Christ in the Midst of the Storm -- Dr. Ken Moore

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Romans 8:35-39

Lexham English Bible

35 Who will separate us from the love of Christ? Will affliction or distress or persecution or hunger or lack of sufficient clothing or danger or the sword? 36 Just as it is written,

“On account of you we are being put to death the whole day long;
    we are considered as sheep for slaughter.”[a]

37 No, but in all these things we prevail completely through the one who loved us. 38 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, 39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God that is in Christ Jesus our Lord.

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Footnotes

  1. Romans 8:36 A quotation from Ps 44:22

Matthew 14:22-23

Lexham English Bible

Jesus Walks on the Water

22 And immediately he made the disciples get into the boat and go ahead of him to the other side, while he sent away the crowds. 23 And after he[a] sent away the crowds, he went up on the mountain by himself to pray. So when[b] evening came, he was there alone.

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Footnotes

  1. Matthew 14:23 Here “after” is supplied as a component of the participle (“sent away”) which is understood as temporal

  2. Matthew 14:23 Here “when” is supplied as a component of the temporal genitive absolute participle (“came”)

Five Marks of a Spirit-Filled Christian -- Dr. Ken Moore

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Ephesians 5:18-19

Lexham English Bible

18 And do not be drunk with wine (in which is dissipation), but be filled by the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and singing praise in your heart to the Lord,

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Acts 6

Lexham English Bible

The First Seven Deacons Appointed

6 Now in these days, as[a] the disciples were increasing in number,[b] a complaint arose by the Greek-speaking Jews[c] against the Hebraic Jews[d] because[e] their widows were being overlooked in the daily distribution of food.[f] 2 So the twelve summoned the community of disciples and[g] said, “It is not desirable that we neglect the word of God to serve tables. 3 So, brothers, select from among you seven men of good reputation,[h] full of the Spirit and wisdom, whom we will put in charge of this need. 4 But we will devote ourselves to prayer and to the ministry of the word.” 5 And the statement pleased the whole group, and they chose Stephen (a man full of faith and of the Holy Spirit), and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus (a convert from Antioch), 6 whom they stood before the apostles. And they prayed and[i] placed their[j] hands on them.

7 And the word of God kept spreading, and the number of disciples in Jerusalem was increasing greatly, and a large number of priests began obeying[k] the faith.

Stephen Arrested

8 Now Stephen, full of grace and power, was performing great wonders and signs among the people. 9 But some of those from the Synagogue of the Freedmen (as it was called),[l] both Cyrenians and Alexandrians, and those from Cilicia and Asia,[m] stood up and[n] disputed with Stephen. 10 And they were not able to resist the wisdom and the Spirit with which he was speaking. 11 Then they secretly instigated men who said, “We have heard him speaking blasphemous words against Moses and God!” 12 And they incited the people and the elders and the scribes, and they came up and[o] seized him and brought him[p] to the Sanhedrin.[q] 13 And they put forward false witnesses who said, “This man does not stop speaking words against the holy place[r] and the law! 14 For we have heard him saying that this Nazarene Jesus will destroy this place and will change the customs that Moses handed down to us.” 15 And as they[s] looked intently at him, all those who were sitting in the Sanhedrin[t] saw his face was like the face of an angel.

Footnotes

  1. Acts 6:1 Here “as” is supplied as a component of the temporal genitive absolute participle (“were increasing”)

  2. Acts 6:1 *The words “in number” are not in the Greek text but are implied

  3. Acts 6:1 Literally “Hellenists”

  4. Acts 6:1 Literally “Hebrews”

  5. Acts 6:1 Or “that”

  6. Acts 6:1 *The words “of food” are not in the Greek text but are implied

  7. Acts 6:2 Here “and” is supplied because the previous participle (“summoned”) has been translated as a finite verb

  8. Acts 6:3 Literally “well spoken of”

  9. Acts 6:6 Here “and” is supplied because the previous participle (“prayed”) has been translated as a finite verb

  10. Acts 6:6 Literally “the”; the Greek article is used here as a possessive pronoun

  11. Acts 6:7 The imperfect tense has been translated as ingressive here (“began obeying”)

  12. Acts 6:9 Literally “called”

  13. Acts 6:9 A reference to the Roman province of Asia (modern Asia Minor)

  14. Acts 6:9 Here “and” is supplied because the participle (“disputed”) has been translated as a finite verb in keeping with English style

