Don’t you just love old hymns? We do. Every week at the Blue Letter Bible (Sowing Circle) staff devotionals, we usually begin by singing old hymns together. They tend to be filled with rich theological and praiseworthy truths!

We share some of these great songs on the BLB website. You might notice that sometimes the “I” button tool turns into a music icon:

Click on this icon to view hymns related to that Bible verse, read its lyrics, or listen to an example.

How Firm a Foundation

One of my personal favorites is the hymn How Firm a Foundation.  The very first verse informs us of the hymn’s overarching theme: that God’s Word is the one sure foundation for the Christian faith. Each of the following seven stanzas are then based on various Biblical promises, among them:

• {Isaiah 41:10} “fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.”
• {Hebrews 13:5} “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you.’”
• {Isaiah 43:2} “When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you.”
• {2 Corinthians 12:9} “But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.”

Enjoy these lyrics (from the BLB website):

How firm a foundation, ye saints of the Lord,
Is laid for your faith in His excellent Word!
What more can He say than to you He hath said,
You, who unto Jesus for refuge have fled?

In every condition, in sickness, in health;
In poverty’s vale, or abounding in wealth;
At home and abroad, on the land, on the sea,
As thy days may demand, shall thy strength ever be.

Fear not, I am with thee, O be not dismayed,
For I am thy God and will still give thee aid;
I’ll strengthen and help thee, and cause thee to stand
Upheld by My righteous, omnipotent hand.

When through the deep waters I call thee to go,
The rivers of woe shall not thee overflow;
For I will be with thee, thy troubles to bless,
And sanctify to thee thy deepest distress.

When through fiery trials thy pathways shall lie,
My grace, all sufficient, shall be thy supply;
The flame shall not hurt thee; I only design
Thy dross to consume, and thy gold to refine.

Even down to old age all My people shall prove
My sovereign, eternal, unchangeable love;
And when hoary hairs shall their temples adorn,
Like lambs they shall still in My bosom be borne.

The soul that on Jesus has leaned for repose,
I will not, I will not desert to its foes;
That soul, though all hell should endeavor to shake,
I’ll never, no never, no never forsake.

The following has been adapted from The History and Authenticity of the Bible, a free class available at the Blue Letter Bible Institute.

In Psalm 119, we have a lot of beautiful statements. Let’s just highlight a few.

In verses 26 and 27, we see a prayer. “I have declared my ways and Thou heardest me. Teach me Thy statutes. Make me to understand the way of Thy precepts. So shall I talk of Thy wondrous works.”

What about you? Do you ask God, “Teach me Your statutes?” Do you say, “Make me understand?” To say, “Make me understand”—and it’s because of a grammatical form of the word that it’s translated “make me to understand”—it suggests that there’s a natural tendency on our part not to do this. Somehow, God needs to give us nudgings and proddings to make us understand. The psalmist was recognizing his own depravity and resistance when he says, “make me to understand.”

Psalm 119:33-34 says, “Teach me [again the prayer] Teach me O Lord, the way of Thy statutes.” Notice back in verse 26 he said, “Teach me Thy statutes” and here he says, “Teach me the way of Thy statutes.” See, when you come to study the Bible, it’s not just the content that you get down, but it’s the point of the content. It’s the direction in which God wants you to go by what you have learned. And sometimes we see people who are very intelligent in the Bible, but they don’t know what it means. They don’t know how to apply it. They don’t know the direction they should walk because of it. And that comes as a result of dependency upon God as well.

“Teach me [not only Your statutes, but teach me] the way of Your statutes and I shall keep it unto the end. Give me understanding. I shall keep Thy law. Yeah, I shall observe it with my whole heart.” Sometimes when the Bible clearly shows you something you should do, but it’s contrary to what you do, all of a sudden your mind thinks, “I wonder if there’s another interpretation?” Funny how that works, isn’t it?

In Psalm 119:68 it says, “Thou art good and doest good. Teach me Thy statutes.” Here we have a motive for our obedience and conforming to the word of God—because everything behind it is good. “All things work together for good” (Romans 8:28). God is good. “His goodness leads to repentance” (Romans 2:4). So pray, Lord, I want to learn. I know that behind all of this is Your goodness.

