Podcasts about greek text

Our scripture passage is about two types of wisdom, so I thought it would be fun to share with you some advice I found on the internet that I will get you into trouble if you do follow it: Carry a fork with you. If someone tries to rob you, pull it out of your pocket and say, thank you Lord for this meal Im about to have and charge at them with the fork. Always say what you're thinking out loud. "Don't breathe, 100% of people who breathe die at some point." "Dont go to the doctors office if you only have one problem. Wait until you have four or five; thats how you get the most bang for your buck." If life gives you lemons, squeeze the juice into a water gun and shoot other people in the eyes. "When confronted by a bear, give it a hug and tell him it'll be alright." We laugh at these bits of wisdom I found on the internet because they are so foolish they are comical. In James 3:13-18, we are reminded of two sources of wisdom, and of the two, we as a species gravitate to one over the other. Wisdom is the application of knowledge. According to James 3:13-18, not all wisdom is good. The Source of Worldly Wisdom What is worldly wisdom? James says that it is, earthly, natural, and demonic (v. 15). Well that sounds a bit harsh does it not? Lets dive a bit deeper into what James means here before we judge whether or not he said too much. The kind of wisdom that is earthly, natural, and demonic is the kind that is motivated and driven by, bitter jealousy and selfish ambition (v. 14). So what is bitter jealousy and what does it look like? The Greek word for jealousy is... are you ready for it? The Greek word is zēlos. Do you think there may a better way to translate this word? Of course you do, a better translation for this word is our English word zeal! Zeal can be positive or negative. The prophet Elijah was zealous for God is a good way, and that zeal was demonstrated on multiple occasions by standing against evil and speaking on behalf of God, even when it was not safe for him to do so; when his life was threatened by Queen Jezebel, Elijah prayed: I have been very zealous for the Lord, the God of armies; for the sons of Israel have abandoned Your covenant, torn down Your altars, and killed Your prophets with the sword. And I alone am left; and they have sought to take my life (1 Kin. 19:10). Zeal can also become a bad thing. Zeal can turn into bitterness, rivalry, and even pride. In the case of James 3:14, it is a harsh zeal that places the individual at the center of his universe at whatever cost may come to those around him. The kind of bitter Jealousy (harsh zeal) James is talking about is self-centered. The person with this kind of mindset is one whose glory and mission in this world is his own. The other source for worldly wisdom is selfish ambition. There is not much I need to say to make sure you understand what selfish ambition is. It is the kind of thing we see every four years in America: How do I make sure I get what I want. There is only one Greek word that is used here for selfish ambition, and it is eritheia. In ancient Greek it means strife, contentiousness, and selfishness. It is a word that was also used by the Greek Philosopher Aristotle to describe a self-seeking pursuit of political office by unfair means.[1] It is used in the New Testament to describe the jealous or angry leader who, forms a group which emotionally or physically withdraws from the rest of the church.[2]These are the kinds of people Paul described in Philippians 1:15-17, Some... proclaim Christ out of selfish ambition rather than from pure motives, thinking that they are causing me distress in my imprisonment. There are varying degrees that bitter jealousy and selfish ambition can come into the life of a person, but none of it is from God. Even the best of us can cave to the kinds of vices that lead to worldly wisdom. Consider some of the people from the Bible such as Abraham, David, and Solomon. God told Abraham that he would father a child with Sarah, but because pregnancy seemed impossible to the couple, Sarah came up with another plan that was culturally acceptable. Sarah said to her husband: See now, the Lord has prevented me from bearing children. Please have relations with my slave woman; perhaps I will obtain children through her. And Abram listened to the voice of Sarai (Gen. 16:2). So, the slave woman got pregnant and had a son and what Abraham got in return was one big giant mess that we are still dealing with today. David wrote much of the Psalms that are in our Bible, and he knew his Bible pretty well! He understood what Gods word said of Israels kings in Deuteronomy and most likely had memorized it. He knew that as king, he was not to acquire the kinds of properties the kings of the other nations collected to measure their glory and strength such as many horses or many wives, nor was he to hoard silver and gold (see Deut. 17:16-20). We know David knew this because he even wrote a song about it that included the verse: Some praise their chariots and some their horses, but we will praise the name of the Lord, our God (Ps. 20:7). Yet at the height of his reign as king, he conducted a census to measure the strength of his nation instead of trusting the God who told Him that his power did not come from numbers but from God alone. Can you see what Abraham and Davids stories all have in common? They followed after the wisdom of the world instead of trusting the word of God as their source of wisdom. Abraham wanted a son so badly and for his legacy to go on, so he took matters into his own hands and got his female slave pregnant. David conducted a census just like the other kings did because he needed to know how he and his nation compared to other nations. If you listen closely to the pages of scripture you can hear the serpents question with these men: Has God really said...? The wisdom of the world would lead you to an easier and wider road rather than a narrow and more difficult one. The wisdom of the world would have you erect a house on sand instead of spending the time necessary to lay a good foundation. Heavenly Wisdom Unlike worldly wisdom, the kind of wisdom that leads to the thriving life God created us to know and enjoy does not come from within, or from this world, or beneath; it comes from above where God is seated. The wisdom from above is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy, and full of good fruits (v. 17). From where does heavenly wisdom come from? It comes from God! Where can I gain this kind of wisdom? From the counsel God has already given, which is His word. We already saw in the first chapter that those of us who lack wisdom, are to ask God for it without doubting (1:5-6); the source of the kind of wisdom we need comes from the word of God. We gain wisdom from above when we first listen to what God has said through His word and then become a doer of it by putting what we read into practice (see 1:21-25). But here is the thing... there is no wisdom from above if you do not have the kind of faith that moves you to really trust the truth of Gods word. It is one thing to say you believe the Bible to be true and another to act upon that belief. Think for a moment about what we say we believe at Meadowbrooke; this is what we state on our webpage about the Bible: We believe the Bible, including the Old and New Testaments, is the divine revelation, the original autographs of which were verbally inspired by the Holy Spirit, thus rendering them trustworthy and solely authoritative in faith and practice (2 Tim. 3:16, 2 Pet. 1:20-21). The Scriptures reveal the mind of God concerning the need and the method of human redemption, the character and destiny of mankind, and are useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (Jn. 5:39, 2 Tim. 3:16-17). The more important question is not if we are okay with that statement, but do we really believe it? The Bible testifies of itself: All Scripture is inspired by God and beneficial for teaching, for rebuke, for correction, for training in righteousness; so that the man or woman of God may be fully capable, equipped for every good work (2 Tim. 3:16-17). In the book of Hebrews, we are told, For the word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (4:12). But do you really believe it to be what it claims? If you believe the Bible to be the word of God and that it is beneficial for teaching, for correcting, and training in righteousness, then how is it shaping your choices in life, what kind of influence is it having on your relationships, how does it affect how you behave and function at work? Do you believe the Bible to be the word of God even if what it tells you to do with your life makes no sense to those around you and the rest of the world? Think about some of the things that God told His people to do. God told Abraham to leave his home in Ur and promised him a child, even though he and his wife Sarah were quickly advancing in age to the point that fathering a child would be highly improbable. The conventional wisdom of Abrahams day suggested that he father a child through one of his servants, but that was not the promise God made to Abraham. God promised a son that would be both his and Sarahs, and in their old age God provided an heir. God used men who acted upon the word of God when others thought they were nuts. Men like Moses who God commissioned to lead the Hebrews out of Egypt. Men like Joshua who God told to march around Jericho a bunch of times while blowing seven trumpets and then on the seventh day after the seventh time around the city to shout to bring down the walls of the city. Men like Gideon who God ordered to cut his army of 32,000 soldiers down to 300 to face an army of at least 135,000; each of Gideons soldiers were to carrying a torch, a clay pot, and a trumpet that they would blow after breaking the clay pot at night while surround the 135,000 Midianite army and then shout: A sword for the Lord and for Gideon! and this would be the way they would defeat an army that outnumbered them by 440 to 1 (see Judges 7:1-8:10). God raised a shepherd boy whose own father and brothers did not think much of to be a king over Israel, and it would be through his descendants a savior would be born who would rule the nations. God spoke through unlikely prophets of old, and choose an unassuming and impoverished virgin girl and her fianc to raise up the promised Messiah that she alone would be the biological parent of, and the child would grow up and live the life we could never live in a little country about the size of New Jersey for the purpose of suffering on a cross and dying under the wrath of God a death we all deserved. This is why the apostle Paul wrote, For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God (1 Cor. 1:18). Gods wisdom is different! Not only is the wisdom of God different, but it is in a whole different category than the wisdom of the world. In what way is it different? We are told in verse 17, But the wisdom from above is first pure, then peace-loving, gentle, reasonable, full of mercy and good fruits, impartial, free of hypocrisy. Gods words and His ways rub against the grain of the worlds conventional wisdom and is the reason the prophet Isaiah wrote of God, For My thoughts are not your thoughts, nor are your ways My ways, declares the Lord (55:8). The question for you, dear brothers and sisters, is what are you doing with it, or maybe a better question for some of you is, What will you do with His word? Conclusion What wisdom is guiding you? What wisdom is shaping your decisions? What wisdom are you applying to your marriage, your children, and your friendships? James is not offering us an option here, for what the Holy Spirit is showing us in James is that if you belong to Jesus, then you have no business with the kind of wisdom that is earthly, natural, and demonic. Why, because we are kingdom people! I told you that I believe what James is doing is simply applying Jesus sermon on the mount to everyday life. I have shared with you repeatedly that the way you come to Jesus is as one who is poor in spirit, one who mourns over sin, and one who is meek enough to lay you pride before the cross of Christ. These are the first three of Jesus beatitudes and are what theologians call, the beatitudes of need. The fourth beatitude is the fruit of the first three: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). How can I be satisfied? By finding my satisfaction in the One who is infinitely righteous and from whom true wisdom is found. What does a hunger and thirst for righteousness produce when that hunger and thirst is satisfied in Jesus? It produces what theologians call the beatitudes of action. I will pick up on this next Sunday, but for now I think it is enough for you to see what James is doing with wisdom and our Lords beatitudes. What kind of fruit does wisdom from above produce? It is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy. Pure: Blessed are the pure in heart, for they will receive mercy (Matt. 5:8). Peace-loving: Blessed are the peacemakers, for they will be called sons of God (Matt. 5:9). Gentle (meek): Blessed are the gentle, for they will inherit the earth (Matt. 5:5). Reasonable (compliant): Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). Full of mercy: Blessed are the merciful, for they will receive mercy (Matt. 5:7). Impartial / free of hypocrisy: Blessed are those who mourn, for they will be comforted (Matt. 4). Full of good fruit: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). My question for you is what are you doing with the wisdom that comes from above? It is the wisdom from above that calls those who follow Jesus through the narrow gate instead of the broad gate (Matt. 7:13-14). The wisdom from above calls the Christian to build upon the rock instead of sand (Matt. 7:24-29). The wisdom from above calls us to action in such a way that we do not only call Jesus Lord but live in subjection to His lordship (Matt. 7:22-21). The wisdom that is earthly, natural, and demonic will lead to death. The wisdom from above will lead to the kind of living where you can truly thrive as a child of God. Some of you may need to turn from whatever wisdom that has been guiding you, by humbling yourself before God Almighty. I will leave you with James 4:3-4 and you can do with it what seems best in light of what we have considered today: You ask and do not receive, because you ask with the wrong motives, so that you may spend what you request on your pleasures. You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wants to be a friend of the world makes himself an enemy of God. [1] Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1982), 151. [2] Ibid.