  15. Acts 6:12 Here “and” is supplied because the previous participle (“came up”) has been translated as a finite verb

  16. Acts 6:12 Here the direct object is supplied from context in the English translation

  17. Acts 6:12 Or “council”

  18. Acts 6:13 Some manuscripts have “this holy place”

  19. Acts 6:15 Here “as” is supplied as a component of the participle (“looked intently”) which is understood as temporal

  20. Acts 6:15 Or “council”

Preparing for Communion -- Dr. Ken Moore

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1 Corinthians 11:23-29

Lexham English Bible

23 For I received from the Lord what I also passed on to you, that the Lord Jesus, on the night in which he was betrayed, took bread, 24 and after he[a] had given thanks, he broke it and said, “This is my body which is for you. Do this in remembrance of me.” 25 Likewise also the cup, after they had eaten, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. 27 So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and the blood of the Lord. 28 But let a person examine himself, and in this way let him eat from the bread and let him drink from the cup. 29 For the one who eats and drinks, if he[b] does not recognize the body, eats and drinks judgment against himself.

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Footnotes

  1. 1 Corinthians 11:24 Here “after” is supplied as a component of the participle (“had given thanks”) which is understood as temporal

  2. 1 Corinthians 11:29 Here “if” is supplied as a component of the participle (“recognize”) which is understood as conditional

2 Chronicles 7:14

Lexham English Bible

14 then if my people who are called by my name will humble themselves and will pray and will seek my face and will turn from their evil ways, then I myself shall hear from the heavens and will forgive their sins and heal their land.

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2 Chronicles 7:14 in all English translations

The Ark of Safety -- Dr. Ken Moore

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Romans 4:16-20Lexham English Bible

16 Because of this, it is by faith, in order that it may be according to grace, so that the promise may be secure to all the descendants, not only to those of the law, but also to those of the faith of Abraham, who is the father of us all 17 (just as it is written, “I have made you the father of many nations”)[a] before God, in whom he believed, the one who makes the dead alive and who calls the things that are not as though they are, 18 who against hope believed in hope, so that he became the father of many nations, according to what was said, “so will your descendants be.”[b] 19 And not being weak in faith, he considered his own body as good as dead, [c] because he[d] was approximately a hundred years old, and the deadness of Sarah’s womb. 20 And he did not waver in unbelief at the promise of God, but was strengthened in faith, giving glory to God

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Footnotes

  1. Romans 4:17 A quotation from Gen 17:5

  2. Romans 4:18 A quotation from Gen 15:5

  3. Romans 4:19 Some manuscripts have “already as good as dead”

  4. Romans 4:19 Here “because” is supplied as a component of the participle (“was”) which is understood as causal

Hebrews 11:7Lexham English Bible

7 By faith Noah, having been warned about things not yet seen, out of reverence constructed an ark for the deliverance of his family, by which he pronounced sentence on the world and became an heir of the righteousness that comes by faith.

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Hebrews 11:7 in all English translations

Four Decisions of a Godly Father -- Dr. Ken Moore

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Psalm 1

Lexham English Bible

The Ways of the Righteous and the Wicked

1 Blessed is the man who does not walk in the advice of the wicked;
nor does he stand in the way of sinners;
nor does he sit in the assembly of mockers.
2 Instead, in the law of Yahweh is his delight,
and on his law he meditates day and night.
3 And so, he is like a tree planted by streams of water
that gives its fruit in its season;
its leaf also does not wither.
Therefore all that he does prospers.
4 Not so the wicked.
Instead, they are like the chaff that the wind scatters.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for Yahweh knows the way of the righteous,[a]
but the way of the wicked will perish.

Footnotes

  1. Psalm 1:6 Plural

Joshua 24:15

Lexham English Bible

15 But if it is bad in your eyes to serve Yahweh, choose for yourselves today whom you want to serve, whether it is the gods that your ancestors[a] served beyond the river,[b] or the gods of the Amorites[c] in whose land you are living; but as for me and my household, we will serve Yahweh.”