Verse 73 says, “Thy hands have made me and fashioned me. Give me understanding that I may learn Thy commandments.” You know you can learn how to recite something by memorizing it. But did you actually learn it? You might be able to reduplicate something on a test, but has it become part of your lifestyle? Has the word of God conformed you from the inside out?

Verse 169 says, “Let my cry come near before Thee O Lord. Give me understanding according to Thy word.” All the way through this, there’s a hunger. There’s a thirst. There’s a cry from God’s servant to the Lord. “Lord, I want to know Your word more than anything else.”

By God’s grace, may we hunger in this way!

When we read English translations of the Bible, or for that matter any other language other than the original Hebrew and Greek, we often do not get the fullness of the grammatical and syntactical structures that the Hebrew and Greek are actually stating and presenting. Over the next several weeks, we are going to focus on some of these structures—namely, those structures that denote strong emphasis in what is being said.

The use of an emphatic structure in the Greek New Testament is called the Subjunctive of Emphatic Negation. The Subjunctive of Emphatic Negation is, without any equivocation, the most emphatic grammatical structure in the Greek New Testament. Allow me to first explain what this means.

Moods of Actuality

In the Greek of the New Testament, you have four moods that relate to actuality. Or, in other words, we have four moods that refer to that which is actually happening—versus what may happen or that which one wants to happen but it isn’t occurring as yet. These four moods are as follow:

1. Indicative Mood — this is the mood of reality, which describes events that are actually occurring, that have happened, or that will actually occur in the future.
2. Subjunctive Mood — this is what is called the mood of probability, which refers to potential events as probably occurring but not for certain; thus, it is used to indicate that potential happenings will occur if certain actions take place (on a conditional basis).
3. Optative Mood — this is two steps removed from the Indicative Mood of reality, and thus, it is what is called the mood of possibility. In this mood, the events described are deeply contingent upon certain events happening in order for them to occur; thus, there is a greater degree of doubt contained in this mood of an event actually happening than in the subjunctive mood.
4. Imperative Mood — this is the mood of volitional possibility, which provides a command for something to be done, and it is totally dependent upon a person’s willingness to accept the command and follow through with it; thus, it is three steps removed from the Indicative Mood of reality and consequently, it expresses the least possibility of something occurring.

Negative Participles

In Greek, you also have particles that express the negative, and they are as follow:

1. οὐ (ou) – this is the basic Greek particle that represents some form of “no” or “not” in our English translations, as well as a multiple form of combinations that reflect the negative in some form or other.
2. µή (mē) – this is the other Greek particle that represents “no” or “not,” and it too has a variety of forms that it occurs in reflecting the negative. However, there is a difference in the application of οὐ (ou) and µή (mē), and Thayer explains it quite simply and clearly:

µή, the Septuagint for אַל , אַיִן , אֵין, a particle of negation, which differs from οὐ (which is always an adverb) in that οὐ denies the thing itself (or to speak technically, denies simply, absolutely, categorically, directly, objectively), but µή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of someone (hence, as we say technically, indirectly, hypothetically, subjectively).

Why It Matters: Subjunctive of Emphatic Negation

However, when these two Greek negative particles are combined in the form of οὐ µή (ou mē) with reference to a future event, what results is an intensified form of the negative: “οὐ µή (ou mē) is the most decisive way of negativing something in the future.” Thayer adds, “The particles οὐ µή in combination augment the force of the negation, and signify not at all, in no wise, by no means; . . .”

However, when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.

The following quote helps to summarize this quite clearly:

Emphatic negation is indicated by οὐ µή, plus the aorist subjunctive or, less frequently, ouv mh, plus the future indicative (e.g., Matt 26:35; Mark 13:31; John 4:14; 6:35). This is the strongest way to negate something in Greek.

One might think that the negative with the subjunctive could not be as strong as the negative with the indicative. However, while οὐ µή + the indicative denies a certainty, οὐ µή + the subjunctive denies a potentiality. The negative is not weaker; rather, the affirmation that is being negatived is less firm with the subjunctive. ouv mh, rules out even the idea as being a possibility: “οὐ µή, is the most decisive way of negativing someth. in the future.”