Our scripture passage is about two types of wisdom, so I thought it would be fun to share with you some advice I found on the internet that I will get you into trouble if you do follow it: Carry a fork with you. If someone tries to rob you, pull it out of your pocket and say, thank you Lord for this meal Im about to have and charge at them with the fork. Always say what you're thinking out loud. "Don't breathe, 100% of people who breathe die at some point." "Dont go to the doctors office if you only have one problem. Wait until you have four or five; thats how you get the most bang for your buck." If life gives you lemons, squeeze the juice into a water gun and shoot other people in the eyes. "When confronted by a bear, give it a hug and tell him it'll be alright." We laugh at these bits of wisdom I found on the internet because they are so foolish they are comical. In James 3:13-18, we are reminded of two sources of wisdom, and of the two, we as a species gravitate to one over the other. Wisdom is the application of knowledge. According to James 3:13-18, not all wisdom is good. The Source of Worldly Wisdom What is worldly wisdom? James says that it is, earthly, natural, and demonic (v. 15). Well that sounds a bit harsh does it not? Lets dive a bit deeper into what James means here before we judge whether or not he said too much. The kind of wisdom that is earthly, natural, and demonic is the kind that is motivated and driven by, bitter jealousy and selfish ambition (v. 14). So what is bitter jealousy and what does it look like? The Greek word for jealousy is... are you ready for it? The Greek word is zēlos. Do you think there may a better way to translate this word? Of course you do, a better translation for this word is our English word zeal! Zeal can be positive or negative. The prophet Elijah was zealous for God is a good way, and that zeal was demonstrated on multiple occasions by standing against evil and speaking on behalf of God, even when it was not safe for him to do so; when his life was threatened by Queen Jezebel, Elijah prayed: I have been very zealous for the Lord, the God of armies; for the sons of Israel have abandoned Your covenant, torn down Your altars, and killed Your prophets with the sword. And I alone am left; and they have sought to take my life (1 Kin. 19:10). Zeal can also become a bad thing. Zeal can turn into bitterness, rivalry, and even pride. In the case of James 3:14, it is a harsh zeal that places the individual at the center of his universe at whatever cost may come to those around him. The kind of bitter Jealousy (harsh zeal) James is talking about is self-centered. The person with this kind of mindset is one whose glory and mission in this world is his own. The other source for worldly wisdom is selfish ambition. There is not much I need to say to make sure you understand what selfish ambition is. It is the kind of thing we see every four years in America: How do I make sure I get what I want. There is only one Greek word that is used here for selfish ambition, and it is eritheia. In ancient Greek it means strife, contentiousness, and selfishness. It is a word that was also used by the Greek Philosopher Aristotle to describe a self-seeking pursuit of political office by unfair means.[1] It is used in the New Testament to describe the jealous or angry leader who, forms a group which emotionally or physically withdraws from the rest of the church.[2]These are the kinds of people Paul described in Philippians 1:15-17, Some... proclaim Christ out of selfish ambition rather than from pure motives, thinking that they are causing me distress in my imprisonment. There are varying degrees that bitter jealousy and selfish ambition can come into the life of a person, but none of it is from God. Even the best of us can cave to the kinds of vices that lead to worldly wisdom. Consider some of the people from the Bible such as Abraham, David, and Solomon. God told Abraham that he would father a child with Sarah, but because pregnancy seemed impossible to the couple, Sarah came up with another plan that was culturally acceptable. Sarah said to her husband: See now, the Lord has prevented me from bearing children. Please have relations with my slave woman; perhaps I will obtain children through her. And Abram listened to the voice of Sarai (Gen. 16:2). So, the slave woman got pregnant and had a son and what Abraham got in return was one big giant mess that we are still dealing with today. David wrote much of the Psalms that are in our Bible, and he knew his Bible pretty well! He understood what Gods word said of Israels kings in Deuteronomy and most likely had memorized it. He knew that as king, he was not to acquire the kinds of properties the kings of the other nations collected to measure their glory and strength such as many horses or many wives, nor was he to hoard silver and gold (see Deut. 17:16-20). We know David knew this because he even wrote a song about it that included the verse: Some praise their chariots and some their horses, but we will praise the name of the Lord, our God (Ps. 20:7). Yet at the height of his reign as king, he conducted a census to measure the strength of his nation instead of trusting the God who told Him that his power did not come from numbers but from God alone. Can you see what Abraham and Davids stories all have in common? They followed after the wisdom of the world instead of trusting the word of God as their source of wisdom. Abraham wanted a son so badly and for his legacy to go on, so he took matters into his own hands and got his female slave pregnant. David conducted a census just like the other kings did because he needed to know how he and his nation compared to other nations. If you listen closely to the pages of scripture you can hear the serpents question with these men: Has God really said...? The wisdom of the world would lead you to an easier and wider road rather than a narrow and more difficult one. The wisdom of the world would have you erect a house on sand instead of spending the time necessary to lay a good foundation. Heavenly Wisdom Unlike worldly wisdom, the kind of wisdom that leads to the thriving life God created us to know and enjoy does not come from within, or from this world, or beneath; it comes from above where God is seated. The wisdom from above is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy, and full of good fruits (v. 17). From where does heavenly wisdom come from? It comes from God! Where can I gain this kind of wisdom? From the counsel God has already given, which is His word. We already saw in the first chapter that those of us who lack wisdom, are to ask God for it without doubting (1:5-6); the source of the kind of wisdom we need comes from the word of God. We gain wisdom from above when we first listen to what God has said through His word and then become a doer of it by putting what we read into practice (see 1:21-25). But here is the thing... there is no wisdom from above if you do not have the kind of faith that moves you to really trust the truth of Gods word. It is one thing to say you believe the Bible to be true and another to act upon that belief. Think for a moment about what we say we believe at Meadowbrooke; this is what we state on our webpage about the Bible: We believe the Bible, including the Old and New Testaments, is the divine revelation, the original autographs of which were verbally inspired by the Holy Spirit, thus rendering them trustworthy and solely authoritative in faith and practice (2 Tim. 3:16, 2 Pet. 1:20-21). The Scriptures reveal the mind of God concerning the need and the method of human redemption, the character and destiny of mankind, and are useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (Jn. 5:39, 2 Tim. 3:16-17). The more important question is not if we are okay with that statement, but do we really believe it? The Bible testifies of itself: All Scripture is inspired by God and beneficial for teaching, for rebuke, for correction, for training in righteousness; so that the man or woman of God may be fully capable, equipped for every good work (2 Tim. 3:16-17). In the book of Hebrews, we are told, For the word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (4:12). But do you really believe it to be what it claims? If you believe the Bible to be the word of God and that it is beneficial for teaching, for correcting, and training in righteousness, then how is it shaping your choices in life, what kind of influence is it having on your relationships, how does it affect how you behave and function at work? Do you believe the Bible to be the word of God even if what it tells you to do with your life makes no sense to those around you and the rest of the world? Think about some of the things that God told His people to do. God told Abraham to leave his home in Ur and promised him a child, even though he and his wife Sarah were quickly advancing in age to the point that fathering a child would be highly improbable. The conventional wisdom of Abrahams day suggested that he father a child through one of his servants, but that was not the promise God made to Abraham. God promised a son that would be both his and Sarahs, and in their old age God provided an heir. God used men who acted upon the word of God when others thought they were nuts. Men like Moses who God commissioned to lead the Hebrews out of Egypt. Men like Joshua who God told to march around Jericho a bunch of times while blowing seven trumpets and then on the seventh day after the seventh time around the city to shout to bring down the walls of the city. Men like Gideon who God ordered to cut his army of 32,000 soldiers down to 300 to face an army of at least 135,000; each of Gideons soldiers were to carrying a torch, a clay pot, and a trumpet that they would blow after breaking the clay pot at night while surround the 135,000 Midianite army and then shout: A sword for the Lord and for Gideon! and this would be the way they would defeat an army that outnumbered them by 440 to 1 (see Judges 7:1-8:10). God raised a shepherd boy whose own father and brothers did not think much of to be a king over Israel, and it would be through his descendants a savior would be born who would rule the nations. God spoke through unlikely prophets of old, and choose an unassuming and impoverished virgin girl and her fianc to raise up the promised Messiah that she alone would be the biological parent of, and the child would grow up and live the life we could never live in a little country about the size of New Jersey for the purpose of suffering on a cross and dying under the wrath of God a death we all deserved. This is why the apostle Paul wrote, For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God (1 Cor. 1:18). Gods wisdom is different! Not only is the wisdom of God different, but it is in a whole different category than the wisdom of the world. In what way is it different? We are told in verse 17, But the wisdom from above is first pure, then peace-loving, gentle, reasonable, full of mercy and good fruits, impartial, free of hypocrisy. Gods words and His ways rub against the grain of the worlds conventional wisdom and is the reason the prophet Isaiah wrote of God, For My thoughts are not your thoughts, nor are your ways My ways, declares the Lord (55:8). The question for you, dear brothers and sisters, is what are you doing with it, or maybe a better question for some of you is, What will you do with His word? Conclusion What wisdom is guiding you? What wisdom is shaping your decisions? What wisdom are you applying to your marriage, your children, and your friendships? James is not offering us an option here, for what the Holy Spirit is showing us in James is that if you belong to Jesus, then you have no business with the kind of wisdom that is earthly, natural, and demonic. Why, because we are kingdom people! I told you that I believe what James is doing is simply applying Jesus sermon on the mount to everyday life. I have shared with you repeatedly that the way you come to Jesus is as one who is poor in spirit, one who mourns over sin, and one who is meek enough to lay you pride before the cross of Christ. These are the first three of Jesus beatitudes and are what theologians call, the beatitudes of need. The fourth beatitude is the fruit of the first three: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). How can I be satisfied? By finding my satisfaction in the One who is infinitely righteous and from whom true wisdom is found. What does a hunger and thirst for righteousness produce when that hunger and thirst is satisfied in Jesus? It produces what theologians call the beatitudes of action. I will pick up on this next Sunday, but for now I think it is enough for you to see what James is doing with wisdom and our Lords beatitudes. What kind of fruit does wisdom from above produce? It is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy. Pure: Blessed are the pure in heart, for they will receive mercy (Matt. 5:8). Peace-loving: Blessed are the peacemakers, for they will be called sons of God (Matt. 5:9). Gentle (meek): Blessed are the gentle, for they will inherit the earth (Matt. 5:5). Reasonable (compliant): Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). Full of mercy: Blessed are the merciful, for they will receive mercy (Matt. 5:7). Impartial / free of hypocrisy: Blessed are those who mourn, for they will be comforted (Matt. 4). Full of good fruit: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). My question for you is what are you doing with the wisdom that comes from above? It is the wisdom from above that calls those who follow Jesus through the narrow gate instead of the broad gate (Matt. 7:13-14). The wisdom from above calls the Christian to build upon the rock instead of sand (Matt. 7:24-29). The wisdom from above calls us to action in such a way that we do not only call Jesus Lord but live in subjection to His lordship (Matt. 7:22-21). The wisdom that is earthly, natural, and demonic will lead to death. The wisdom from above will lead to the kind of living where you can truly thrive as a child of God. Some of you may need to turn from whatever wisdom that has been guiding you, by humbling yourself before God Almighty. I will leave you with James 4:3-4 and you can do with it what seems best in light of what we have considered today: You ask and do not receive, because you ask with the wrong motives, so that you may spend what you request on your pleasures. You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wants to be a friend of the world makes himself an enemy of God. [1] Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1982), 151. [2] Ibid.