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Footnotes

  1. Joshua 24:15 Or “fathers”

  2. Joshua 24:15 That is, the Euphrates

  3. Joshua 24:15 Hebrew “Amorite”

Joshua 24:15 in all English translations

Why Believe in God? -- Dr. Wil Baker

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Bible Gateway passage: Genesis 1 - Lexham English Bible

5-6 minutes

The Creation

1 In the beginning, God created the heavens and the earth— 2 Now[a] the earth was formless and empty, and darkness was over the face of the deep. And the Spirit of God was hovering over the surface of the waters. 3 And God said, “Let there be light!” And there was light. 4 And God saw the light, that it was good, and God caused there to be a separation between the light and between the darkness. 5 And God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

6 And God said, “Let there be a vaulted dome[b] in the midst of the waters, and let it cause a separation between the waters.”[c] 7 So[d] God made the vaulted dome,[e] and he caused a separation between the waters which were under the vaulted dome[f] and between the waters which were over the vaulted dome.[g] And it was so. 8 And God called the vaulted dome[h] “heaven.”[i] And there was evening, and there was morning, a second day.

9 And God said, “Let the waters under heaven[j] be gathered to one place, and let the dry ground appear.” And it was so. 10 And God called the dry ground “earth,” and he called the collection of the waters “seas.” And God saw that it was good. 11 And God said, “Let the earth produce green plants that will bear seed—fruit trees bearing fruit in which there is seed[k]—according to its[l] kind, on the earth.” And it was so. 12 And the earth brought forth green plants bearing seed according to its[m] kind, and trees bearing fruit in which there was seed[n] according to its[o] kind. And God saw that it was good. 13 And there was evening and there was morning, a third day.

14 And God said, “Let there be lights[p] in the vaulted dome[q] of heaven[r] to separate day from night,[s] and let them be as signs and for appointed times, and for days and years, 15 and they shall be as lights[t] in the vaulted dome[u] of heaven[v] to give light on the earth.” And it was so. 16 And God made two lights,[w] the greater light[x] to rule[y] the day and the smaller light[z] to rule[aa] the night, and the stars. 17 And God placed them in the vaulted dome[ab] of heaven[ac] to give light on the earth 18 and to rule over the day and over the night, and to separate light from darkness.[ad] And God saw that it was good. 19 And there was evening and there was morning, a fourth day.

20 And God said, “Let the waters swarm with swarms of living creatures, and let birds fly over the earth across the face of the vaulted dome[ae] of heaven.[af] 21 So[ag] God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kind, and every bird with wings according to its[ah] kind. And God saw that it was good. 22 And God blessed them, saying, “Be fruitful and multiply, and fill the waters in the seas, and let the birds multiply on the earth.” 23 And there was evening, and there was morning, a fifth day.

24 And God said, “Let the earth bring forth living creatures according to their kind: cattle and moving things, and wild animals[ai] according to their kind.” And it was so. 25 So[aj] God made wild animals[ak] according to their kind and the cattle according to their kind, and every creeping thing of the earth according to its[al] kind. And God saw that it was good.

26 And God said, “Let us make humankind in[am] our image and according to[an] our likeness, and let them rule over the fish of the sea, and over the birds of heaven,[ao] and over the cattle, and over all the earth, and over every moving thing that moves upon the earth.” 27 So[ap] God created humankind in[aq] his image, in[ar] the likeness of God he created him,[as] male and female he created them. 28 And God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it, and rule over the fish of the sea and the birds of heaven,[at] and over every animal that moves upon the earth.”

29 And God said, “Look—I am giving to you every plant that bears seed which is on the face of the whole earth, and every kind of tree that bears fruit.[au] They shall be yours as food.” 30 And to every kind of animal of the earth and to every bird of heaven,[av] and to everything that moves upon the earth in which there is life I am giving every green plant as food.” And it was so. 31 And God saw everything that he had made and, behold, it was very good. And there was evening, and there was morning, a sixth day.

