What follows are my notes from a course I’m taking through my church. I’m spending enough time on it that it may take all summer. I want to post here because there are Scripture tables I don’t yet have anywhere else. Unless otherwise indicated all quotations are from the book:
Christ-Centered Preaching: Redeeming the Expository Sermon, 3rd Edition by Bryan Chapell
Questions for Review and Discussion
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Why are expository preachers committed to making the meaning of the passage the message of the sermon?
Thus, it is not merely prosaic to insist that a faithful preacher should serve the text.3 Since the Word is the mediate presence of Christ, service is due. Paul rightly instructs the young pastor Timothy to be a workman “who correctly handles the word of truth” (2 Tim. 2:15) because the Word of God is “living and active” (Heb. 4:12).
Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. (2 Timothy 2:15 ESV)
Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart [Table]. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. (Hebrews 4:11-13 ESV)Scriptural truth is not a passive object for examination and presentation. The Word examines us. “It judges the thoughts and attitudes of the heart” (Heb. 4:12). Christ remains active in his Word, performing divine tasks that one presenting the word has no right or ability personally to assume. Preaching is a redemptive act in which Christ himself ministers to his people, by his Spirit opening and transforming their hearts with the truth that same Spirit inspired in the pages of Scripture.4
The Power of the Word Manifested in Christ, p. 6
The fact that the power for spiritual change resides in God’s Word advocates the cause of expository preaching. Expository preaching presents and applies the truths of a biblical passage…5
Biblical exposition binds the preacher and the people to the only source of true spiritual change. Because hearts are transformed when people are confronted with the Word of God, expository preachers are committed to saying what God says.6 The expository preacher opens the Bible before God’s people and dares to say, “I will explain to you what this passage means.” The words are not meant to convey one’s own authority but rather humbly to confess that the preacher has no better word than God’s Word. Thus the preacher’s mission and calling is to explain to God’s people what the Bible means.
The most dependable way to explain what the Bible means is to select a biblical text prayerfully, divide it according to its significant thoughts and features, and then explain the nature and implications of each. Explaining the text according to the intent of the author also requires that we not skip portions of the passage or neglect features of its context that must be understood in order for the principles the passage is teaching to be grasped.
The Power of the Word Applied in Preaching: Expository Preaching Presents the Power of the Word, p. 8
“Principles definition” in Bing
principles (plural noun)
1. a fundamental truth or proposition that serves as the foundation for a system of belief or behavior or for a chain of reasoning:
“the basic principles of Christianity”
(principles)
a rule or belief governing one’s personal behavior:
“struggling to be true to their own principles” · “she resigned over a matter of principle”
morally correct behavior and attitudes:
“a man of principle”Scripture obligates preachers to make sure others understand what God says…
Only preachers committed to proclaiming what God says have the Bible’s imprimatur on their preaching. Thus expository preaching endeavors to discover and convey the precise meaning of the Word. Scripture determines what expositors preach because they unfold what it says. The meaning of the passage is the message of the sermon. The text governs the preacher.
The Power of the Word Applied in Preaching: Expository Preaching Presents the Authority of the Word, p. 10
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Who are what alone has the power to change hearts eternally?
Honest evaluation inevitably causes us to conclude that we do not have sufficient eloquence, wisdom, or character to be capable of turning others from spiritual death to eternal life.
The Nobility of Preaching, p. 4
Ultimately, preaching accomplishes its spiritual purposes not because of the skills or the wisdom of a preacher but because of the power of the Scripture proclaimed (1 Cor. 2:4-5).
And I1 was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom,2 but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God. (1 Corinthians 2:3-5 ESV)
Preachers minister with greatest zeal, confidence, and freedom when they realize that God has taken from their backs the monkey of spiritual manipulation. God is not relying on the sufficiency of our craft or character to accomplish his purposes (2 Cor. 3:5).
Not that we are sufficient (ἱκανοί, a form of ἱκανός) in ourselves to claim anything as coming from us, but our sufficiency (ἱκανότης) is from God, who has made us sufficient (ἱκάνωσεν, a form of ἱκανόω) 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]. (2 Corinthians 3:5, 6 ESV)
God certainly can use eloquence and desires lives befitting the sanctity of our subject matter, but his Spirit uses the Word itself to fulfill his saving and sanctifying purposes. The human efforts of the greatest preachers are still too weak and sin-tainted to be responsible for others’ eternal destinies. The efficacy of the truths in God’s message, rather than any virtue in the messenger transforms hearts.
The Power in the Word, p. 4
Scripture’s portrayal of its own potency challenges us always to remember that the Word preached, rather than the preaching of the Word, accomplishes heaven’s purposes. Preaching that is true to Scripture converts, convicts, and eternally changes the souls of men and women because God’s Word is the instrument of divine compulsion…
The Power of God Inherent in the Word, p. 5
The gospel’s force lies beyond the power of the preacher. Paul preaches without shame in his delivery skills because he trusts that the Spirit of God will use the Word the apostle proclaims to shatter the hardness of the human heart in ways no stage technique or philosophical construct can rival.