In this video, JC Schroeder looks at the Greek text of the first Beatitude, "Blessed are the poor in spirit, for theirs in the kingdom of heaven" (Matthew 5:3 and Luke 6:20).Works Cited:Rebekah Eklund, The Beatitudes through the Ages (Grand Rapids: Eerdmans, 2021).Wesley G. Olmstead, Matthew 1-14: A Handbook on the Greek Text, Baylor Handbook on the Greek New Testament (Waco: Baylor University Press, 2019).Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids: Baker Academic, 2017).Charles L. Quarles, Matthew, Exegetical Guide to the Greek New Testament (Nashville: B&H Academic, 2017).Time Stamps:0:00 Introduction0:38 "Blessed"5:21 "the poor in spirit"7:41 "for theirs is the kingdom of heaven"10:56 "theirs"12:46 "kingdom of heaven"17:03 Comparison with Luke 6:20---------------

Faith isn't just believing—it's staying connected to Jesus. Hebrews 11:6 reminds us that without faith, it's impossible to please God, but what does that mean for our daily lives?In this podcast, Susie and Angie explore how faith fuels our relationship with Christ, helps us hear His voice, and strengthens our walk with Him. Join us as we dive into practical ways to keep our focus on the main thing—our connection with Jesus.Hebrews 11:6 (NIV)“And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.”https://livesteadyon.com/https://susiecrosby.com/https://www.logos.com/https://enduringword.com/https://www.wordhippo.com/https://www.biblegateway.com/https://www.blueletterbible.org/Rudolf Bultmann, “Πιστεύω, Πίστις, Πιστός, Πιστόω, Ἄπιστος, Ἀπιστέω, Ἀπιστία, Ὀλιγόπιστος, Ὀλιγοπιστία,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 176–177.Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 1993), 576.Thomas D. Lea, Hebrews, James, vol. 10, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 201.David G. Peterson, “Hebrews,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1347.Anthony C. Thiselton, “Hebrews,” in Eerdmans Commentary on the Bible, ed. James D. G. Dunn and John W. Rogerson (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2003), 1473.Theme music:Glimmer by Andy Ellison

The opening words of Philemon prompt us to ask in what sense Paul is a prisoner in relation to Christ. In part this is a grammatical question, but a couple of contemporaneous papyri texts might supply hints as to the cultural understanding. Dr. Seth Ehorn is Assistant Professor of Classics and Biblical Languages at Houston Christian University. Among other things, he has published 2 Maccabees 1-7: A Handbook on the Greek Text and 2 Maccabees 8-15: A Handbook on the Greek Text, both in the Baylor Handbook on the Septuagint Series. He is currently working on a commentary on Paul's Letter to Philemon. He has contributed a few episodes to Exegetically Speaking, including one on Philemon 2. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3DKJ0KE  M.A. in Biblical Exegesis: https://bit.ly/4afuir9 

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 19 - 1 John 5:13-17 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 8/10/2024 Bible: 1 John 5:13-17 Length: 25 min.

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 16 - 1 John 4:13-19 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 7/13/2024 Bible: 1 John 4:13-19 Length: 33 min.

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 16 - 1 John 4:13-19 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 7/13/2024 Bible: 1 John 4:13-19 Length: 33 min.

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 16 - 1 John 4:13-19 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 7/13/2024 Bible: 1 John 4:13-19 Length: 33 min.

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 14 - 1 John 4:1-6 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 6/21/2024 Bible: 1 John 4:1-6 Length: 32 min.

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 14 - 1 John 4:1-6 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 6/21/2024 Bible: 1 John 4:1-6 Length: 32 min.

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 14 - 1 John 4:1-6 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 6/21/2024 Bible: 1 John 4:1-6 Length: 32 min.

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 13 - 1 John 3:21-24 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 5/23/2024 Bible: 1 John 3:21-24 Length: 20 min.

In this episode of the Reformed Brotherhood Podcast, hosts Jesse Schwamb and Tony Arsenal delve into a deep discussion on John 3:16, one of the most quoted verses in the Bible. They tackle this well-worn path from a fresh perspective, discussing the nuances of the Greek language and the importance of understanding the original text. They also explore the significance of belief, the intent of the atonement, and God's specific purpose in sending His Son into the world. Listen in as they challenge common interpretations and encourage a deeper understanding of this central expression of Salvation.

Ashley discusses the basics of English Bible translations! For further research on Bible translations, view: Brief Research | https://wiki.logos.com/Bible_Translation_Spectrum In-Depth Research | https://www.thegospelcoalition.org/essay/the-bible-in-translation/ Choosing a Bible Translation - Bible Project |  https://www.olivetree.com/blog/a-guide-to-finding-the-right-bible-translation/ References: John 3:16 Greek Text | https://biblehub.com/text/john/3-16.htm Bible Translations Chart | https://stannbb.org/our-faith/the-bible/bible-translations/ Listen Here! Spotify | https://podcasters.spotify.com/pod/show/lightandlogic Apple Podcasts | https://podcasts.apple.com/us/podcast/light-and-logic/id1609316375 Stay Connected! Instagram | https://www.instagram.com/light.and.logic?igsh=OHpldGVidDVxN3Bo&utm_source=qr Facebook | https://www.facebook.com/aapod22 Business Inquiries: Email | aandapod22@gmail.com Music: Music from #Uppbeat (free for Creators!): https://uppbeat.io/t/all-good-folks/cheeky-chops License code: FGVXDQIU7QET0HTM

A new MP3 sermon from Bethel Baptist Church - St. Charles, IL is now available on SermonAudio with the following details: Title: Lesson 8 - 1 John 2:24-29 (Greek Text) Subtitle: More Painless Greek - 1 John Speaker: Jay Smith Broadcaster: Bethel Baptist Church - St. Charles, IL Event: Teaching Date: 3/16/2024 Bible: 1 John 2:24-29 Length: 37 min.

In the greeting of his letter to Philemon (v. 2), Paul calls Archippus a “fellow soldier.” Roman soldiers were often involved in the capturing and returning of runaway slaves, a function that may explain why Paul characterizes Archippus like so in this letter. Dr. Seth Ehorn is guest faculty at Wheaton College currently teaching Greek. His publications include 2 Maccabees 1-7: A Handbook on the Greek Text and 2 Maccabees 8-15: A Handbook on the Greek Text. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3T5SK6f M.A. in Biblical Exegesis: https://bit.ly/4a2Tr78 

Disciples Disciple (Reproduce)The Gospel of God: Crown of Thorns and Crown of GoldGospel of God: the promise of the final permanent physical manifestation of God on the earth in sovereign power.Now when he heard that John had been arrested, he withdrew into Galilee...From that time, Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.” Matt 4:12, 17A baptism of repentance for the forgiveness of sins. Luke 3:3What was John PROMISING?This verse may seem to be simple, but it is probably the most difficult verse in the entire Gospel of Mark, not only because of some of the difficult terms but because of the unsuspected complication in the syntax.John had baptized men who confessed their sins so that they might escape judgment. [I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 136.]In short, John's baptism was a step toward the Promised One's forgiveness.Darrell L. Bock, Luke: 1:1–9:50, vol. 1, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 1994), 289.What Shall We Do?Give Evidence of Genuine Repentance:The Crowd – Generosity (clothing and food)Tax Collectors – Honest in Business (Tax Collecting)Soldiers – Content with wages (Extortion and Lying)

What does it mean to inquire about the Greek New Testament? What do translators use as a base text? Why do some versions of the Bible omit verses that can be found in other versions? These questions and more are addressed in this helpful presentation about the Greek text.----------------------------Please follow us on these platforms:Youtube: https://www.youtube.com/@JointhesearchTikTok: https://www.tiktok.com/@jointhesearchInstagram: https://www.instagram.com/jointhesearchtodayFacebook: https://www.facebook.com/jointhesearchtodayYou can email us at thesearchwithclintandshahe@gmail.com