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Footnotes

  1. Genesis 1:2 Or “And”

  2. Genesis 1:6 Or “expanse”

  3. Genesis 1:6 Literally “Let there be a separation made between waters to waters”

  4. Genesis 1:7 Or “And”

  5. Genesis 1:7 Or “expanse”

  6. Genesis 1:7 Or “expanse”

  7. Genesis 1:7 Or “expanse”

  8. Genesis 1:8 Or “expanse”

  9. Genesis 1:8 Or “sky”

  10. Genesis 1:9 Or “the sky”

  11. Genesis 1:11 Literally “which its seed is in it”

  12. Genesis 1:11 Or “their”

  13. Genesis 1:12 Or “their”

  14. Genesis 1:12 Literally “which its seed is in it”

  15. Genesis 1:12 Or “their”

  16. Genesis 1:14 Or “light sources”

  17. Genesis 1:14 Or “expanse”

  18. Genesis 1:14 Or “the sky”

  19. Genesis 1:14 Literally “to make a separation between the day and between the night”

  20. Genesis 1:15 Or “light sources”

  21. Genesis 1:15 Or “expanse”

  22. Genesis 1:15 Or “the sky”

  23. Genesis 1:16 Or “light sources”

  24. Genesis 1:16 Or “light source”

  25. Genesis 1:16 Literally “as the authority of”

  26. Genesis 1:16 Or “light source”

  27. Genesis 1:16 Literally “as the authority of”

  28. Genesis 1:17 Or “expanse”

  29. Genesis 1:17 Or “the sky”

  30. Genesis 1:18 Literally “make a separation between the light and between the darkness”

  31. Genesis 1:20 Or “expanse”

  32. Genesis 1:20 Or “the sky”

  33. Genesis 1:21 Or “And”

  34. Genesis 1:21 Or “their”

  35. Genesis 1:24 Literally “animals of the earth/land”

  36. Genesis 1:25 Or “And”

  37. Genesis 1:25 Literally “animals of the earth/land”

  38. Genesis 1:25 Or “their”

  39. Genesis 1:26 Or “as”

  40. Genesis 1:26 Or “as”

  41. Genesis 1:26 Or “the sky”

  42. Genesis 1:27 Or “And”

  43. Genesis 1:27 Or “as”

  44. Genesis 1:27 Or “as”

  45. Genesis 1:27 Or “it” collective: humankind

  46. Genesis 1:28 Or “the sky”

  47. Genesis 1:29 Literally “which in it fruit of a tree bears seed”

  48. Genesis 1:30 Or “the sky”

Lexham English Bible (LEB)

2012 by Logos Bible Software. Lexham is a registered trademark of Logos Bible Software

Penetecostal Power -- Dr. Ken Moore

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Acts 2:1-4

Lexham English Bible

Pentecost and the Coming of the Holy Spirit

2 And when the day of Pentecost had come, they were all together in the same place. 2 And suddenly a sound like a violent rushing wind came from heaven and filled the whole house where they were sitting. 3 And divided[a] tongues like fire appeared to them and rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other languages[b] as the Spirit gave them ability to speak out.

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Footnotes

  1. Acts 2:3 Or perhaps “distributed”

  2. Acts 2:4 Or “tongues”

Acts 1:8

Lexham English Bible

8 But you will receive power when[a] the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest part of the earth.”

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Footnotes

  1. Acts 1:8 Here “when” is supplied as a component of the temporal genitive absolute participle (“has come”)

Acts 1:8 in all English translations

5th Sunday Singing -- May 22

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Ephesians 5:18-20

Lexham English Bible

18 And do not be drunk with wine (in which is dissipation), but be filled by the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and singing praise in your heart to the Lord, 20 giving thanks always for all things in the name of our Lord Jesus Christ to the God and Father,

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Psalm 92:1-4

Lexham English Bible

Thanksgiving to Yahweh for Victory

A psalm. A song. For the Sabbath day.[a]

92 It is good to give thanks to Yahweh,
and to sing praise concerning your name, O Most High;
2 to declare in the morning your loyal love
and your faithfulness in the night,
3 on the ten string, and on the harp,
with a melody on the lyre.
4 For you, O Yahweh, have made me glad by your work;
by the deeds of your hands I sing for joy.

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Footnotes

  1. Psalm 92:1 The Hebrew Bible counts the superscription as the first verse of the psalm; the English verse number is reduced by one

State of the Church Address -- Dr. Ken Moore

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Hebrews 11:1-6Lexham English Bible

Examples of Faith in Action

11 Now faith is the realization of what is hoped for, the proof of things not seen. 2 For by this the people of old were approved. 3 By faith we understand the worlds were created by the word of God, in order that what is seen did not come into existence from what is visible.

4 By faith Abel offered to God a greater sacrifice than Cain, by which he was approved that he was righteous, because[a] God approved him for his gifts, and through it[b] he still speaks, although he[c] is dead. 5 By faith Enoch was taken up, so that he did not experience death, and he was not found, because God took him up. For before his removal, he had been approved as having been pleasing[d] to God. 6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and is a rewarder of those who seek him.