The Power of the Word Manifested in Christ, p. 6
…preaching endures and the gospel spreads because the Holy Spirit uses puny human efforts as the conduit for the force of his own Word. By the blessing of God’s Spirit, the Word yet transforms (i.e., causes our hearts to love God and our wills to seek his will).
The Power of the Word Manifested in Christ, pp. 6, 7
Credit, honor, and glory for preaching’s effects belong to Christ alone because his Word alone saves and transforms.
The Power of the Word Manifested in Christ, p. 8
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What are logos, pathos and ethos? Which most affects the persuasiveness of a message?
God fully reveals the dynamic power of his Word in the New Testament, where he identifies his Son as the divine Logos, or Word (John 1:1).
In the beginning was the Word (ὁ λόγος), and the Word (ὁ λόγος) was with God, and the Word (ὁ λόγος) was God. (John 1:1 ESV)
By identifying Jesus as his Word, God indicates that his message and his person are inseparable. The Word embodies him. This is not to say that the letters and the paper of a Bible are divine but that the truths Scripture holds are God’s means of making his person and his presence real to his people.
The Power of the Word Manifested in Christ, p. 5
Christ’s redemptive power and the power of his Word coalesce in the New Testament, with Logos (the incarnate Word of God) and logos (the inscripturated Word about God) becoming so reflexive as to form a conceptual identity. As the work of the original creation comes through the spoken word of God, so the work of new creation (i.e., redemption) comes through the living Word of God.
The Power of the Word Manifested in Christ, p. 6
Aristotle’s classic rhetorical distinctions, though not inspired, can help us understand the basic components of every message we preach so that we do not needlessly cause others to stumble over what or how we speak.
In classical rhetoric, three elements compose every persuasive message:
logos: the verbal content of the message, including its craft, organization and logic
pathos: the emotive features of a message, including the passion, fervor, and feeling that a speaker conveys and the listeners experience
The occurrences of forms of πάθος in Koine Greek in the New Testament follow:
…because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. For this reason God gave them up to dishonorable passions (πάθη ἀτιμίας). For their women exchanged natural relations for those that are contrary to nature; (Romans 1:25, 26 ESV)
Put to death therefore what is earthly in you:3 sexual immorality, impurity, passion (πάθος), evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. (Colossians 3:5, 6 ESV)
For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust (πάθει ἐπιθυμίας) like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you [Table]. (1 Thessalonians 4:3-6 ESV)
ethos: the perceived character of the speaker as evidenced in everything from structural clarity to illustration choices to consistency of life with message. Even if the message displays great intelligence, listeners tend to distrust or disregard a speaker who does not seem to care enough for them to make the message accessible and helpful. Aristotle’s belief (confirmed in countless modern studies) was that ethos is the most powerful component of persuasion.
The occurrences of forms of ἔθος in Koine Greek in the New Testament follow:
Now while [Zechariah] was serving as priest before God when his division was on duty, according to the custom (τὸ ἔθος) of the priesthood, he was chosen by lot4 to enter the temple of the Lord and burn incense. (Luke 1:8, 9 ESV)
And when [Jesus] was twelve years old, they went up5 according to custom (τὸ ἔθος). (Luke 2:42 ESV)
And [Jesus] came out and went, as was his custom (τὸ ἔθος), to the Mount of Olives, and the disciples followed him [Table]. (Luke 22:39 ESV)
So they took the body of Jesus and bound it in6 linen cloths with the spices, as is the burial custom (ἔθος) of the Jews [Table]. (John 19:40 ESV)
And they stirred up the people and the elders and the scribes, and they came upon [Stephen] and seized him and brought him before the council, and they set up false witnesses who said, “This man never ceases to speak7 words against this8 holy place and the law, for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs (τὰ ἔθη) that Moses delivered to us.” (Acts 6:12-14 ESV)
But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom (τῷ ἔθει) of Moses, you cannot be saved” [Table]. (Acts 15:1 ESV)
And when they had brought them to the magistrates, they said,9 “These men are Jews, and they are disturbing our city. They advocate customs (ἔθη) that are not lawful for us as Romans to accept or practice.” (Acts 16:20, 21 ESV)
And when they heard it, they glorified God.10 And11 they said to [Paul], “You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs (τοῖς ἔθεσιν) [Table]. (Acts 21:20, 21 ESV)
I answered them that it was not the custom (ἔθος) of the Romans to give up anyone12 before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him. (Acts 25:16 ESV)
“I consider myself fortunate that it is before you, King Agrippa, I am going to make my defense today against all the accusations of the Jews, especially because you are familiar with all the customs13 (ἐθῶν) and controversies of the Jews. Therefore I beg you14 to listen to me patiently. (Acts 26:2, 3 ESV)
After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had done nothing against our people or the customs (τοῖς ἔθεσι) of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans [Table]. (Acts 28:17 ESV)
And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit (ἔθος) of some, but encouraging one another, and all the more as you see the Day drawing near. (Hebrews 10:24, 25 ESV)
The Effectiveness of Testimony: Classical Distinctions pp. 12, 13
This all rang a very familiar bell: When I was young sin was reduced to bad habits and righteousness, therefore, was reduced to good habits. Train up a child in the way he should go (Proverbs 22:6a KJV) became something akin to dog training. Some of us dogs rebelled. Now, it took less than fifteen minutes to discover that this was even a misunderstanding of Aristotle.