Exegeting Hebrews 1:1-2 from the Greek TextSupport this podcast at — https://redcircle.com/lets-talk-scripture/donations

James 1:3“because you know that the testing of your faith produces perseverance.” (NIV) Angie teaches on the concept of God testing us and how He equips us with everything we need to be successful. https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @livesteadyonInstagram @angiebaughman421 Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/You can download a blank study sheet here:https://livesteadyon.com/sbs-blank-study-sheet/ Interested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/ Logos Softwarehttps://www.logos.com/Enduring Word Commentaryhttps://enduringword.com/ WordHippohttps://www.wordhippo.com/ BibleGatewayhttps://www.wordhippo.com/ Blue Letter Biblehttps://www.blueletterbible.org/ The New International Version (Grand Rapids, MI: Zondervan, 2011), Jas 1:2–3. Brian Simmons, trans., The Passion Translation (BroadStreet Publishing, 2017), Jas. Spurgeon, Charles Haddon The New Park Street Pulpit, Volumes 1-6 and The Metropolitan Tabernacle Pulpit, Volumes 7-63 (Pasadena, Texas: Pilgrim Publications, 1990)Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1982), 68. Thomas D. Lea, Hebrews, James, vol. 10, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 257. Theme musicHeartwarming by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/3864-heartwarmingLicense: http://creativecommons.org/licenses/by/4.0/ 

Hebrews 12:2b“For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.” (NIV)Susie Crosby visits with Angie to discuss how Jesus dealt with the shame of the cross and how we can let go of shame.https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @livesteadyonInstagram @angiebaughman421https://susiecrosby.com/ Facebook https://www.facebook.com/susiecrosbyauthor Instagram https://www.instagram.com/susiecrosby/Susie's devotional, “Just One Word: 90 Devotions to Invite Jesus In,” can be found here: https://www.amazon.com/Just-One-Word-Devotions-Invite/dp/0736974806/ref=sr_1_1?keywords=just+one+word+susie+crosby&qid=1686828200&sprefix=just+one+word+susis%2Caps%2C116&sr=8-1 Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/You can download a blank study sheet here:https://livesteadyon.com/sbs-blank-study-sheet/Interested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/Angie mentioned lyrics from the song, “Look What You've Done” by Tasha LaytonLogos Softwarehttps://www.logos.com/Enduring Word Commentaryhttps://enduringword.com/WordHippohttps://www.wordhippo.com/BibleGatewayhttps://www.biblegateway.com/Blue Letter Biblehttps://www.blueletterbible.org/Brian Simmons, trans., The Passion Translation (BroadStreet Publishing, 2017), Heb.Carl Schneider, ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–)The New International Version (Grand Rapids, MI: Zondervan, 2011), 1 Ti 4:12.Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 1993)John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 12:2.Catherine Kroeger, Mary Evans, and Elizabeth Elliot, The IVP Women's Bible Commentary: An Indispensable Resource for All Who Want to View Scripture through Different Eyes (InterVarsity Press, 2002), 773.Theme musicHeartwarming by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/3864-heartwarmingLicense: http://creativecommons.org/licenses/by/4.0/

Today we will talk about the three primary classes of Greek texts that make up the archeological history of the text as it was handed down.

Dr. Christian Askeland, Senior Researcher at Museum of the Bible, is interested in the origins and diversity of early Christianity, endeavoring to reconstruct historically the movements from which the relevant texts and manuscripts arose. He has authored John's Gospel: The Coptic Translations of its Greek Text. Jude 12 poses a series of challenges for the interpreter, including the sorting out of the original wording amidst differing manuscripts (textual criticism).

Dr. Christian Askeland, Senior Researcher at Museum of the Bible, is interested in the origins and diversity of early Christianity, endeavoring to reconstruct historically the movements from which the relevant texts and manuscripts arose. He has authored John's Gospel: The Coptic Translations of its Greek Text. When reading scholarship about the NT, one frequently encounters references to the Coptic language and its texts. What is this language? When did it originate? How is it important for studying ancient texts and traditions?

Jesus had a great sense of humor, and Pastor Chris says that you might have to look a little more closely to see it-- and hear it. But you might also have to push past some embedded theology and hear Scripture read in a different way. Join him as he reads a familiar parable of Jesus, then points out some wonderfully funny places that will delight and challenge you. How are you spending "your" resources? Are you building bigger barns?

Today we will be doing an exegetical study of Romans 10:8-10 - a well-known passage. The overall thrust of the text will highlight the way and means by which a person can be saved. Our study in the Greek text will show the beauty of these things to give us what we have today as a doctrinal statement of the Christian faith.Support this podcast at — https://redcircle.com/lets-talk-scripture/donations

