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

1. 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

2. 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

3. 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

4. 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:

1. What does the text say?

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

3. 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

5. 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

1. 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.

2. 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