An entry titled “Aristotle: Ethics” on the Internet Encyclopedia of Philosophy online from the University of Tennessee at Martin reads:
Are you thinking that no matter how we analyze the effects of habituation, we will never get around the fact that Aristotle plainly says that virtues are habits? The reply to that difficulty is that he doesn’t say that at all. He says that moral virtue is a hexis. Hippocrates Apostle, and others, translate hexis as habit, but that is not at all what it means. The trouble, as so often in these matters, is the intrusion of Latin. The Latin habitus is a perfectly good translation of the Greek hexis, but if that detour gets us to habit in English we have lost our way. In fact, a hexis is pretty much the opposite of a habit.
Of course, Joe Sachs, the author of this particular entry didn’t publish his translation of Aristotle’s Nicomachean Ethics until 2002 and there was no internet, no Google or Bing when I was young. Interestingly, Proverbs 22:6 is not found in the Septuagint, but I can’t discern whether the rabbis refused to translate it into Greek or the Masoretes added it sometime later.
“Our gospel came to you not simply with words [logos] (λόγῳ), but also with power (δυνάμει), (καὶ ἐν πνεύματι ἁγίῳ: and in the Holy Spirit [ESV]) and with deep conviction [pathos] (πληροφορίᾳ πολλῇ). You know how we lived [ethos] among you for your sake (1 Thess. 1:5).
Our preaching should reflect the uniqueness of our personalities, but our lives should reflect Christ’s priorities in order for his message to spread unhindered.
The Effectiveness of Testimony: Classical Distinctions p. 14
Selfless righteousness and sacrificial love are never self-induced. Attempts to conform our character to God’s requirements by the sufficiency of our actions are as arrogant as efforts to save souls by our talents. Powerful preachers must become well-acquainted with the grace their character requires.
Emphasis on the power of ethos without dependence on God’s mercy has the potential to drive preachers either to arrogance or to despair.
The Effectiveness of Testimony: Embrace Grace p. 17
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Why should every sermon have a redemptive focus?
The necessity of grace in balanced preaching inevitably points both preacher and parishioner to the work of Christ as the only proper center of a sermon. Christ-centered preaching is not merely evangelistic, nor is it confined to a few gospel accounts. It perceives the whole of Scripture as revelatory of God’s redemptive plan and sees every passage within this context—a pattern Jesus himself introduced (Luke 24:27).
And beginning with Moses15 and all the Prophets, he interpreted16 to them in all the Scriptures the things concerning himself. (Luke 24:27 ESV)
What is critical at this point as we begin to consider the structural components of a sermon is to understand that our union with Christ is the end and the means of all biblical obedience (Rom. 6:1-14; Phil 2:1-5).
What shall we say then? Are we to continue in sin that grace may abound? [Table] By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus [Table].
Let not sin therefore reign in your mortal body, to make you obey its passions [Table]. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness [Table]. For sin will have no dominion over you, since you are not under law but under grace [Table]. (Romans 6:1-14 ESV)
So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy [Table], complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others [Table]. Have this mind among yourselves, which is yours in Christ Jesus [Table], (Philippians 2:1-5 ESV)
Thus the Bible requires that we construct our messages in such a way as to reveal the grace that is the ultimate foundation of every text, the ultimate enablement for every instruction, and the only source of true holiness.
The Effectiveness of Testimony: Embrace Grace pp. 18, 19
Without a redemptive focus, we may believe we have exegeted when in fact we have simply translated its parts and parsed its pieces without reference to the role they have in God’s eternal plan. John Calvin said, “God has ordained his Word as the instrument by which Jesus Christ with all His graces, is dispensed to us.” No such process occurs when passages of the Word are ripped from their redemptive context and are seen as mere moral examples and behavioral guidelines. Grace keeps our character true to God, our messages true to Scripture, and our efforts true to Christ’s will. Reliance on his grace results in sermons that are empowered by God (despite our knowledge of our sin and inadequacy), for he alone is responsible for the holiness and truth that fuel preaching’s spiritual force.
The Effectiveness of Testimony: Embrace Grace p. 19
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On what does great preaching most depend?
Consciousness of God’s enablement should encourage all preacher’s (including beginning preachers) to throw themselves wholeheartedly into their calling. Although homiletical skill will vary, God promises to perform his purposes through all who faithfully proclaim his truth. Even if your words barely crawl over the edge of the pulpit, love of God’s Word and his people ensures an effective spiritual ministry.
…the Holy Spirit works beyond us with the inherent power of the Word we faithfully expound.
If his Word is in our mouths and his grace is evident in our lives, then Christ is ministering through us…
If your goal is Christ’s honor, you can be a great preacher through faithfulness to him and his gospel.
The Effectiveness of Testimony: Preach Confidently pp. 19, 20
Exercises
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Locate and comment on biblical passages that confirm the inherent power of the word.
The Bible makes it clear that the Word is not merely powerful; it functions without literary peer or human limitation. The Word of God
creates: “God said, ‘Let there be light,’ and there was light” (Gen 1:3).