Luke 19:28-40 The Triumphal Entry (or "The One Mighty King who was Humble") Ross Tenneson / General Summary Exegetical Main Point: Jesus enters Jerusalem to begin his reign with all authority and all gentleness, making him worthy of all worship. Sticky: We must worship the one mighty king who was gentle. Introduction In our modern world, some things are easier than ever and some things ar harder than ever. It's easier to get food than ever, easier to get shelter than ever, easier to get education or access to technology than ever. On the other hand, it's harder to guard your attention and focus than ever. Even twenty-five years ago, there was not widespread cable television with any kind of channel for every kind of person. Fifteen years ago, there was not computers in our pockets programmed to consume as much of our attention as possible. They're so addictive we can spend hours on them a day (and many of us do). In light of this age of distraction and diversion, I want to ask this morning: what does our worship of Jesus look like on a day to day basis? Am I hungry for him? Am I seeking him? Am I praising him both regularly and spontaneously? The Scriptues are calling us into a whole life of worship (not just on Sunday mornings, but daily). And in some ways, in our modern world, this is harder than ever. So, let's go into our text and see what kind of heart the Scriptures are calling us to have towards Jesus. We have been on a journey with Jesus together for the last two years. In our text this morning: he arrives at his destination, the capitol city of Israel: Jerusalem. In Jerusalem, he is going to accomplish the most important deeds of his life— and of all history. These deeds are at the center of what he came to do and give meaning to everything else he did and taught. Revelation Luke 19:28 (ESV) 28 And when he had said these things, he went on ahead, going up to Jerusalem. The last several chapters of Luke captured a couple years of Jesus's life as he journeyed around the Judean countryside, teaching and performing miracles. In these remaining chapters of Luke, narrative time will slow way down as they focus almost exclusively on the last week of Jesus's life before his death and resurrection. The slowing down on his death and resurrection is saying to us: this is what matters most. For these events to unfold Jesus must first enter the city of Jerusalem. It sounds rather routine to enter and leave cities: we do it all the time. I can hop on 35W and be outside of Minneapolis in about twelve minutes. Yet, what we are witnessing here is not so ordinary. You see, Jesus has this title in the gospel of Luke that starts with a “C.” We tend to think it's his last name but it's not. Does anyone know what it is? Christ means “messiah.” The “messiah” is the king like David who is going to defeat Israel's enemies and rule from Jerusalem. Jesus's disciples are making these connections. Later in this passage they call him a “king.” In Israel, Jerusalem was the city where the king ruled from. Jesus is not just any old guy entering Jerusalem. He's doing so as the rightful ruler of Israel and Jerusalem is the seat of power where the king rules from. What we are seeing here is Jesus is taking steps closer to beginning his rule by taking steps toward Jersualem. There's a sense of tension as he approaches the city. Jerusalem and her people have not been loyal to him or his father for generations and generations. As we have travelled through this gospel, one thing we have seen are that the religious and political rulers of the people remain opposed to Jesus (even in this story the Pharisees oppose him as king). What typically happens to people who oppose kings who come into their city to rule? It doesn't take long for them to find their way into a dungeon or onto a nuse. Yet, what we will see in this story is this is not how Jesus acts at all, and it's going to reveal something precious about his character. So, let's keep reading and see what we learn about Jesus, Luke 19:29–35 ESV 29 When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, 30 saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?' you shall say this: ‘The Lord has need of it.' ” 32 So those who were sent went away and found it just as he had told them. 33 And as they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 And they said, “The Lord has need of it.” 35 And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. First, Luke shows us a picture of Jesus's authority. He sends two of his disciples to villages on the outskirts of Jerusalem. He is just arriving at the mount of olives, a mountain that sits just East of Jerusalem and looks down upon it. He tells his disciples to go into the village ahead of him and where they will find a colt tied up (basically a young horse or a donkey). From other parts of the Bible, it's pretty clear that the animal Jesus rides is a donkey. He says “no one has ever yet sat” on it, which could point to the purity of his mission.[1] He also gives them authority to retrieve it from their owners: all they need to say is, “the Lord has need of it.” Then verse 32 says, “So those who were sent went away and found it just as he had told them.” Events like these show that our Jesus has all authority: no questions. What's distinct about a king is that others obey his words. He commands and others obey. Yet, this King's words go beyond those of mere earthly kings. He commands not only people to obey, but all of creation and different circumstances. He can command his disciples to fetch a colt from those who had never met him, and they will obey. More than that, they found things just as he told them. In all that we are about to witness in Jesus's life, we should not fail to see that he always has all things in control. Moreover, this interaction shows us all of our possessions are just on loan from him. When he asked for this donkey, he was only asking for what was already his own. Church, you should be prepared: at any time Jesus may tell you to do something or require something from you. You belong to him and so do all your possessions. So, his disciples go and find the colt Jesus had told them about. The owners of the cold ask, “why are you untying our property?” They reply, “the Lord has need of it.” And it works: they hear that and release their colt. While I wouldn't recommend you trying this, “the Lord has need of this,” we should have the same trust God can give us anything we need when we need it. What does Jesus mean by, “the Lord has need of it?” Was Jesus tired of walking, did he need a beast to carry him the final leg to Jerusalem? I doubt it. The necessity for the colt was not so much for any inability or lack Jesus had, but rather to communicate a message. What message is he communicating? First, it is common for kings to ride on beasts of burden and for their animals to carry them places. A young colt or donkey isn't the only animal Jesus could have chosen. Yet, Jesus's choice of a young colt is meant to communicate something incredible to us about his character: What is it showing us about his character? First off, when Jesus comes back soon, he won't be riding a donkey. Revelation 19:11 says, Revelation 19:11 ESV 11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. Jesus will be riding a great war horse. His war hourse symbolizes that he will come to bring righteous and final judgemeng against sin. Yet, that's not what our king chose to ride as he enters Jerusalem in his first coming. Rather than a war horse, he came on a young, gentle, peace-time animal. The prophet Zechariah captures what Jesus is signalling to his people by riding this colt. Zechariah 9:9 Zechariah 9:9 ESV 9 Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey. When Jesus comes not on a mighty war horse, but on a donkey. Zachariah uses the word “humble” to describe him. That word also means “without property” or “poor.”[2] Jesus does not come to Jerusalem seeking wealth, prestige, or power. He does not come seeking to associate with powerful people. He comes as a poor man for poor men. The cloaks thrown over the donkey would have been how the poor would have made a saddle.[3] What does Jesus's humility change about the way he approaches the city? In humility, this king does not come to immediately assert his complete rule and judge his enemies. Instead, he comes to serve and help needy sinners. There's a character trait that goes along with deep humility: gentleness. Jesus pairs these ideas together in Matthew when he says he's “gentle and lowly in heart.” Pride leads us to be brutal and impatient with others, especially our adversaries. On the other hand, Jesus has a patience and gentleness with people that's unmatched. Kings with unquestioned authority fill history: yet few if any of them were ever gentle. Brutal, merciless rulers fill the pages of the Bible (as we studied the book of Daniel we saw that being proud and being violent went hand in hand). Yet, there was one king with all authority who somehow also possessed all gentleness: Jesus of Nazareth. He is the one mighty king who was humble! So, when he came into rebellious Jerusalem, the city that had spurned his and his Father's rule for centuries, he came not to tear it to the ground brick by brick and destroy its people. He would have been righteous in doing so, yet his character is humble and gentle. He came to the city of Jerusalem not to kill his enemies, but to die for them to make them friends instead. Friends, this is unspeakably good news for us. Like the people of Jerusalem, we have lived with opposition and defiance against the rule of God in our lives. We, like the people of Jerusalem, deserve the sentence of death. And yet, this morning, Jesus comes to us just as humbly. As I speak, he is inviting you to come to him as the one who shed his blood for you so that he could forgive all your sins and welcome you as a son or daughter. If you don't know him yet, he is welcoming you this morning to turn from your sin and trust him. Because Jesus is a gentle savior, we as sinners can flee to him rather than fleeing from him. Whether your just wanting to start following him this morning or have followed him for decades, you can flee to him rather than from him because of his humble heart. Here's what Dane Ortlund writes, “When we sin, we are encouraged to bring our mess to Jesus because he will know just how to receive us. He doesn't handle us roughly. He doesn't scowl or scold. He doesn't lash out, the way many of our parents did. All of this restraint on his part is not because of a diluted view of our sinfulness. He knows our sinfulness far more deeply than we do. Indeed, we are aware of just the tip of the iceberg of our depravity, even in the most searching moments of self-knowledge. His restraint simply flows from his tender heart for his people.”[4] Now church, we love to hear messages about Jesus's gentleness and humility. We love far less being humble like he was. Yet, the Lord's call on us to be gentle like Jesus is never more important times like ours. We live in a time of harshness and impatience. We tend to see those we disagree with not as friends with different perspectives, but foes. Yet, situations where we disagree with another or feel hurt by another test our gentleness like nothing else. I tend to be gentle with others until I believe I'm clearly in the right and they are clearly in the wrong and I have the “right” to overpower them. To my shame, I remember evangelizing once in a park and talking to some kids about Jesus. A man came up and threatened to call the police on me if I didn't stop. Instead of a humble approach to him like Jesus, I asked him if he had ever read the bill of rights. As I've reflected more on this incident in the years that followed, I've seen more and more how in the wrong I was to be harsh with this man. Even though legally I was “right,” my heart and my manner before the Lord was dead wrong! In any dispute, the person you are in conflict with is more important than winning. And even if we “win” an argument, yet do so in an un-christ-like way, we lost. And never is our gentleness more important church than when we disagree with each other. How is our church family any different than the world if we are harsh with each other or avoid one another and relational divisions separate us? The one mighty king who is gentle, the Lord Jesus shows us, this is the way. And now as we get to these last verses, these poor disciples who follow Jesus are going to show us what a proper response to the humility and authority of Jesus: Luke 19:36–38 ESV 36 And as he rode along, they spread their cloaks on the road. 37 As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, 38 saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” “they spread their cloaks on the road.” These disciples at this moment are showing the reverence to Jesus that he is worthy of. He is riding on a young colt, with nothing but a cloak for a saddle (this would be how the poor would ride their animals). Around him, are all kinds of poor folks and outcasts who had begun to follow him.[5] We are seeing here a clear picture of the Christian faith: a king with all authority who has humbled himself to be a poor traveler and the poor and outcasts surrounding him to give him worship. He's the king who is vastly above all, yet somehow all are welcome to come and adore him. We see in verse 37 that he's approaching Jerusalem, riding down the mount of Olives toward it, and expectation is building. The disciples at this time remember all the mighty things king Jesus had done, healing the sick, casting out demons, raising the dead. To what degree they understand that Jesus is going to become king by giving his life (rather than taking the lives of others) is unknown. Yet, their response is still right and appropriate for this moment: “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” The earthly presence of God's king turns their worship and praise upward to God in the heavens. Because of the gift of Jesus, they can't help but praise God. This is what experiencing Jesus intimately should produce: passionate worship for God. As we experience this human king who brings the presence and rule of God into our lives, and does it so patiently and lovingly, the only proper response is worship. “Peace in heaven” means that the kingdom of heaven is now at peace with God's people on Earth because of what Jesus will do.[6] Church, our main point this morning is, We must worship the one mighty king who was humble. As the next verses show, when we worship Jesus passionately as he deserves, it will make people uncomfortable and even offend them. The Pharisees won't acknowledge that Jesus is this worthy of worship, so they oppose those who do: Luke 19:39–40 (ESV) 39 And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 40 He answered, “I tell you, if these were silent, the very stones would cry out.” First point here: never fail to worship Jesus passionately because you think you will make someone else uncomfortable. When we pray and sing, raise your voice loud and give him the worship he deserves. I think Jesus's answer to the Pharisees underlines this very point: he is worthy, deserving, and due all worship. To be the one king with all authority who is also humble puts Jesus in a category of his own and demands that we respond to him with worship. “I tell you, if these were silent, the very stones would cry out.” That means, Jesus will inevitably receive the worship he is due. You can silence these particular people here and now, but make no mistake, there will be passionate worshippers of Jesus. And we can see this in history, after two thousand years of persecution of the true church, Jesus is still receiving passionate worship from all kinds of people. The last thing we want is to be silent and not praise king Jesus and for mere stones to out worship us! Church, we should feel a deep burden to worship Jesus because we are aware of his worth. Sometimes we can love our spouse or our child so much it hurts in our guts. We should feel this way about Jesus, and I confess that many times I don't and need God to keep changing my heart! We should sense he is so worthy of worship that even the stones would have to praise him if we don't. Application I'm sensing a tension in my own lives and ours as a church family: While Jesus is completely worthy of all our worship, we struggle to passionately praise him daily as he deserves. What do I mean by passionately praising him daily? Worshiping Jesus looks like reading Jesus's words, praying to to him, singing to him, and thinking about him (he should be on our minds). You may be thinking that I'm talking about duties you should do just because they are the right thing. That's not what I'm talking about. I'm talking about ways to spend time with the one your soul adores. If I were to say, “here are some sweet ways to connect with your spouse or your best friend.” You wouldn't think, “Great, another to-do list!” But, “that's exciting to me because I want to find ways to be closer to that person.” My plea is that we would daily take advantage of these different ways Jesus gave us to know him! This will mean finding out what idols or distractions are getting in the way. We can't both worship Jesus daily as he deserves and spend hours on apps, streaming, and media. We can't both worship Jesus and watch endless sports or movies. None of these things are wrong on their own, but when they consume large chunks of our schedule, they become our priority and choke out our greatest priority: worshipping Jesus. My plea this morning is that as you see a king who is so mighty yet so gentle and therefore so worthy of worship that we would give him more and more of our daily attention, more of our focus, and more of our hearts. Psalm 119:20 says, My soul is consumed with longing for your rules at all times. The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ps 119:20. In a holy heart, there is a burning and a yearning for God on a daily basis. I'm not there yet, and I believe many of us are not there yet. Right now, Jesus is coming to us humbly through the preaching of the gospel and presence of his Holy Spirit. Let's respond to him with the hearty worship he is worthy of! Exported from Logos Bible Software, 12:17 PM February 2, 2022. [1] Bock, D. L. (1996). Luke: 9:51–24:53 (Vol. 2, p. 1554). Baker Academic. [2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 856. [3] John Calvin, Harmony of Matthew, Mark, Luke, trans. David W. Rev. William Pringle, vol. 1, Calvin's Commentaries 23 Volume Set (Grand Rapids, Michigan: Baker Books, 2009), 447. [4] Dane C. Ortlund, Gentle and Lowly: The Heart of Christ for Sinners and Sufferers (Crossway, 2020) 54. [5] John Calvin, Harmony of Matthew, Mark, Luke, trans. David W. Rev. William Pringle, vol. 1, Calvin's Commentaries 23 Volume Set (Grand Rapids, Michigan: Baker Books, 2009), 447. [6] I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, New International Greek Testament Commentary (Exeter: Paternoster Press, 1978), 716.

