεται μωυσης καλυμμα επι την καρδιαν αυτων κειται

but when one turns to the Lord, the veil is removed.

Nevertheless when it shall turn to the Lord, the vail shall be taken away.

2 Corinthians 3:16 (NET Parallel Greek)	2 Corinthians 3:16 (Stephanus Textus Receptus)	2 Corinthians 3:16 (Byzantine Majority Text)
ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς κύριον, περιαιρεῖται τὸ κάλυμμα	ηνικα δ αν επιστρεψη προς κυριον περιαιρειται το καλυμμα	ηνικα δ αν επιστρεψη προς κυριον περιαιρειται το καλυμμα

Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom.

Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

2 Corinthians 3:17 (NET Parallel Greek)	2 Corinthians 3:17 (Stephanus Textus Receptus)	2 Corinthians 3:17 (Byzantine Majority Text)
ὁ δὲ κύριος τὸ πνεῦμα ἐστιν· οὗ δὲ τὸ πνεῦμα κυρίου, ἐλευθερία	ο δε κυριος το πνευμα εστιν ου δε το πνευμα κυριου εκει ελευθερια	ο δε κυριος το πνευμα εστιν ου δε το πνευμα κυριου εκει ελευθερια

Galatians 4:23-25 (NET)	Galatians 4:23-25 (KJV)
But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise.	But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

Galatians 4:23 (NET Parallel Greek)	Galatians 4:23 (Stephanus Textus Receptus)	Galatians 4:23 (Byzantine Majority Text)
ἀλλ᾿ ὁ \|μὲν\| ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας δι᾿ ἐπαγγελίας	αλλ ο μεν εκ της παιδισκης κατα σαρκα γεγεννηται ο δε εκ της ελευθερας δια της επαγγελιας	αλλ ο μεν εκ της παιδισκης κατα σαρκα γεγεννηται ο δε εκ της ελευθερας δια της επαγγελιας

These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

Galatians 4:24 (NET Parallel Greek)	Galatians 4:24 (Stephanus Textus Receptus)	Galatians 4:24 (Byzantine Majority Text)
ἅτινα ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινᾶ εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἁγάρ	ατινα εστιν αλληγορουμενα αυται γαρ εισιν αι δυο διαθηκαι μια μεν απο ορους σινα εις δουλειαν γεννωσα ητις εστιν αγαρ	ατινα εστιν αλληγορουμενα αυται γαρ εισιν δυο διαθηκαι μια μεν απο ορους σινα εις δουλειαν γεννωσα ητις εστιν αγαρ

Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.

For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

Galatians 4:25 (NET Parallel Greek)	Galatians 4:25 (Stephanus Textus Receptus)	Galatians 4:25 (Byzantine Majority Text)
τὸ δὲ Ἁγὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ· συστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς	το γαρ αγαρ σινα ορος εστιν εν τη αραβια συστοιχει δε τη νυν ιερουσαλημ δουλευει δε μετα των τεκνων αυτης	το γαρ αγαρ σινα ορος εστιν εν τη αραβια συστοιχει δε τη νυν ιερουσαλημ δουλευει δε μετα των τεκνων αυτης

John 8:33 (NET)	John 8:33 (KJV)
“We are descendants of Abraham,” they replied, “and have never been anyone’s slaves! How can you say, ‘You will become free’?”	They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

John 8:33 (NET Parallel Greek)	John 8:33 (Stephanus Textus Receptus)	John 8:33 (Byzantine Majority Text)
ἀπεκρίθησαν πρὸς αὐτόν· σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι ἐλεύθεροι γενήσεσθε	απεκριθησαν αυτω σπερμα αβρααμ εσμεν και ουδενι δεδουλευκαμεν πωποτε πως συ λεγεις οτι ελευθεροι γενησεσθε	απεκριθησαν αυτω σπερμα αβρααμ εσμεν και ουδενι δεδουλευκαμεν πωποτε πως συ λεγεις οτι ελευθεροι γενησεσθε

2 Timothy 3:14 (NET)	2 Timothy 3:14 (KJV)
You, however, must continue in the things you have learned and are confident about. You know who taught you	But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

2 Timothy 3:14 (NET Parallel Greek)	2 Timothy 3:14 (Stephanus Textus Receptus)	2 Timothy 3:14 (Byzantine Majority Text)
Σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες	συ δε μενε εν οις εμαθες και επιστωθης ειδως παρα τινος εμαθες	συ δε μενε εν οις εμαθες και επιστωθης ειδως παρα τινος εμαθες

2 Timothy 4:1 (NET)	2 Timothy 4:1 (KJV)
I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom:	I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

2 Timothy 4:1 (NET Parallel Greek)	2 Timothy 4:1 (Stephanus Textus Receptus)	2 Timothy 4:1 (Byzantine Majority Text)
Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ	διαμαρτυρομαι ουν εγω ενωπιον του θεου και του κυριου ιησου χριστου του μελλοντος κρινειν ζωντας και νεκρους κατα την επιφανειαν αυτου και την βασιλειαν αυτου	διαμαρτυρομαι ουν εγω ενωπιον του θεου και του κυριου ιησου χριστου του μελλοντος κρινειν ζωντας και νεκρους κατα την επιφανειαν αυτου και την βασιλειαν αυτου