And God said, “Let there be light,” and there was light [Table]. (Genesis 1:3 ESV)
“For he spoke, and it came to be; he commanded, and it stood firm” (Ps 33:9).
Let all the earth fear the LORD; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm. (Psalm 33:8, 9 ESV)
A table of Psalm 33:9 follows:
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Masoretic Text |
Septuagint |
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Psalm 33:9 (Tanakh/KJV) |
Psalm 33:9 (NET) |
Psalm 32:9 (NETS) |
Psalm 32:9 (English Elpenor) |
| For he spake, and it was done; he commanded, and it stood fast (וַֽיַּֽעֲמֹֽד). | For he spoke, and it came into existence. He issued the decree, and it stood firm (ʿāmaḏ, ויעמד). | because he it was that spoke, and they came to be; he it was that commanded, and they were created (καὶ ἐκτίσθησαν). | For he spoke, and they were made; he commanded, and they were created (καὶ ἐκτίσθησαν). |
controls: “He sends his command to the earth; his word runs swiftly. He spreads the snow like wool and scatters the frost like ashes. He hurls down the hail like pebbles…He sends his word and melts them” (Ps. 147:15-18).
He sends out his command to the earth; his word runs swiftly. He gives snow like wool; he scatters frost like ashes. He hurls down his crystals of ice like crumbs; who can stand before his cold? He sends out his word, and melts them; he makes his wind blow and the waters flow. (Psalm 147:15-18 ESV)
Raised in this culture I find it difficult to believe that God involves himself with the moment by moment ticking of the watch. Can He intervene in it? I have no doubts about that. But on the other hand, to believe that a watch this complicated runs on without his direct supervision would turn me into a scientist, fearful of my own shadow.
convicts: “’Let the one who has my word speak it faithfully…’ declares the Lord. ‘Is not my word like fire,’ declares the Lord, ‘and like a hammer that breaks a rock to pieces?’” (Jer. 23:28-29).
Let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? declares the LORD. Is not my word like fire, declares the LORD, and like a hammer that breaks the rock in pieces? Therefore, behold, I am against the prophets, declares the LORD, who steal my words from one another. (Jeremiah 23:28-30 ESV)
performs his purposes: “As the rain and the snow come down from heaven, and do not return to it without watering the earth…so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isa 55:10-11).
“For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater [Table], so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it [Table]. (Isaiah 55:10, 11 ESV)
overrides human weakness: While in prison the apostle Paul rejoiced that when others preach the Word with “false motives or true,” the work of God still moves forward (Phil. 1:18).
Some indeed preach Christ from envy and rivalry, but others from good will. The latter17 do it out of love, knowing that I am put here for the defense of the gospel. The former18 proclaim Christ out of selfish ambition, not sincerely but thinking19 to afflict me in my imprisonment. What then? Only that20 in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Philippians 1:15-18 ESV)
The Power in the Word: The Power of God Inherent in the Word p. 5
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Locate and comment on biblical passages that link the character of the messenger to the effects of the message.
1 Thessalonians 2:3-8 and 2:11-12
For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. On the contrary, we speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts. You know we never used flattery, nor did we put on a mask to cover up greed—God is our witness. We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority. Instead, we were like young children among you.
Just as a nursing mother cares for her children, so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well…
For our appeal does not spring from error or impurity or21 any attempt to deceive, but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God22 who tests our hearts. For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But23 we were gentle24 among you, like25 a nursing mother taking care of her own children. So, being affectionately desirous26 of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become27 very dear to us. (1 Thessalonians 2:3-8 ESV)
For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.
For you know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory [Table]. (1 Thessalonians 2:11, 12 ESV)
2 Timothy 2:15-16 and 2:22-24
Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth. Avoid godless chatter, because those who indulge in it will become more and more ungodly…
Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. But avoid irreverent babble, for it will lead people into more and more ungodliness, (2 Timothy 2:15, 16 ESV)
Flee the evil desires of youth and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart. Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels. And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful.
So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil [Table], (2 Timothy 2:22-24 ESV)
Titus 2:7-8
In everything set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned.
Show yourself in all respects to be a model of good works, and in your teaching show integrity,28 dignity,29 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us.30 (Titus 2:7, 8 ESV)
2 Corinthians 6:3-4
We put no stumbling block in anyone’s path, so that our ministry will not be discredited. Rather, as servants of God we commend ourselves in every way.
We put no obstacle in anyone’s way, so that no fault may be found with our ministry, but as servants of God we commend31 ourselves in every way: by great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger; by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything. (2 Corinthians 6:3-10 ESV)
James 1:26-27
Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.
If anyone thinks he is religious32 and does not bridle his tongue but33 deceives his heart, this person’s religion is worthless. Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. (James 1:26, 27 ESV)
James 3:13
Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom.
Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above (ἄνωθεν), but34 is earthly, unspiritual, demonic. (James 3:13-15 ESV)
The Effectiveness of Testimony: Scriptural Corroboration p. 15
Tables comparing Proverbs 22:6; Psalm 33:8; 33:9; 147:15; 147:16; 147:17; 147:18; Jeremiah 23:28; 23:29 and 23:30 in the Tanakh, KJV and NET, and tables comparing the Greek of Proverbs 22:6; Psalm 33:8 (32:8); 33:9 (32:9); 147:15 (147:4); 147:16 (147:5); 147:17 (147:6); 147:18 (147:7); Jeremiah 23:28; 23:29 and 23:30 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 2:3, 4; Colossians 3:5; Luke 1:9; 2:42; Acts 6:13; 16:20; 25:16; 26:3; Luke 24:27; Philippians 1:16-18; 1 Thessalonians 2:3, 4; 2:7, 8; Titus 2:7, 8; 2 Corinthians 6:4; James 1:26 and 3:15 in the KJV and NET follow.
| Train up a child in the way he should go: and when he is old, he will not depart from it. | Train up a child in the way he should go: and when he is old, he will not depart from it. | Train a child in the way that he should go, and when he is old he will not turn from it. |
| N/A | N/A |
| N/A | N/A |
| Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. | Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. | Let the whole earth fear the Lord. Let all who live in the world stand in awe of him. |
| φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ ἀπ᾽ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην | φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ, ἀπ᾿ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην |
| Let all the earth fear the Lord, and due to him let all the inhabitants of the world be shaken, | Let all the earth fear the Lord; and let all that dwell in the world be moved because of him. |
| For he spake, and it was done; he commanded, and it stood fast. | For he spake, and it was done; he commanded, and it stood fast. | For he spoke, and it came into existence. He issued the decree, and it stood firm. |
| ὅτι αὐτὸς εἶπεν καὶ ἐγενήθησαν αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν | ὅτι αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν |
| because he it was that spoke, and they came to be; he it was that commanded, and they were created. | For he spoke, and they were made; he commanded, and they were created. |
| He sendeth forth his commandment upon earth: his word runneth very swiftly. | He sendeth forth his commandment upon earth: his word runneth very swiftly. | He sends his command through the earth; swiftly his order reaches its destination. |
| ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ | ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ, ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ |
| he who sends out his saying to the earth; his word will run swiftly, | He sends his oracle to the earth: his word will run swiftly. |
| He giveth snow like wool: he scattereth the hoarfrost like ashes. | He giveth snow like wool: he scattereth the hoarfrost like ashes. | He sends the snow that is white like wool; he spreads the frost that is white like ashes. |
| τοῦ διδόντος χιόνα ὡσεὶ ἔριον ὁμίχλην ὡσεὶ σποδὸν πάσσοντος | διδόντος χιόνα αὐτοῦ ὡσεὶ ἔριον, ὁμίχλην ὡσεὶ σποδὸν πάσσοντος |
| the word of him who gives snow like wool, who scatters fog like ashes, | He gives snow like wool: he scatters the mist like ashes. |
| He casteth forth his ice like morsels: who can stand before his cold? | He casteth forth his ice like morsels: who can stand before his cold? | He throws his hailstones like crumbs. Who can withstand the cold wind he sends? |
| βάλλοντος κρύσταλλον αὐτοῦ ὡσεὶ ψωμούς κατὰ πρόσωπον ψύχους αὐτοῦ τίς ὑποστήσεται | βάλλοντος κρύσταλλον αὐτοῦ ὡσεὶ ψωμούς, κατὰ πρόσωπον ψύχους αὐτοῦ τίς ὑποστήσεται |
| who hurls down his ice like crumbs. Who shall stand against his cold? | Casting [forth] his ice like morsels: who shall stand before his cold? |
| He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow. | He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow. | He then orders it all to melt; he breathes on it, and the water flows. |
| ἀποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά πνεύσει τὸ πνεῦμα αὐτοῦ καὶ ῥυήσεται ὕδατα | ἐξαποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά· πνεύσει τὸ πνεῦμα αὐτοῦ καὶ ῥυήσεται ὕδατα |
| He will send out his word and will melt them; he will blow his breath, and waters will flow. | He shall send out his word, and melt them: he shall blow [with] his wind, and the waters shall flow. |
| The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. | The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. | Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! I, the Lord, affirm it! |
| ὁ προφήτης ἐν ᾧ τὸ ἐνύπνιόν ἐστιν διηγησάσθω τὸ ἐνύπνιον αὐτοῦ καὶ ἐν ᾧ ὁ λόγος μου πρὸς αὐτόν διηγησάσθω τὸν λόγον μου ἐπ᾽ ἀληθείας τί τὸ ἄχυρον πρὸς τὸν σῖτον οὕτως οἱ λόγοι μου λέγει κύριος | ὁ προφήτης, ἐν ᾧ τὸ ἐνύπνιόν ἐστι, διηγησάσθω τὸ ἐνύπνιον αὐτοῦ, καὶ ἐν ᾧ ὁ λόγος μου πρὸς αὐτόν, διηγησάσθω τὸν λόγον μου ἐπ’ ἀληθείας. τί τὸ ἄχυρον πρὸς τὸν σῖτον; οὕτως οἱ λόγοι μου, λέγει Κύριος |
| Let the prophet in whom there is the dream tell his dream, and let him in whom my word is to him tell my word in truth. What is the chaff to the grain? | The prophet who has a dream, let him tell his dream; and [he] in whom is my word [spoken] to him, let him tell my word truly: what is the chaff to the corn? so are my words, saith the Lord. |
| Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? | Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? | My message is like a fire that purges dross. It is like a hammer that breaks a rock in pieces. I, the Lord, so affirm it! |
| οὐχὶ οἱ λόγοι μου ὥσπερ πῦρ φλέγον λέγει κύριος καὶ ὡς πέλυξ κόπτων πέτραν | οὐκ ἰδοὺ οἱ λόγοι μου ὥσπερ πῦρ φλέγον, λέγει Κύριος, καὶ ὡς πέλυξ κόπτων πέτραν |
| Are not my words just like a fire and like an ax that cuts a rock? | Behold, are not my words as fire? saith the Lord; and as an axe cutting the rock? |
| Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour. | Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour. | So I, the Lord, affirm that I am opposed to those prophets who steal messages from one another that they claim are from me. |