Emphatic negation is found primarily in the reported sayings of Jesus (both in the Gospels and in the Apocalypse); secondarily, in quotations from the LXX. Outside of these two sources it occurs only rarely. As well, a soteriological theme is frequently found in such statements, especially in John: what is negatived is the possibility of the loss of salvation.

Therefore, what we are going to be looking at and examining in this study is the usage of οὐ µή (ou mē) combined with the Aorist Subjunctive in the Greek New Testament, and in doing so, we will discover emphases in the Greek that are oftentimes not all readily seen in the English, but which are unequivocally there for our benefit in order to be encouraged, enlightened, and strengthened in the Truth of God’s Living and Abiding Word! The way we are going to do this is by looking in context at various passages in the English text that use οὐ µή (ou mē) with the Aorist Subjunctive, and the English text I will be using primarily is the New American Standard Text of 1977, as I view the NAS being the closest to the literal translation of the Greek as any English translation available. However, at times I may also quote the NKJV for the purpose of pointing out textual variants, and I will explain those when we come to them. In the written quote of the passage we are looking at, I will embolden and underline the οὐ µή (ou mē) and Aorist Subjunctive in the English so that you will know exactly how it fits in the passage and the emphasis it is bringing to what is being said. I pray that the Lord will greatly bless and encourage you as we go through this study as we all look to Jesus, “the author and perfecter of (our) faith” (Hebrews 12:2).

As we examine the evidence, we find that when the New Testament quotes the Old Testament, it does so as authoritative. In other words, the New Testament assumes the authority of the Old.

There are over 250 quotations from Old Testament books that are found in the New Testament. Most of the books of the Old Testament are directly cited as Scripture in the New Testament. The evidence is as follows:

Jesus cites the creation account of humanity in Genesis 1:27 as authoritative Scripture.

And he answered and said, “Have you not read that he who created them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’” Matthew 19:4-5.

Exodus

Paul quoted the Book of Exodus 20:12.

Honor your father and mother (which is the first commandment with a promise) (Ephesians 6:2).

Leviticus

Jesus cited the Mosaic law for the cleansing of a leper (Leviticus 14:2-32).

And Jesus said to him, “See that you tell no one; but go, show yourself to the priest and present the offering that Moses commanded, as a testimony to them (Matthew 8:4).

Numbers

The faithfulness of Moses (Numbers 12:7) is cited in the Book of Hebrews.

Now Moses was faithful in all his house as a servant, for a testimony of those things which were to be spoken late (Hebrews 3:5).

Deuteronomy

Deuteronomy is quoted a number of times. Jesus quoted Deuteronomy 6:13 when He was tempted by the Devil.

Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only’” (Matthew 4:10).

Joshua

The writer to the Hebrews quotes the Book of Joshua 1:5 as Scripture.

Make sure that your character is free from the love of money, being content with what you have; for he himself has said, “I will never desert you, nor will I ever forsake you (Hebrews 13:5).

Judges

While Judges is not directly quoted as authoritative Scripture, events that are recorded in the Book of Judges are cited in the Book of Hebrews.

And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets (Hebrews 11:32).

Gideon, Barak, Samson, and Jephthah are all featured in stories in the Book of Judges.

Samuel

Jesus cited the account of David and those with him eating bread on the Sabbath (1 Samuel 21:1-6).

He answered, “Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread – which was not lawful for them to do, but only for the priests” (Matthew 12:3,4).

Citing the book of First Samuel would also include Second Samuel since they were one book in the Hebrew arrangement.

Kings

Paul cited God’s reply to Elijah1 Kings 19:18.

And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal” (Romans 11:4).

First and Second Kings were one book in Hebrew. Therefore a citation from First Kings means the entire book was cited.

Chronicles

First and Second Chronicles is one book in Hebrew. While Chronicles is not directly cited in the New Testament Jesus attests to its authority. The death of the prophet Zechariah is listed in Chronicles.

So that upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar (Matthew 23:35).