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Footnotes

  1. Hebrews 11:4 Here “when” is supplied as a component of the temporal participle (“was”)

  2. Hebrews 11:4 I.e., his faith

  3. Hebrews 11:4 Here “although” is supplied as a component of the participle (“is dead”) which is understood as concessive

  4. Hebrews 11:5 Literally “to be pleasing”

Isaiah 54:2Lexham English Bible

2 “Enlarge the site of your tent,
    and let them stretch out the tent curtains of your dwelling place.
You must not spare; make your tent cords long
    and strengthen your pegs,

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Isaiah 54:2 in all English translations

The Tragedy of Spiritual Ignorance -- Dr. Ken Moore

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Revelation 22:16-21

Lexham English Bible

16 “I, Jesus, sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”

An Invitation to Respond

17 And the Spirit and the bride say, “Come!” And the one who hears, let him say, “Come!” And the one who is thirsty, let him come. The one who wants, let him take the water of life freely.[a]

A Final Warning

18 I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues written in this book. 19 And if anyone takes away from the words of this book of prophecy, God will take away his share of the tree of life and from the holy city that are written in this book.

20 The one who testifies about these things says, “Yes, I am coming quickly!” Amen! Come, Lord Jesus!

21 The grace of the Lord Jesus be with all.[b]

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Footnotes

  1. Revelation 22:17 Or “without cost”

  2. Revelation 22:21 Many manuscripts add “Amen”; some manuscripts add “the saints. Amen”

The Ideal Christian Woman -- Dr. Ken Moore

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Proverbs 31:10-31 English Standard Version

The Woman Who Fears the Lord

10 [a] An excellent wife who can find?
    She is far more precious than jewels.
11 The heart of her husband trusts in her,
    and he will have no lack of gain.
12 She does him good, and not harm,
    all the days of her life.
13 She seeks wool and flax,
    and works with willing hands.
14 She is like the ships of the merchant;
    she brings her food from afar.
15 She rises while it is yet night
    and provides food for her household
    and portions for her maidens.
16 She considers a field and buys it;
    with the fruit of her hands she plants a vineyard.
17 She dresses herself[b] with strength
    and makes her arms strong.
18 She perceives that her merchandise is profitable.
    Her lamp does not go out at night.
19 She puts her hands to the distaff,
    and her hands hold the spindle.
20 She opens her hand to the poor
    and reaches out her hands to the needy.
21 She is not afraid of snow for her household,
    for all her household are clothed in scarlet.[c]
22 She makes bed coverings for herself;
    her clothing is fine linen and purple.
23 Her husband is known in the gates
    when he sits among the elders of the land.
24 She makes linen garments and sells them;
    she delivers sashes to the merchant.
25 Strength and dignity are her clothing,
    and she laughs at the time to come.
26 She opens her mouth with wisdom,
    and the teaching of kindness is on her tongue.
27 She looks well to the ways of her household
    and does not eat the bread of idleness.
28 Her children rise up and call her blessed;
    her husband also, and he praises her:
29 “Many women have done excellently,
    but you surpass them all.”
30 Charm is deceitful, and beauty is vain,
    but a woman who fears the Lord is to be praised.
31 Give her of the fruit of her hands,
    and let her works praise her in the gates.

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Footnotes

  1. Proverbs 31:10 Verses 10–31 are an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet

  2. Proverbs 31:17 Hebrew She girds her loins

  3. Proverbs 31:21 Or in double thickness

Holy Communion May 2022 -- Dr. Ken Moore

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Sunday Bulletin

Prayer List

1 Corinthians 11:23-26

Lexham English Bible

23 For I received from the Lord what I also passed on to you, that the Lord Jesus, on the night in which he was betrayed, took bread, 24 and after he[a] had given thanks, he broke it and said, “This is my body which is for you. Do this in remembrance of me.” 25 Likewise also the cup, after they had eaten, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.

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Footnotes

  1. 1 Corinthians 11:24 Here “after” is supplied as a component of the participle (“had given thanks”) which is understood as temporal

Jesus and Simon Peter -- Dr. Ken Moore

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John 21:15-25

Lexham English Bible

Peter Is Restored Three Times

15 Now when they had eaten breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs!” 16 He said to him again a second time, “Simon son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Shepherd my sheep!” 17 He said to him a third time, “Simon son of John, do you love me?” Peter was distressed because he said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything! You know that I love you!” Jesus said to him, “Feed my sheep! 18 Truly, truly I say to you, when you were young, you tied your clothes[a] around yourself and walked wherever you wanted. But when you grow old, you will stretch out your hands, and someone else will tie you up and carry you where you do not want to go.[b] 19 (Now he said this to indicate by what kind of death he would glorify God.) And after he[c] had said this, he said to him, “Follow me!”