| διὰ τοῦτο ἰδοὺ ἐγὼ πρὸς τοὺς προφήτας λέγει κύριος ὁ θεός τοὺς κλέπτοντας τοὺς λόγους μου ἕκαστος παρὰ τοῦ πλησίον αὐτοῦ | ἰδοὺ ἐγὼ διὰ τοῦτο πρὸς τοὺς προφήτας, λέγει Κύριος ὁ Θεός, τοὺς κλέπτοντας τοὺς λόγους μου ἕκαστον παρὰ τοῦ πλησίον αὐτοῦ |
| Therefore, behold, I am against the prophets, says the Lord God, who steal my words each from his fellow. | Behold, I am therefore against the prophets, saith the Lord God, that steal my words every one from his neighbour. |
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1 Corinthians 2:3, 4 (KJV) |
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| And I was with you in weakness and in fear and with much trembling. | And I was with you in weakness, and in fear, and in much trembling. |
| καγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς | και εγω εν ασθενεια και εν φοβω και εν τρομω πολλω εγενομην προς υμας | και εγω εν ασθενεια και εν φοβω και εν τρομω πολλω εγενομην προς υμας |
| My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power, | And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: |
| καὶ ὁ λόγος μου καὶ τὸ κήρυγμα μου οὐκ ἐν |πειθοῖ[ς]| σοφίας [λόγοις] ἀλλ᾿ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως | και ο λογος μου και το κηρυγμα μου ουκ εν πειθοις ανθρωπινης σοφιας λογοις αλλ εν αποδειξει πνευματος και δυναμεως | και ο λογος μου και το κηρυγμα μου ουκ εν πειθοις ανθρωπινης σοφιας λογοις αλλ εν αποδειξει πνευματος και δυναμεως |
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Colossians 3:5 (KJV) |
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| So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. | Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: |
| Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία | νεκρωσατε ουν τα μελη υμων τα επι της γης πορνειαν ακαθαρσιαν παθος επιθυμιαν κακην και την πλεονεξιαν ητις εστιν ειδωλολατρεια | νεκρωσατε ουν τα μελη υμων τα επι της γης πορνειαν ακαθαρσιαν παθος επιθυμιαν κακην και την πλεονεξιαν ητις εστιν ειδωλολατρεια |
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Luke 1:9 (KJV) |
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| he was chosen by lot, according to the custom of the priesthood, to enter the Holy Place of the Lord and burn incense. | According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. |
| κατὰ τὸ ἔθος τῆς ἱερατείας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου | κατα το εθος της ιερατειας ελαχεν του θυμιασαι εισελθων εις τον ναον του κυριου | κατα το εθος της ιερατειας ελαχεν του θυμιασαι εισελθων εις τον ναον του κυριου |
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Luke 2:42 (KJV) |
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| When he was twelve years old, they went up according to custom. | And when he was twelve years old, they went up to Jerusalem after the custom of the feast. |
| Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς | και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης | και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης |
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Acts 6:13 (KJV) |
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| They brought forward false witnesses who said, “This man does not stop saying things against this holy place and the law. | And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: |
| ἔστησαν τε μάρτυρας ψευδεῖς λέγοντας· ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ρήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου | εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται ρηματα βλασφημα λαλων κατα του τοπου του αγιου τουτου και του νομου | εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται ρηματα βλασφημα λαλων κατα του τοπου του αγιου και του νομου |
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Acts 16:20 (KJV) |
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| When they had brought them before the magistrates, they said, “These men are throwing our city into confusion. They are Jews | And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, |
| καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν· οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν, Ἰουδαῖοι ὑπάρχοντες | και προσαγαγοντες αυτους τοις στρατηγοις ειπον ουτοι οι ανθρωποι εκταρασσουσιν ημων την πολιν ιουδαιοι υπαρχοντες | και προσαγαγοντες αυτους τοις στρατηγοις ειπον ουτοι οι ανθρωποι εκταρασσουσιν ημων την πολιν ιουδαιοι υπαρχοντες |
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Acts 25:16 (KJV) |
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| I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face-to-face and had been given an opportunity to make a defense against the accusation. | To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. |
| πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαι τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος | προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος | προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος |
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Acts 26:3 (KJV) |
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| because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently. | Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. |
| μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ Ἰουδαίους ἐθῶν τε καὶ ζητημάτων, διὸ δέομαι μακροθύμως ἀκοῦσαι μου | μαλιστα γνωστην οντα σε παντων των κατα ιουδαιους εθων τε και ζητηματων διο δεομαι σου μακροθυμως ακουσαι μου | μαλιστα γνωστην οντα σε παντων των κατα ιουδαιους ηθων τε και ζητηματων διο δεομαι σου μακροθυμως ακουσαι μου |
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Luke 24:27 (KJV) |
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| Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures. | And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. |
| καὶ ἀρξάμενος ἀπὸ Μωϋσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ | και αρξαμενος απο μωσεως και απο παντων των προφητων διηρμηνευεν αυτοις εν πασαις ταις γραφαις τα περι εαυτου | και αρξαμενος απο μωσεως και απο παντων των προφητων διηρμηνευεν αυτοις εν πασαις ταις γραφαις τα περι εαυτου |
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Philippians 1:16-18 (KJV) |