2 Timothy 4:3 (NET)	2 Timothy 4:3 (KJV)
For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves because they have an insatiable curiosity to hear new things.	For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

2 Timothy 4:3 (NET Parallel Greek)	2 Timothy 4:3 (Stephanus Textus Receptus)	2 Timothy 4:3 (Byzantine Majority Text)
Ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοὴν	εσται γαρ καιρος οτε της υγιαινουσης διδασκαλιας ουκ ανεξονται αλλα κατα τας επιθυμιας τας ιδιας εαυτοις επισωρευσουσιν διδασκαλους κνηθομενοι την ακοην	εσται γαρ καιρος οτε της υγιαινουσης διδασκαλιας ουκ ανεξονται αλλα κατα τας επιθυμιας τας ιδιας εαυτοις επισωρευσουσιν διδασκαλους κνηθομενοι την ακοην

1 Corinthians 10:7, 8 (NET)	1 Corinthians 10:7, 8 (KJV)
So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.”	Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

1 Corinthians 10:7 (NET Parallel Greek)	1 Corinthians 10:7 (Stephanus Textus Receptus)	1 Corinthians 10:7 (Byzantine Majority Text)
μηδὲ εἰδωλολάτραι γίνεσθε καθώς τινες αὐτῶν, ὥσπερ γέγραπται· ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν καὶ ἀνέστησαν παίζειν	μηδε ειδωλολατραι γινεσθε καθως τινες αυτων ως γεγραπται εκαθισεν ο λαος φαγειν και πιειν και ανεστησαν παιζειν	μηδε ειδωλολατραι γινεσθε καθως τινες αυτων ωσπερ γεγραπται εκαθισεν ο λαος φαγειν και πιειν και ανεστησαν παιζειν

And let us not be immoral, as some of them were, and 23,000 died in a single day.

Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

1 Corinthians 10:8 (NET Parallel Greek)	1 Corinthians 10:8 (Stephanus Textus Receptus)	1 Corinthians 10:8 (Byzantine Majority Text)
μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες	μηδε πορνευωμεν καθως τινες αυτων επορνευσαν και επεσον εν μια ημερα εικοσιτρεις χιλιαδες	μηδε πορνευωμεν καθως τινες αυτων επορνευσαν και επεσον εν μια ημερα εικοσιτρεις χιλιαδες

1 Corinthians 10:10, 11 (NET)	1 Corinthians 10:10, 11 (KJV)
And do not complain, as some of them did, and were killed by the destroying angel.	Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

1 Corinthians 10:10 (NET Parallel Greek)	1 Corinthians 10:10 (Stephanus Textus Receptus)	1 Corinthians 10:10 (Byzantine Majority Text)
μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ	μηδε γογγυζετε καθως και τινες αυτων εγογγυσαν και απωλοντο υπο του ολοθρευτου	μηδε γογγυζετε καθως και τινες αυτων εγογγυσαν και απωλοντο υπο του ολοθρευτου

These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

1 Corinthians 10:11 (NET Parallel Greek)	1 Corinthians 10:11 (Stephanus Textus Receptus)	1 Corinthians 10:11 (Byzantine Majority Text)
ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν	ταυτα δε παντα τυποι συνεβαινον εκεινοις εγραφη δε προς νουθεσιαν ημων εις ους τα τελη των αιωνων κατηντησεν	ταυτα δε παντα τυποι συνεβαινον εκεινοις εγραφη δε προς νουθεσιαν ημων εις ους τα τελη των αιωνων κατηντησεν

1 Corinthians 10:14 (NET)	1 Corinthians 10:14 (KJV)
So then, my dear friends, flee from idolatry.	Wherefore, my dearly beloved, flee from idolatry.

1 Corinthians 10:14 (NET Parallel Greek)	1 Corinthians 10:14 (Stephanus Textus Receptus)	1 Corinthians 10:14 (Byzantine Majority Text)
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας	διοπερ αγαπητοι μου φευγετε απο της ειδωλολατρειας	διοπερ αγαπητοι μου φευγετε απο της ειδωλολατρειας

Titus 2:5 (NET)	Titus 2:5 (KJV)
to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited.	To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Titus 2:5 (NET Parallel Greek)	Titus 2:5 (Stephanus Textus Receptus)	Titus 2:5 (Byzantine Majority Text)
σώφρονας ἁγνὰς οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται	σωφρονας αγνας οικουρους αγαθας υποτασσομενας τοις ιδιοις ανδρασιν ινα μη ο λογος του θεου βλασφημηται	σωφρονας αγνας οικουρους αγαθας υποτασσομενας τοις ιδιοις ανδρασιν ινα μη ο λογος του θεου βλασφημηται

2 Corinthians 11:24 (NET)	2 Corinthians 11:24 (KJV)
Five times I received from the Jews forty lashes less one.	Of the Jews five times received I forty stripes save one.