Today we read and talk through the long list of names that Matthew places at the beginning of his Gospel. What does it all mean? Is it just a boring list, or is there more to it? There's always more to it. References/Sources France, Richard T. The Gospel of Matthew. Grand Rapids, MI: Eerdmans, 2010. Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids, MI: William B. Eerdmans Pub., 2009. Nolland, John. The Gospel of Matthew: A Commentary on the Greek Text. Eerdmans, 2008. NRSV Cultural Backgrounds Study Bible

Before we can start reading and attempting to understand what Matthew is saying in his gospel, we need to know what the context into which he wrote was and why he wrote it. Today, we spend some time laying the groundwork for an intense study of the Gospel According to Matthew. References/Source France, Richard T. The Gospel of Matthew. Grand Rapids, MI: Eerdmans, 2010. Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids, MI: William B. Eerdmans Pub., 2009. Nolland, John. The Gospel of Matthew: A Commentary on the Greek Text. Eerdmans, 2008. NRSV Cultural Backgrounds Study Bible

វា​ពិត​ជា​អស្ចារ្យ​ខ្លាំង​ណាស់ ព្រះ​យេស៊ូវ​មិន​បាន​រក្សា​ថ្ងៃ​សប្ប័ទ ដោយ​ព្រោះ​ព្រះ​អង្គ​សព្វ​ព្រះ​ហឫទ័យ​ក្នុង​ការ​សង្គ្រោះ​ជីវិត​ដោយ​ត្រង់​នេះ​យើង​ឃើញ​ថា ព្រះ​អង្គ​បាន​ព្យាបាល​បុរស​ដែល​មាន​ដៃ​ស្វិត​ម្ខាង​នោះ​ឲ្យ «បាន​ជា​ដូច​ដើម»។ ទង្វើ​នៃ​ការ​ព្យាបាល​មួយ​នេះ​របស់​ព្រះ​យេស៊ូវ​បាន​ញែក​ទ្រង់​ចេញ​ពី​ពួក​ផារិស៊ី។ ជម្លោះ​ទី៦​នេះ​គឺ​កំពុង​តែ​ផ្ដោត​ទៅ​លើ​សេចក្ដី​ប្រកាស​ដំណឹង​ល្អ​នៃ​ព័ន្ធកិច្ច​របស់​ព្រះ​អង្គ មិន​មែន​លើ​ការ​កាត់​ស្រាយ​ខុសៗ​គ្នា​ទាក់​ទង​ទៅ​នឹង​ក្រឹត្យ​វិន័យ​នៃ​ថ្ងៃ​សប្ប័ទ​ត្រង់​ថា យើង​គួរ​ធ្វើ ឬ​ក៏​មិន​ធ្វើ​អ្វី​នោះ​ទេ។ ហើយ​ការ​នៅ​ស្ងៀម​របស់​ពួក​ផារិស៊ី និង​ការ​ឆ្លើយ​តប​របស់​ពួក​គេ​បាន​បង្ហាញ​ថា ពួក​គេ​ក៏​បាន​បដិសេធ​សេចក្ដី​ប្រកាស​ដំណឹង​ល្អ​នៃ​ព័ន្ធកិច្ច​របស់​ព្រះ​យេស៊ូវ​រួច​ស្រេច​ទៅ​ហើយ។ តាម​ពិត​ទៅ តាម​រយៈ​ការ​បញ្ចប់​ជម្លោះ​មួយ​នេះ​គឺ​លោក ម៉ាកុស កំពុង​តែ​ផ្ដល់​ជា​តម្រុយ​ដល់​យើង​ថា នៅ​ចុង​បញ្ចប់​ព្រះ​យេស៊ូវ​នឹង​ត្រូវ​បាន​ពួក​គេ​បដិសេធ ហើយ​សម្លាប់​ចោល​ដូច​ដែល​មាន​ចែង​អំពី​ព្រះ​មេស្ស៊ី​នៅ​ក្នុង​ព្រះ​គម្ពីរ​សញ្ញា​ចាស់ ដែល​ព្រះ​អង្គ​បាន​យាង​មក ដើម្បី​នឹង​បំពេញ​ទំនាយ​ទាំង​នោះ។ សរុប​សេចក្ដី​ទៅ បង​ប្អូន! ព័ន្ធកិច្ច​ដំណឹង​ល្អ​នៃ​សេចក្ដី​សង្គ្រោះ​របស់​ព្រះ​ជាម្ចាស់​មិន​មាន​ព្រំដែន​ទេ សូម្បី​តែ​លើ​ក្រឹត្យ​វិន័យ​នៃ​ថ្ងៃ​សប្ប័ទ​ក៏​គ្មាន​ដែរ។ ដូច្នេះ តើ​យើង​បាន​ទទួល​សេចក្ដី​សង្គ្រោះ​របស់​ទ្រង់​ហើយ​ឬ​នៅ? មិន​ថា​យើង​ស្ថិត​នៅ​ក្នុង​កាលៈទេសៈ​ណា​ក៏​ដោយ ក៏​ព្រះ​អង្គ​នៅ​តែ​មាន​អំណាច​ក្នុង​ការ​សង្គ្រោះ​យើង​បាន​ផង​ដែរ។ ដូច​ដែល​យើង​បាន​ឃើញ​ហើយ​ថា ព្រះ​អង្គ​បាន​ត្រាស់​ហៅ ហើយ​សង្គ្រោះ​លោក លេវី ហើយ​បន្ទាប់​មក​បាន​ទៅ​ចូល​រួម​ពិធី​ជប់​លៀង​នៅ​ឯ​ផ្ទះ​របស់​គាត់ ដែល​ក្នុង​ភ្នែក​ប្រពៃណី​គឺ​កំពុង​តែ​បញ្ជាក់​ថា ទ្រង់​កំពុង​តែ​មាន​ទំនាក់​ទំនង​ជា​មួយ​នឹង​មនុស្ស​បាត​សង្គម ដែល​សង្គម​មិន​ឲ្យ​តម្លៃ។ ព្រះ​អង្គ​ជា «កូន​មនុស្ស» ដែល «ជា​ម្ចាស់​នៃ​ថ្ងៃ​សប្ប័ទ» (២:២៨) ហើយ​ក្នុង​ទ្រង់​យើង​ក៏​អាច​ទទួល​បាន​សេចក្ដី​សង្គ្រោះ​នេះ​ផង​ដែរ។ ដូច្នេះ សូម​បើក​មាត់​ដោយ «ប្រកាស​ថា ព្រះ​យេស៊ូវ​ជា​ព្រះ​អម្ចាស់ ហើយ​ជឿ​ក្នុង​ចិត្ត​ថា ព្រះ​បាន​ប្រោស​ឲ្យ​ព្រះ​អង្គ​មាន​ព្រះជន្ម​រស់​ពី​ស្លាប់​ឡើង​វិញ នោះ​អ្នក​នឹង​បាន​សង្គ្រោះ។ ដ្បិត​យើង​បាន​សុចរិត​ដោយ​មាន​ចិត្ត​ជឿ ហើយ​បាន​សង្គ្រោះ​ដោយ​មាត់​ប្រកាស​ប្រាប់» (រ៉ូម ១០:៩-១០)។ គំនិត​គោល​មក​ពី៖ លោក​គ្រូ Guelich, R. A. (ឆ្នាំ ១៩៨៩). ម៉ាកុស ១-៨:២៦ (Vol. 34A, ទំព័រ​ទី១៤០). Dallas: Word, Incorporated។ និពន្ធ​ដោយ៖ លោក ឈាង បូរ៉ា កែ​សម្រួល​ដោយ៖ លោក ទេព រ៉ូ, លោក ខែម បូឡុង, លោក ប៊ុន ធីម៉ូថេ និង​លោក​ស្រី បូល រដ្ឋា ឯកសារ​យោង៖ Bratcher, R. G., & Nida, E. A. (ឆ្នាំ១៩៩៣). “A Handbook on the Gospel of Mark”. New York: United Bible Societies។ Edwards, J. R. (ឆ្នាំ២០០២). “The Gospel according to Mark”. Grand Rapids, MI; Leicester, England: Eerdmans; Apollos។ Swete, H. B. (Ed.). (ឆ្នាំ១៨៩៨). “The Gospel According to St. Mark”. The Greek text with introduction, notes and indices. London; New York: MacMillan and co.; The MacMillan Company។ France, R. T. (ឆ្នាំ២០០២). “The Gospel of Mark: A Commentary on the Greek Text”. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press។ Hurtado, L. W. (ឆ្នាំ២០១១). “Mark”. Grand Rapids, MI: Baker Books។ Guelich, R. A. (ឆ្នាំ១៩៨៩). “Mark 1-8:26” (Vol. 34A). Dallas: Word, Incorporated។ MacArthur, John. (ឆ្នាំ២០១៥). “Mark 1-8” (Vol. 01) Illinois: Moody Publisher។ France, R. T. (ឆ្នាំ២០០២). “The Gospel of Mark: A Commentary on the Greek Text”. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press។ Geddert, T. J. (ឆ្នាំ២០០១). “Mark”. Scottdale, PA: Herald Press ------------------------------------------------------------------------------------------------ អានមេរៀននេះពេញ តាមរយៈ Link ខាងក្រោមនេះ៖ https://plovpit.com/jesus-heals-a-man-with-a-withered-hand/

Young used the Textus Receptus (TR) and the Masoretic Text (MT) as the basis for his translation. He wrote in the preface to the first edition, "It has been no part of the Translator's plan to attempt to form a New Hebrew or Greek Text—he has therefore somewhat rigidly adhered to the received ones." Genre(s): Young's Literal Translation --- Support this podcast: https://anchor.fm/3daudiobooks0/support

Dr. Tim Brookins is Associate Professor of Classics and Biblical Languages at Houston Baptist University, and has co-authored with Bruce W. Longenecker, 1 Corinthians: A Handbook on the Greek Text, among other things. He illustrates the adage that a little learning of Greek, while good as a beginning, is a dangerous thing on its own. Does the grammar of Mark 1:8 tell us that John did not baptize “in” water?

Paul continues to instruct Timothy how the house churches of Ephesus are to be led. Qualifying men and women will have met the list of 15 qualifications that are here in Chapter 3. The problems that arise is that translation committees that help publish English language Bibles have chosen to trust other English translations over the Greek Text of Chapter 3. Here is a treatment of the text that is faithful to the Greek manuscripts.