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| The latter do so from love because they know that I am placed here for the defense of the gospel. | The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: |
| οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι | οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου | οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου |
| The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. | But the other of love, knowing that I am set for the defence of the gospel. |
| οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου | οι δε εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου κειμαι | οι δε εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου κειμαι |
| What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. | What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. |
| Τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω. Ἀλλὰ καὶ χαρήσομαι | τι γαρ πλην παντι τροπω ειτε προφασει ειτε αληθεια χριστος καταγγελλεται και εν τουτω χαιρω αλλα και χαρησομαι | τι γαρ πλην παντι τροπω ειτε προφασει ειτε αληθεια χριστος καταγγελλεται και εν τουτω χαιρω αλλα και χαρησομαι |
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1 Thessalonians 2:3, 4 (KJV) |
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| For the appeal we make does not come from error or impurity or with deceit, | For our exhortation was not of deceit, nor of uncleanness, nor in guile: |
| ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ | η γαρ παρακλησις ημων ουκ εκ πλανης ουδε εξ ακαθαρσιας ουτε εν δολω | η γαρ παρακλησις ημων ουκ εκ πλανης ουδε εξ ακαθαρσιας ουτε εν δολω |
| but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts. | But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. |
| ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον, οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν | αλλα καθως δεδοκιμασμεθα υπο του θεου πιστευθηναι το ευαγγελιον ουτως λαλουμεν ουχ ως ανθρωποις αρεσκοντες αλλα τω θεω τω δοκιμαζοντι τας καρδιας ημων | αλλα καθως δεδοκιμασμεθα υπο του θεου πιστευθηναι το ευαγγελιον ουτως λαλουμεν ουχ ως ανθρωποις αρεσκοντες αλλα τω θεω τω δοκιμαζοντι τας καρδιας ημων |
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1 Thessalonians 2:7, 8 (KJV) |
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| although we could have imposed our weight as apostles of Christ; instead we became little children among you. Like a nursing mother caring for her own children, | But we were gentle among you, even as a nurse cherisheth her children: |
| δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι. ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα | δυναμενοι εν βαρει ειναι ως χριστου αποστολοι (7) αλλ εγενηθημεν ηπιοι εν μεσω υμων ως αν τροφος θαλπη τα εαυτης τεκνα | δυναμενοι εν βαρει ειναι ως χριστου αποστολοι (7) αλλ εγενηθημεν ηπιοι εν μεσω υμων ως αν τροφος θαλπη τα εαυτης τεκνα |
| with such affection for you we were happy to share with you not only the gospel of God but also our own lives, because you had become dear to us. | So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. |
| οὕτως ὁμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε | ουτως ιμειρομενοι υμων ευδοκουμεν μεταδουναι υμιν ου μονον το ευαγγελιον του θεου αλλα και τας εαυτων ψυχας διοτι αγαπητοι ημιν γεγενησθε | ουτως ομειρομενοι υμων ευδοκουμεν μεταδουναι υμιν ου μονον το ευαγγελιον του θεου αλλα και τας εαυτων ψυχας διοτι αγαπητοι ημιν γεγενησθε |
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Titus 2:7, 8 (KJV) |
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| showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, | In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, |
| περὶ πάντα, σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα | περι παντα σεαυτον παρεχομενος τυπον καλων εργων εν τη διδασκαλια αδιαφθοριαν σεμνοτητα αφθαρσιαν | περι παντα σεαυτον παρεχομενος τυπον καλων εργων εν τη διδασκαλια αδιαφθοριαν σεμνοτητα αφθαρσιαν |
| and a sound message that cannot be criticized, so that any opponent will be at a loss because he has nothing evil to say about us. | Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. |
| λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον | λογον υγιη ακαταγνωστον ινα ο εξ εναντιας εντραπη μηδεν εχων περι υμων λεγειν φαυλον | λογον υγιη ακαταγνωστον ινα ο εξ εναντιας εντραπη μηδεν εχων περι ημων λεγειν φαυλον |
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2 Corinthians 6:4 (KJV) |
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| But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, | But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, |
| ἀλλ᾿ ἐν παντὶ |συνίσταντες| ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις | αλλ εν παντι συνιστωντες εαυτους ως θεου διακονοι εν υπομονη πολλη εν θλιψεσιν εν αναγκαις εν στενοχωριαις | αλλ εν παντι συνιστωντες εαυτους ως θεου διακονοι εν υπομονη πολλη εν θλιψεσιν εν αναγκαις εν στενοχωριαις |
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James 1:26 (KJV) |
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| If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. | If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. |
| Εἴ τις δοκεῖ θρησκὸς εἶναι μὴ χαλιναγωγῶν γλῶσσαν |αὐτοῦ| ἀλλὰ ἀπατῶν καρδίαν |αὐτοῦ|, τούτου μάταιος ἡ θρησκεία | ει τις δοκει θρησκος ειναι εν υμιν μη χαλιναγωγων γλωσσαν αυτου αλλ απατων καρδιαν αυτου τουτου ματαιος η θρησκεια | ει τις δοκει θρησκος ειναι εν υμιν μη χαλιναγωγων γλωσσαν αυτου αλλα απατων καρδιαν αυτου τουτου ματαιος η θρησκεια |
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James 3:15 (KJV) |
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| Such wisdom does not come from above but is earthly, natural, demonic. | This wisdom descendeth not from above, but is earthly, sensual, devilish. |
| οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης | ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης | ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης |
1 The NET parallel Greek text and NA28 had καγὼ, the crasis for και εγω here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.