Peter and the Other Disciple Jesus Loved

20 Peter turned and[d] saw the disciple whom Jesus loved following them[e] (who also leaned back on his chest at the dinner and said, “Lord, who is the one betraying you?”) 21 So when he[f] saw this one, Peter said to Jesus, “Lord, but what about this one?” 22 Jesus said to him, “If I want him to remain until I come, what is that[g] to you? You follow me!” 23 So this saying went out to the brothers that that disciple would not die. But Jesus did not say to him that he would not die, but “If I want him to remain until I come, what is that[h] to you?”

A Concluding Word of Testimony

24 This is the disciple who is testifying about these things, and who has written down these things. And we know that his testimony is true. 25 Now there are also many other things that Jesus did, which—if they were written down one after the other—I suppose not even the world itself could contain the books that would be written.

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Footnotes

  1. John 21:18 The words “your clothes” are not in the Greek text but are implied

  2. John 21:18 *The words “to go” are not in the Greek text but are implied

  3. John 21:19 Here “after” is supplied as a component of the participle (“had said”) which is understood as temporal

  4. John 21:20 Here “and” is supplied because the previous participle (“turned”) has been translated as a finite verb

  5. John 21:20 Here the direct object is supplied from context in the English translation

  6. John 21:21 Here “when” is supplied as a component of the participle (“saw”) which is understood as temporal

  7. John 21:22 The words “is that” are not in the Greek text but are supplied in keeping with English style

  8. John 21:23 The words “is that” are not in the Greek text but are supplied in keeping with English style

Jesus and Thomas -- Dr. Ken Moore

John 20:24-29

English Standard Version

Jesus and Thomas

24 Now Thomas, one of the twelve, called the Twin,[a] was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”

26 Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”

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Footnotes

  1. John 20:24 Greek Didymus

The Man Who Cannot Be Overlooked? -- Dr. Ken Moore

John 12:20-23

Lexham English Bible

Greeks Seeking Jesus

20 Now some Greeks were among those who had gone up in order to worship at the feast. 21 So these approached Philip, who was from Bethsaida in Galilee, and began asking him saying, “Sir, we want to see Jesus.” 22 Philip went and told Andrew. Andrew and Philip went and told Jesus. 23 And Jesus answered them, saying, “The hour has come that the Son of Man will be glorified.

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What Makes a Church Great? -- Dr. Ken Moore

Acts 2:42-47

Lexham English Bible

The Fellowship of the First Believers

42 And they were devoting themselves to the teaching of the apostles and to fellowship, to the breaking of bread and to prayers. 43 And fear came on every soul, and many wonders and signs were being performed by the apostles. 44 And all who believed were in the same place, and had everything in common. 45 And they began selling[a] their[b] possessions and property, and distributing these things to all, to the degree that anyone had need. 46 And every day, devoting themselves to meeting[c] with one purpose in the temple courts[d] and breaking bread from house to house, they were eating their food with joy and simplicity of heart, 47 praising God and having favor with all the people. And the Lord was adding every day to the total of those who were being saved.

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Footnotes

  1. Acts 2:45 The imperfect tense has been translated as ingressive here (“began selling”)

  2. Acts 2:45 Literally “the”; the Greek article is used here as a possessive pronoun

  3. Acts 2:46 The words “to meeting” are not in the Greek text but are implied

  4. Acts 2:46 Here “courts” is supplied to distinguish this area from the interior of the temple building itself

Examine Your Faith -- Dr. Ken Moore

Matthew 17:14-20

New English Translation

The Disciples’ Failure to Heal

14 When[a] they came to the crowd, a man came to him, knelt before him, 15 and said, “Lord, have mercy on my son, because he has seizures[b] and suffers terribly, for he often falls into the fire and into the water. 16 I brought him to your disciples, but[c] they were not able to heal him.” 17 Jesus answered,[d] “You[e] unbelieving[f] and perverse generation! How much longer must I be with you? How much longer must I endure[g] you?[h] Bring him here to me.” 18 Then[i] Jesus rebuked[j] the demon and it came out of him, and the boy was healed from that moment. 19 Then the disciples came[k] to Jesus privately and said, “Why couldn’t we cast it out?” 20 He told them, “It was because of your little faith. I tell you the truth,[l] if you have faith the size of[m] a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing[n] will be impossible for you.”[o]