This event was recorded in 2 Chronicles 24:20,21.

Job

Paul quotes Job 5:13.

For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness” (1 Corinthians 3:19).

Psalms

The Psalms is one of the most often quoted Old Testament books. For example, Jesus quoted the Psalms 82:6.

If he called them gods, to whom the word of God came (and the Scripture cannot be broken) (John 10:35).

Proverbs

James cites Proverbs 3:34.

But he gives us more grace. That is why Scripture says: “God opposes the proud but gives grace to the humble” (James 4:6).

The Book of Isaiah is quoted often in the New Testament. Jesus read from the prophet Isaiah 61:1-2 at a synagogue in Nazareth.

The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor” (Luke 4:17-19).

Jeremiah

Matthew cites a passage from Jeremiah 31:15.

Then what was said through the prophet Jeremiah was fulfilled: “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more” (Matthew 2:17-18).

Lamentations

Matthew records an allusion to the Book of Lamentations 3:30.

They spit on him, and took the staff and struck him on the head again and again (Matthew 27:30).

Ezekiel

Ezekiel is alluded to on several occasions in the New Testament. Paul alluded to Ezekiel 37:27.

What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people” (2 Corinthians 6:16).

Daniel

Jesus identifies Daniel as one of the prophets and quotes him authoritatively (Daniel 9:27; 11:31; 12:11).

So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel – let the reader understand (Matthew 24:15).

The Twelve

Hosea

Matthew quotes the prophet Hosea 11:1.

Where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: “Out of Egypt I called my son” (Matthew 2:15).

Joel

On the Day of Pentecost Peter cited a passage from Joel 2:28-32.

This is what was spoken by the prophet Joel (Acts 2:16).

In Acts the Book of Amos is quoted (Amos 9:11,12).

After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it, that the remnant of men may seek the Lord, and all the Gentiles who bear my name, says the Lord, who does these things (Acts 15:16-17).

Jesus referred to the incident of Jonah being swallowed by the large sea creature (Jonah 1).

He answered, “A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth” (Matthew 12:39-40).

Matthew cites Micah in the place where the Christ is to be born (Micah 5:2).

And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah; for out of you shall come forth a Ruler who will shepherd my people Israel (Matthew 2:6).

Habakkuk

Paul quotes Habakkuk 2:4.

Clearly no one is justified before God by the law, because, “The righteous will live by faith.” (Galatians 3:11).

Haggai

The writer to the Hebrews quotes Haggai (Haggai 2:6 in the Septuagint)

And his voice shook the earth then, but now he has promised, saying, “Yet once more I will shake not only the earth, but also the heaven” (Hebrews 12:26).

Zechariah

The Book of Zechariah is quoted on Jesus’ triumphal entry into Jerusalem (Zechariah 9:9).

Say to the daughter of Zion, ‘Behold your King is coming to you, Gentle, and mounted on a donkey, even on a colt, the foal of a beast of burden” (Matthew 21:5).

Malachi

Jesus cited the necessity of the coming of Elijah (Malachi 4:5).

The disciples asked him, “Why then do the teachers of the law say that Elijah must come first?” Jesus replied, “To be sure, Elijah comes and will restore all things” (Matthew 17:10-11).

The New Testament Cites All The Old Testament Books (With Four Exceptions)

All Old Testament books are quoted as authoritative works by the New Testament writers with four exceptions: Ezra/Nehemiah, Esther, Ecclesiastes, and the Song of Solomon. The absence of any quotations of these books does not speak against their canonicity.

While Ezra/Nehemiah, Esther, Song of Solomon, and Ecclesiastes are not directly cited in the New Testament this does not mean that they were not part of Scripture. The number of books had been long- fixed before the time of Christ. This list included these four works.

Summary

We find that most the books of the Old Testament are directly cited as Holy Scripture. The fact that these books were cited demonstrates the belief of the New Testament writers that they were quoting from God’s Word. There are only four books that were not cited – Ezra/Nehemiah, Ecclesiastes, Esther, and Song of Solomon. While these other books are not directly cited in the New Testament, their inclusion in the Hebrew canon is testified to by other means.