2 The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπινης (KJV: man’s) preceding wisdom. The NET parallel Greek text and NA28 did not.
3 The Stephanus Textus Receptus and Byzantine Majority Text had υμων following members (KJV: your members). The NET parallel Greek text and NA28 did not.
4 The NET parallel Greek text had ἔλαχε here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἔλαχεν. These are alternate spellings of the same part of speech.
5 The NET parallel Greek text and NA28 had ἀναβαινόντων a participle of ἀναβαίνω in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναβαντων in the 2nd aorist tense. The Stephanus Textus Receptus and Byzantine Majority Text had εις ιεροσολυμα (KJV: to Jerusalem) following went up. The NET parallel Greek text and NA28 did not.
6 The Byzantine Majority Text had εν here. The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.
7 The Stephanus Textus Receptus and Byzantine Majority Text had βλασφημα (KJV: blasphemous) here. The NET parallel Greek text and NA28 did not.
8 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the demonstrative pronoun τούτου here. The Byzantine Majority Text did not.
9 The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: saying).
10 The NET parallel Greek text and NA28 had θεὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κυριον (KJV: Lord).
11 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the particle τε here. The Byzantine Majority Text did not.
12 The Stephanus Textus Receptus and Byzantine Majority Text had εις απωλειαν (KJV: to die) here. The NET parallel Greek text and NA28 did not.
13 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἐθῶν, a form of ἔθος here, where the Byzantine Majority Text had ηθων, a form of ἦθος.
14 The Stephanus Textus Receptus and Byzantine Majority Text had σου here. The NET parallel Greek text and NA28 did not.
15 In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.
16 The NET parallel Greek text and NA28 had διερμήνευσεν in the aorist tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had διηρμηνευεν in the imperfect tense.
17 The NET parallel Greek text and NA28 had μὲν in verse 16 here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) in verse 17.
18 The NET parallel Greek text and NA28 had δὲ in verse 17 here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεν (KJV: one) in verse 16.
19 The NET parallel Greek text and NA28 had ἐγείρειν in verse 17 here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιφερειν (KJV: to add) in verse 16.
20 The NET parallel Greek text and NA28 had ὅτι here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
21 The NET parallel Greek text and NA28 had οὐδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε (KJV: nor).
22 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding God, The NET parallel Greek text and NA28 did not.
23 The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.
24 The NET parallel Greek text and NA28 had νήπιοι (NET: little children), a form of νήπιος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηπιοι (KJV: gentle), a form of ἤπιος.
25 The NET parallel Greek text and NA28 had ὡς ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ως αν (KJV: even as).
26 The NET parallel Greek text, NA28 and Byzantine Majority Text had ὁμειρόμενοι, a form of ὁμείρομαι here, where the Stephanus Textus Receptus had ιμειρομενοι, a form of ἱμείρομαι (KJV: being affectionately desirous).
27 The NET parallel Greek text and NA28 had ἐγενήθητε in the aorist tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had γεγενησθε (KJV: ye were) in the perfect tense.
28 The NET parallel Greek text and NA28 had ἀφθορίαν, a form of ἀφθορία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αδιαφθοριαν (KJV: shewing uncorruptness), a form of ἀδιαφθορία.
29 The Stephanus Textus Receptus and Byzantine Majority Text had αφθαρσιαν (KJV: sincerity) here. The NET parallel Greek text and NA28 did not.
30 The NET parallel Greek text, NA28 and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: you).
31 The NET parallel Greek text and NA28 had συνίσταντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιστωντες (KJV: approving). These appear to be alternate spellings of the same part of speech.
32 The Stephanus Textus Receptus had εν υμιν (KJV: among you) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
33 The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA28 had ἀλλ’.
34 The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.