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Footnotes

  1. Matthew 17:14 tn Here καί (kai) has not been translated.

  2. Matthew 17:15 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

  3. Matthew 17:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

  4. Matthew 17:17 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

  5. Matthew 17:17 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”

  6. Matthew 17:17 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.

  7. Matthew 17:17 tn Or “put up with.” See Num 11:12; Isa 46:4.

  8. Matthew 17:17 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

  9. Matthew 17:18 tn Here καί (kai) has been translated as “Then.”

  10. Matthew 17:18 tn Or “commanded” (often with the implication of a threat, L&N 33.331).

  11. Matthew 17:19 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselthontes) has been translated as a finite verb to make the sequence of events clear in English.

  12. Matthew 17:20 tn Grk “For truly (ἀμήν, amēn), I say to you.” Here γάρ (gar) has not been translated.

  13. Matthew 17:20 tn Grk “faith as,” “faith like.”

  14. Matthew 17:20 tn Here καί (kai) has not been translated.

  15. Matthew 17:20 tc Many significant mss (א* B Θ 0281 33 579 892* e ff1 sys,c sa) do not include 17:21 “But this kind does not go out except by prayer and fasting.” The verse is included in א2 C D L W Γ Δ ƒ1, 13 565 579 700 1241 1424 M al lat sy(p),h, but is almost certainly not original. As Metzger notes, “Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29” (TCGNT 35). The present translation follows NA28 in omitting the verse number as well, a procedure also followed by a number of other modern translations.

Three Types of People -- Dr. Ken Moore

Galatians 5:22-25

New English Translation

22 But the fruit of the Spirit[a] is love,[b] joy, peace, patience, kindness, goodness, faithfulness,[c] 23 gentleness, and[d] self-control. Against such things there is no law. 24 Now those who belong to Christ[e] have crucified the flesh[f] with its passions[g] and desires. 25 If we live by the Spirit, let us also behave in accordance with[h] the Spirit.

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Footnotes

  1. Galatians 5:22 tn That is, the fruit the Spirit produces.

  2. Galatians 5:22 sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

  3. Galatians 5:22 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

  4. Galatians 5:23 tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

  5. Galatians 5:24 tc ‡ Some mss (א A B C P Ψ 01221 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P46 D F G 0122*,2 1505 2464 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of P46 with the Western and Byzantine text-groups, the shorter reading is preferred. NA28 includes the word in brackets, indicating doubts as to its authenticity.

  6. Galatians 5:24 tn See the note on the word “flesh” in Gal 5:13.

  7. Galatians 5:24 tn The Greek term παθήμασιν (pathēmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

  8. Galatians 5:25 tn Or “let us also follow,” “let us also walk by.”

Holy Communion March 5

Psalm 23New English Translation

Psalm 23[a]

A psalm of David.

23 The Lord is my shepherd,[b]
I lack nothing.[c]
2 He takes me to lush pastures,[d]
he leads me to refreshing water.[e]
3 He restores my strength.[f]
He leads me down[g] the right paths[h]
for the sake of his reputation.[i]
4 Even when I must walk through the darkest valley,[j]
I fear[k] no danger,[l]
for you are with me;
your rod and your staff reassure me.[m]
5 You prepare a feast before me[n]
in plain sight of my enemies.
You refresh[o] my head with oil;
my cup is completely full.[p]
6 Surely your goodness and faithfulness[q] will pursue[r] me all my days,[s]
and I will live in[t] the Lord’s house[u] for the rest of my life.[v]

Footnotes

  1. Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.

  2. Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4reflects this level. But, of course, each statement also points to an underlying reality.

  3. Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.

  4. Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2are generalizing and highlight the psalmist’s typical experience.

  5. Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (menukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.

  6. Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”

  7. Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yeshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.

  8. Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי(maʿgele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.

  9. Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lemaʿan shemo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.

  10. Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.

  11. Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

  12. Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.

  13. Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.

  14. Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

  15. Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

  16. Psalm 23:5 tn The rare noun רְוָיָה (revayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

  17. Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible[JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”

  18. Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.

  19. Psalm 23:6 tn Heb “all the days of my life.”

  20. Psalm 23:6 tn The verb form וְשַׁבְתִּי (veshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (bevet). The form should be emended to וְשִׁבְתִּי (veshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (veyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.

  21. Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

  22. Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.