Inexplicably, since at least 1881, the Church has ceded control of the identity of the Greek New Testament to atheist and liberal textual scholars. Enter RSR friend Alan Bunning and his Center for New Testament Restoration (greekcntr.org). Alan has assembled all the known handwritten manuscripts of the New Testament up to 400 A.D., transcribed the many that hadn't been transcribed, made these available to the world from his website, and created a computer program to collate the text. Significantly, Tyndale House has published a Greek New Testament using Alan's collation! If you would like to help further Alan's work, you can donate to the CNTR or contact him to volunteer if you have skills in transcription, computer or data science, database administration, web design, Greek linguistics, papyrology, or textual criticism. * Want to See Greek Manuscripts for the First Time? Bob Enyart suggests the following steps: - Go to greekcntr.org - Click on Resources, Manuscripts (you'll be here) - Class: Class 1 - Witness: GA P13 - Scroll down and click on the magnifying glass for Hebrews 2, 3, 4, 10, 11, and 12. - Click on the small font blue verse numbers for:    An interlinear (CNTRi)    Strong's numbers    Parts of speech    Bunning Heuristic Prototype (BHP)     Parallel readings from all known extant manuscripts to 400 A.D. Today's Resource: What We Believe & Why We Believe It (Blu-ray, DVD, or Video Download) This is our Christianity 101 series in eight parts... 1. The Bible Itself (revelation, inspiration, illumination, canon) 2. God (attributes, trinity) 3. The Created Beings (angels and man; then the animals) 4. The Old Testament (overview) 5. The New Testament (overview) 6. The Overall Plot of the Bible (dispensations; law and grace; Israel and the Body) 7. The End Times and Hell 8. Eternal Life and Heaven  

Inexplicably, since at least 1881, the Church has ceded control of the identity of the Greek New Testament to atheist and liberal textual scholars. Enter RSR friend Alan Bunning and his Center for New Testament Restoration (greekcntr.org). Alan has assembled all the known handwritten manuscripts of the New Testament up to 400 A.D., transcribed the many that hadn't been transcribed, made these available to the world from his website, and created a computer program to collate the text. Significantly, Tyndale House has published a Greek New Testament using Alan's collation! If you would like to help further Alan's work, you can donate to the CNTR or contact him to volunteer if you have skills in transcription, computer or data science, database administration, web design, Greek linguistics, papyrology, or textual criticism. * Want to See Greek Manuscripts for the First Time? Bob Enyart suggests the following steps: - Go to greekcntr.org - Click on Resources, Manuscripts (you'll be here) - Class: Class 1 - Witness: GA P13 - Scroll down and click on the magnifying glass for Hebrews 2, 3, 4, 10, 11, and 12. - Click on the small font blue verse numbers for:    An interlinear (CNTRi)    Strong's numbers    Parts of speech    Bunning Heuristic Prototype (BHP)     Parallel readings from all known extant manuscripts to 400 A.D. Today's Resource: What We Believe & Why We Believe It (Blu-ray, DVD, or Video Download) This is our Christianity 101 series in eight parts... 1. The Bible Itself (revelation, inspiration, illumination, canon) 2. God (attributes, trinity) 3. The Created Beings (angels and man; then the animals) 4. The Old Testament (overview) 5. The New Testament (overview) 6. The Overall Plot of the Bible (dispensations; law and grace; Israel and the Body) 7. The End Times and Hell 8. Eternal Life and Heaven  

This week we are looking at the Lord's Supper, but specifically in relation to the meal as a means of community formation. I hope you enjoy the episode and it proves beneficial in some shape or form. Song by Abby Houston: Lord We Need You, her Instagram handles: joyfully.abby and melodicallymemorizing Interested in learning the biblical languages in a rosetta stone like format? Check out biblingo.org! Don't forget to take advantage of the CITC discount, just use the discount code: CHRISTISTHECURE when signing up! Follow our new project on Instagram: @historia_ecclesiastica Also check out some virtual ancient world tours here:https://www.ancient-world.co?affid=V624P4Y9 Sources: Banks, Robert. Paul’s Idea of Community. Grand Rapids, MI: Baker Academic, 1994. Green, Joel. Gospel of Luke. New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans Publishing Co., 1997. Green, Joel, Jeannine Brown, and Nicholas Perrin. Dictionary of Jesus and the Gospels. Downers Grove, IL: InterVarsity Press, 2013. Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Bits&Bytes/Accordance electronic. Grand Rapids: Zondervan, 2008. Hawthorne Gerald F., Ralph P. Martin, and Daniel G. Reid, eds. IVP-Paul & Letters. Accordance electronic. Dictionary of Paul and His Letters. Grand Rapids: InterVarsity Press, 1993. Lanuwabang Jamir. Exclusion and Judgment in Fellowship Meals : The Socio-Historical Background of 1 Corinthians 11:17–34. Eugene, Oregon: Pickwick Publications, 2016. http://ezproxy.biola.edu/login?url=http://search.ebscohost.com/login.aspx?direct=true&d b=e000xna&AN=1236847&site=ehost-live. Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. Accordance electronic. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978. Schreiner, Thomas, and Matthew Crawford. The Lord’s Supper. NAC Studies in Bible & Theology 10. Nashville, TN: B&H Publishing Group, 2010. Thiselton, Anthony C. The First Epistle to the Corinthians: A Commentary on the Greek Text. Accordance electronic. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 2000.

Today, we’ve got three more texts to look at in our selection of unitarian Bible translations. Unlike last time where we focused on Christologically interesting passages, today, we’ll examine Luke 23.43, John 7.53-8.11, and 1 Thessalonians 1.3 to look at a punctuation issue, a textual issue, and a grammatical issue. By the end of this Read more about 356 Unitarian Bible Translations 3 (Jerry Wierwille)[…]

In our last episode, I recommended some mainstream Christian Bible translations, but I would remiss if I didn’t also review some important unitarian Bible translations.  Although often overlooked, these versions are important because they have the opposite bias when it comes to passages commonly offered as proof texts for the Trinity.  Also, I asked Dr. Read more about 354 Unitarian Bible Translations 1 (Jerry Wierwille)[…]

Panel – Brian Norton, Belva Smith, and Josh Anderson – Q1 – Greek text-to-speech, Q2 – Dragon password issues, Q3 – Apps for persons with Brain Injury, Q4 – CART Services and other accommodations for persons who are Hard of Hearing, Q5 – Transcription options services in a pinch ————————– Transcript starts here ——————————– (Intro.) […] The post ATFAQ105 – Q1 – Greek text-to-speech, Q2 – Dragon password issues, Q3 – Apps for persons with Brain Injury, Q4 – CART Services and other accommodations for persons who are Hard of Hearing, Q5 – Transcription options services in a pinch appeared first on Assistive Technology at Easter Seals Crossroads.

Welcome to the Podcast of Southwest Bible Fellowship in Tempe, Arizona. WHO ARE WE? • We are a group of people who are committed to living the grace life as set forth by the apostle of the Gentiles, the Apostle Paul. • We come together to study our Bibles, and yes, we believe we have God's perfect Word in the King James Bible. It and it alone is our final authority in all matters of faith and practice! • We do not come together and study our Bibles for the intent of being smarter than others. We understand that knowledge for the sake of knowledge is purely vain and serves no Godly purpose. • We do come together and study our Bibles for the intent of knowing our Lord Jesus Christ and the power of His resurrection. (Philippians 3:10) • We do come together and study our Bibles to understand that we have been crucified with Christ; nevertheless we live; yet not us, but Christ liveth in us: and the life which we now live in the flesh, we live by the faith of the Son of God, who loved us and gave himself for us. (Galatians 2:20) • We do come together and study our Bibles to understand that because Jesus Christ shed His blood for us and we should not live for ourselves but for Him, who died for us and rose again. (2 Cor. 5:15) • We do not claim to have attained to these lofty goals, but we press toward the mark of the prize of the high calling of God in Christ Jesus. (Philippians 3:14) You can donate to this ministry through www.butnow.org and the PayPal button on the homepage.

The letter of James has been disputed and distorted by many through the centuries, but Dr. William Varner, Professor of Bible and Greek at the Master's University, has made the study of this inspired text a labor of love. In his new work, James: A Commentary on the Greek Text (Fontes Press), Dr. Varner utilizes the most recent resources and analytical practices, including the Brill Dictionary of Ancient Greek and discourse analysis, to work through the grammar and syntax of the letter. Travis and Dr. Varner discuss this approach, the correlation between faith and works, and horizons in biblical studies. Check out featured resources, including Dr. Varner's new commentary, at exegeticaltools.com