2 Corinthians 11:24 (NET Parallel Greek)	2 Corinthians 11:24 (Stephanus Textus Receptus)	2 Corinthians 11:24 (Byzantine Majority Text)
Υπὸ Ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον	υπο ιουδαιων πεντακις τεσσαρακοντα παρα μιαν ελαβον	υπο ιουδαιων πεντακις τεσσαρακοντα παρα μιαν ελαβον

2 Corinthians 11:27, 28 (NET)	2 Corinthians 11:27, 28 (KJV)
in hard work and toil, through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing.	In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

2 Corinthians 11:27 (NET Parallel Greek)	2 Corinthians 11:27 (Stephanus Textus Receptus)	2 Corinthians 11:27 (Byzantine Majority Text)
κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι	εν κοπω και μοχθω εν αγρυπνιαις πολλακις εν λιμω και διψει εν νηστειαις πολλακις εν ψυχει και γυμνοτητι	εν κοπω και μοχθω εν αγρυπνιαις πολλακις εν λιμω και διψει εν νηστειαις πολλακις εν ψυχει και γυμνοτητι

Apart from other things, there is the daily pressure on me of my anxious concern for all the churches.

Beside those things that are without, that which cometh upon me daily, the care of all the churches.

2 Corinthians 11:28 (NET Parallel Greek)	2 Corinthians 11:28 (Stephanus Textus Receptus)	2 Corinthians 11:28 (Byzantine Majority Text)
χωρὶς τῶν παρεκτὸς ἡ ἐπίστασις μοι ἡ καθ᾿ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν	χωρις των παρεκτος η επισυστασις μου η καθ ημεραν η μεριμνα πασων των εκκλησιων	χωρις των παρεκτος η επισυστασις μου η καθ ημεραν η μεριμνα πασων των εκκλησιων

Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 1

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 5

Back to Matthew 8:23-34

Back to Exploration, Part 1

¹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

² The NET parallel Greek text and NA²⁸ had αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτου.

³ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

⁴ The NET parallel Greek text and NA²⁸ had σήμερον ἡμέρας here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply σημερον.

⁵ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο τι (KJV: which).

⁶ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

⁷ The NET parallel Greek text and NA²⁸ had ἀναγινώσκηται, a form of ἀναγινώσκω in the subjunctive mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναγινωσκεται in the indicative mood.

⁸ The NET parallel Greek text and NA²⁸ had δὲ ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δ αν (KJV: Nevertheless…it).

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had εκει here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had δι᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δια (KJV: by).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding promise. The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus had the article αι (KJV: the) preceding two. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹³ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

¹⁴ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: and).

¹⁵ The NET parallel Greek text and NA²⁸ had πρὸς αὐτόν here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply αυτω.

¹⁶ The NET parallel Greek text and NA²⁸ had the plural pronoun τίνων here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular τινος.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ουν εγω (KJV: I…therefore) here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα (KJV: by).

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had τας επιθυμιας τας ιδιας (KJV: their own lusts) here, where the NET parallel Greek text and NA²⁸ had τὰς ἰδίας ἐπιθυμίας.

²¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὥσπερ here, where the Stephanus Textus Receptus had ως.

²² The NET parallel Greek text and NA²⁸ had πεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιειν. These seem to be alternate spellings of the same part of speech.

²³ The NET parallel Greek text and NA²⁸ had εἴκοσι τρεῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εικοσιτρεις.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

²⁵ The NET parallel Greek text and NA²⁸ had καθάπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθως και (KJV: as…also).

²⁶ The Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all) here. The NET parallel Greek text and NA²⁸ did not.

²⁷ The NET parallel Greek text and NA²⁸ had the singular verb συνέβαινεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural συνεβαινον.

²⁸ The NET parallel Greek text and NA²⁸ had τυπικῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had τυποι (KJV: for ensamples).

²⁹ The NET parallel Greek text and NA²⁸ had κατήντηκεν, a form of καταντάω in the perfect tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηντησεν (KJV: are come) in the aorist tense.

³⁰ The NET parallel Greek text and NA²⁸ had εἰδωλολατρίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλολατρειας. These appear to be alternate spellings of the same part of speech.

³¹ The Greek word σωφρονίζωσιν, a form of σωφρονίζω is in the subjunctive mood in a purpose or result clause: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

³² The NET parallel Greek text and NA²⁸ had οἰκουργοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had οικουρους (KJV: keepers at home). These appear to be alternate spellings of the same part of speech.

³³ The NET parallel Greek text and NA²⁸ had τεσσεράκοντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεσσαρακοντα.

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

³⁵ The NET parallel Greek text and NA²⁸ had μοι in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου in the genitive case.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: John 8:31-36

Exploration, Part 1

Christ-Centered Preaching, Chapter 2