On today's program, I talk with Scot McKendrick and Kathleen Doyle about their new book, The Art of the Bible Illuminated Manuscripts from the Medieval World, published by Thames and Hudson (and distributed in the United States by W. W. Norton) in November 2016. The book looks at 45 featured manuscripts from across the globe and through 1,000 years of history, including the Lindisfarne Gospels, the Queen Mary Psalter, the Canterbury Royal Bible, the Old English Hextateuch, the Welles Apocalypse, and the Paduan Bible Picture Book, among others. With more than 300 illustrations, which have been meticulously color corrected for this new book, the authors shed light on some of the finest but least-known paintings from the Middle Ages and on the development of art, literature, and civilization as we know it. Dr. Scot McKendrick is the head of Western Heritage Collections at the British Library. His publications include Codex Sinaiticus: New Perspective on the Ancient Biblical Manuscript; Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe; and The Bible as Book: Transmissions of the Greek Text. Dr. Kathleen Doyle is the lead curator of illuminated manuscripts at the British Library. She was the co-curator, with Dr. McKendrick, of an Arts and Humanities Research Council funded exhibition, Royal Manuscripts: The Genius of Illumination, and the lead investigator for the Royal Manuscripts follow-on project, editing with Dr. McKendrick the volume 1,000 Years of Royal Books and Manuscripts. Together the authors also edited Bible Manuscripts: 1,400 Years of Scribes and Scripture, published by the British Library in 2007. To view some of the illuminated manuscripts discussed on this program, visit the British Library's Digitised Manuscripts at https://www.bl.uk/manuscripts/. You can also follow @blmedieval on Twitter, which is linked to the authors' Medieval Manuscripts blog. Garrett Brown is the host of New Books in Biblical Studies. He is a publisher and editor and blogs at noteandquery.com. Follow the channel on Twitter @newbooksbible. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today’s program, I talk with Scot McKendrick and Kathleen Doyle about their new book, The Art of the Bible Illuminated Manuscripts from the Medieval World, published by Thames and Hudson (and distributed in the United States by W. W. Norton) in November 2016. The book looks at 45 featured manuscripts from across the globe and through 1,000 years of history, including the Lindisfarne Gospels, the Queen Mary Psalter, the Canterbury Royal Bible, the Old English Hextateuch, the Welles Apocalypse, and the Paduan Bible Picture Book, among others. With more than 300 illustrations, which have been meticulously color corrected for this new book, the authors shed light on some of the finest but least-known paintings from the Middle Ages and on the development of art, literature, and civilization as we know it. Dr. Scot McKendrick is the head of Western Heritage Collections at the British Library. His publications include Codex Sinaiticus: New Perspective on the Ancient Biblical Manuscript; Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe; and The Bible as Book: Transmissions of the Greek Text. Dr. Kathleen Doyle is the lead curator of illuminated manuscripts at the British Library. She was the co-curator, with Dr. McKendrick, of an Arts and Humanities Research Council funded exhibition, Royal Manuscripts: The Genius of Illumination, and the lead investigator for the Royal Manuscripts follow-on project, editing with Dr. McKendrick the volume 1,000 Years of Royal Books and Manuscripts. Together the authors also edited Bible Manuscripts: 1,400 Years of Scribes and Scripture, published by the British Library in 2007. To view some of the illuminated manuscripts discussed on this program, visit the British Library’s Digitised Manuscripts at https://www.bl.uk/manuscripts/. You can also follow @blmedieval on Twitter, which is linked to the authors’ Medieval Manuscripts blog. Garrett Brown is the host of New Books in Biblical Studies. He is a publisher and editor and blogs at noteandquery.com. Follow the channel on Twitter @newbooksbible. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today’s program, I talk with Scot McKendrick and Kathleen Doyle about their new book, The Art of the Bible Illuminated Manuscripts from the Medieval World, published by Thames and Hudson (and distributed in the United States by W. W. Norton) in November 2016. The book looks at 45 featured manuscripts from across the globe and through 1,000 years of history, including the Lindisfarne Gospels, the Queen Mary Psalter, the Canterbury Royal Bible, the Old English Hextateuch, the Welles Apocalypse, and the Paduan Bible Picture Book, among others. With more than 300 illustrations, which have been meticulously color corrected for this new book, the authors shed light on some of the finest but least-known paintings from the Middle Ages and on the development of art, literature, and civilization as we know it. Dr. Scot McKendrick is the head of Western Heritage Collections at the British Library. His publications include Codex Sinaiticus: New Perspective on the Ancient Biblical Manuscript; Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe; and The Bible as Book: Transmissions of the Greek Text. Dr. Kathleen Doyle is the lead curator of illuminated manuscripts at the British Library. She was the co-curator, with Dr. McKendrick, of an Arts and Humanities Research Council funded exhibition, Royal Manuscripts: The Genius of Illumination, and the lead investigator for the Royal Manuscripts follow-on project, editing with Dr. McKendrick the volume 1,000 Years of Royal Books and Manuscripts. Together the authors also edited Bible Manuscripts: 1,400 Years of Scribes and Scripture, published by the British Library in 2007. To view some of the illuminated manuscripts discussed on this program, visit the British Library’s Digitised Manuscripts at https://www.bl.uk/manuscripts/. You can also follow @blmedieval on Twitter, which is linked to the authors’ Medieval Manuscripts blog. Garrett Brown is the host of New Books in Biblical Studies. He is a publisher and editor and blogs at noteandquery.com. Follow the channel on Twitter @newbooksbible. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today’s program, I talk with Scot McKendrick and Kathleen Doyle about their new book, The Art of the Bible Illuminated Manuscripts from the Medieval World, published by Thames and Hudson (and distributed in the United States by W. W. Norton) in November 2016. The book looks at 45 featured manuscripts from across the globe and through 1,000 years of history, including the Lindisfarne Gospels, the Queen Mary Psalter, the Canterbury Royal Bible, the Old English Hextateuch, the Welles Apocalypse, and the Paduan Bible Picture Book, among others. With more than 300 illustrations, which have been meticulously color corrected for this new book, the authors shed light on some of the finest but least-known paintings from the Middle Ages and on the development of art, literature, and civilization as we know it. Dr. Scot McKendrick is the head of Western Heritage Collections at the British Library. His publications include Codex Sinaiticus: New Perspective on the Ancient Biblical Manuscript; Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe; and The Bible as Book: Transmissions of the Greek Text. Dr. Kathleen Doyle is the lead curator of illuminated manuscripts at the British Library. She was the co-curator, with Dr. McKendrick, of an Arts and Humanities Research Council funded exhibition, Royal Manuscripts: The Genius of Illumination, and the lead investigator for the Royal Manuscripts follow-on project, editing with Dr. McKendrick the volume 1,000 Years of Royal Books and Manuscripts. Together the authors also edited Bible Manuscripts: 1,400 Years of Scribes and Scripture, published by the British Library in 2007. To view some of the illuminated manuscripts discussed on this program, visit the British Library’s Digitised Manuscripts at https://www.bl.uk/manuscripts/. You can also follow @blmedieval on Twitter, which is linked to the authors’ Medieval Manuscripts blog. Garrett Brown is the host of New Books in Biblical Studies. He is a publisher and editor and blogs at noteandquery.com. Follow the channel on Twitter @newbooksbible. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today’s program, I talk with Scot McKendrick and Kathleen Doyle about their new book, The Art of the Bible Illuminated Manuscripts from the Medieval World, published by Thames and Hudson (and distributed in the United States by W. W. Norton) in November 2016. The book looks at 45 featured manuscripts from across the globe and through 1,000 years of history, including the Lindisfarne Gospels, the Queen Mary Psalter, the Canterbury Royal Bible, the Old English Hextateuch, the Welles Apocalypse, and the Paduan Bible Picture Book, among others. With more than 300 illustrations, which have been meticulously color corrected for this new book, the authors shed light on some of the finest but least-known paintings from the Middle Ages and on the development of art, literature, and civilization as we know it. Dr. Scot McKendrick is the head of Western Heritage Collections at the British Library. His publications include Codex Sinaiticus: New Perspective on the Ancient Biblical Manuscript; Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe; and The Bible as Book: Transmissions of the Greek Text. Dr. Kathleen Doyle is the lead curator of illuminated manuscripts at the British Library. She was the co-curator, with Dr. McKendrick, of an Arts and Humanities Research Council funded exhibition, Royal Manuscripts: The Genius of Illumination, and the lead investigator for the Royal Manuscripts follow-on project, editing with Dr. McKendrick the volume 1,000 Years of Royal Books and Manuscripts. Together the authors also edited Bible Manuscripts: 1,400 Years of Scribes and Scripture, published by the British Library in 2007. To view some of the illuminated manuscripts discussed on this program, visit the British Library’s Digitised Manuscripts at https://www.bl.uk/manuscripts/. You can also follow @blmedieval on Twitter, which is linked to the authors’ Medieval Manuscripts blog. Garrett Brown is the host of New Books in Biblical Studies. He is a publisher and editor and blogs at noteandquery.com. Follow the channel on Twitter @newbooksbible. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today’s program, I talk with Scot McKendrick and Kathleen Doyle about their new book, The Art of the Bible Illuminated Manuscripts from the Medieval World, published by Thames and Hudson (and distributed in the United States by W. W. Norton) in November 2016. The book looks at 45 featured manuscripts from across the globe and through 1,000 years of history, including the Lindisfarne Gospels, the Queen Mary Psalter, the Canterbury Royal Bible, the Old English Hextateuch, the Welles Apocalypse, and the Paduan Bible Picture Book, among others. With more than 300 illustrations, which have been meticulously color corrected for this new book, the authors shed light on some of the finest but least-known paintings from the Middle Ages and on the development of art, literature, and civilization as we know it. Dr. Scot McKendrick is the head of Western Heritage Collections at the British Library. His publications include Codex Sinaiticus: New Perspective on the Ancient Biblical Manuscript; Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe; and The Bible as Book: Transmissions of the Greek Text. Dr. Kathleen Doyle is the lead curator of illuminated manuscripts at the British Library. She was the co-curator, with Dr. McKendrick, of an Arts and Humanities Research Council funded exhibition, Royal Manuscripts: The Genius of Illumination, and the lead investigator for the Royal Manuscripts follow-on project, editing with Dr. McKendrick the volume 1,000 Years of Royal Books and Manuscripts. Together the authors also edited Bible Manuscripts: 1,400 Years of Scribes and Scripture, published by the British Library in 2007. To view some of the illuminated manuscripts discussed on this program, visit the British Library’s Digitised Manuscripts at https://www.bl.uk/manuscripts/. You can also follow @blmedieval on Twitter, which is linked to the authors’ Medieval Manuscripts blog. Garrett Brown is the host of New Books in Biblical Studies. He is a publisher and editor and blogs at noteandquery.com. Follow the channel on Twitter @newbooksbible. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today’s program, I talk with Scot McKendrick and Kathleen Doyle about their new book, The Art of the Bible Illuminated Manuscripts from the Medieval World, published by Thames and Hudson (and distributed in the United States by W. W. Norton) in November 2016. The book looks at 45 featured manuscripts from across the globe and through 1,000 years of history, including the Lindisfarne Gospels, the Queen Mary Psalter, the Canterbury Royal Bible, the Old English Hextateuch, the Welles Apocalypse, and the Paduan Bible Picture Book, among others. With more than 300 illustrations, which have been meticulously color corrected for this new book, the authors shed light on some of the finest but least-known paintings from the Middle Ages and on the development of art, literature, and civilization as we know it. Dr. Scot McKendrick is the head of Western Heritage Collections at the British Library. His publications include Codex Sinaiticus: New Perspective on the Ancient Biblical Manuscript; Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe; and The Bible as Book: Transmissions of the Greek Text. Dr. Kathleen Doyle is the lead curator of illuminated manuscripts at the British Library. She was the co-curator, with Dr. McKendrick, of an Arts and Humanities Research Council funded exhibition, Royal Manuscripts: The Genius of Illumination, and the lead investigator for the Royal Manuscripts follow-on project, editing with Dr. McKendrick the volume 1,000 Years of Royal Books and Manuscripts. Together the authors also edited Bible Manuscripts: 1,400 Years of Scribes and Scripture, published by the British Library in 2007. To view some of the illuminated manuscripts discussed on this program, visit the British Library’s Digitised Manuscripts at https://www.bl.uk/manuscripts/. You can also follow @blmedieval on Twitter, which is linked to the authors’ Medieval Manuscripts blog. Garrett Brown is the host of New Books in Biblical Studies. He is a publisher and editor and blogs at noteandquery.com. Follow the channel on Twitter @newbooksbible. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Moises Silva's on Galatians

Mike and Keith discuss the variations in the greek text.