The atonement that Christ made upon the cross when He died is the:

Source of all our spiritual blessing

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace
(Ephesians 1:7)

Separating power in holiness

So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
(Hebrews 13:12)

Spring in service

For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.
(2 Corinthians 5:14)

Success in conflict

And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death.
(Revelation 12:11)

Solace in trouble

looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.
(Hebrews 12:2-3)

Sufficiency in glory

I said to him, “Sir, you know.” And he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.
(Revelation 7:14)

The following is taken from Spurgeon’s classic book All of Grace—an earnest word for those seeking salvation and God—available at the BLB bookstore.

Who shall bring a charge against God’s elect? It is God who justifies.
Romans 8:33

You cannot justify yourself

A wonderful thing it is, this being justified, or made just. If we had never broken the laws of God we should not have needed it, for we should have been just in ourselves. He who has all his life done the things which he ought to have done, and has never done anything which he ought not to have done, is justified by the law. But you, dear reader, are not of that sort, I am quite sure. You have too much honesty to pretend to be without sin, and therefore you need to be justified. Now, if you justify yourself, you will simply be a self-deceiver. Therefore do not attempt it. It is never worth while.

If you ask your fellow mortals to justify you, what can they do? You can make some of them speak well of you for small favors, and others will backbite you for less. Their judgment is not worth much.

Our text says, “It is God who justifies,” and this is a deal more to the point. It is an astonishing fact, and one that we ought to consider with care. Come and see.

Justifying sinners was God’s idea

In the first place, nobody else but God would ever have thought of justifying those who are guilty. They have lived in open rebellion; they have done evil with both hands; they have gone from bad to worse; they have turned back to sin even after they have smarted for it, and have therefore for a while been forced to leave it. They have broken the law, and trampled on the gospel. They have refused proclamations of mercy, and have persisted in ungodliness. How can they be forgiven and justified? Their fellowmen, despairing of them, say, “They are hopeless cases.” Even Christians look upon them with sorrow rather than with hope. But not so their God. He, in the splendor of his electing grace having chosen some of them before the foundation of the world, will not rest till He has justified them, and made them to be accepted in the Beloved. Is it not written, Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:30)? Thus you see there are some whom the Lord resolves to justify: why should not you and I be of the number?

None but God would ever have thought of justifying me. I am a wonder to myself. None but God would have ever thought of justifying such a man as Saul the persecutor; but the Lord God is glorious in grace.

Justifying sinners is God’s work

But, even if anybody had thought of justifying the ungodly, none but God could have done it. It is quite impossible for any person to forgive offenses which have not been committed against himself. A person has greatly injured you; you can forgive him, and I hope you will; but no third person can forgive him apart from you. If the wrong is done to you, the pardon must come from you. If we have sinned against God, it is in God’s power to forgive; for the sin is against Himself. That is why David says, in the fifty-first Psalm: “Against You, You only, have I sinned, And done this evil in Your sight”; for then God, against whom the offense is committed, can put the offense away.  None but the great God, against whom we have committed the sin, can blot out that sin; let us, therefore, see that we go to Him and seek mercy at His hands.

God justifies sinners in a manner that is divinely perfect

Only God can justify the ungodly; but He can do it to perfection. He casts our sins behind His back, He blots them out; He says that though they be sought for, they shall not be found. With no other reason for it but His own infinite goodness, He has prepared a glorious way by which He can make scarlet sins as white as snow, and remove our transgressions from us as far as the east is from the west. He says, “I will not remember your sins. ” He goes the length of making an end of sin. One of old called out in amazement, “Who is a God like You, Pardoning iniquity And passing over the transgression of the remnant of His heritage? He does not retain His anger forever, Because He delights in mercy” (Micah 7:18).

The Lord is a Great Forgiver

Friend, the Lord can blot out all your sins. I make no shot in the dark when I say this. “All manner of sin and of blasphemy shall be forgiven unto men.” Though you are steeped up to your throat in crime, He can with a word remove the defilement, and say, “I will, be thou clean.” The Lord is a great forgiver.

“I believe in the Forgiveness of Sins.” Do You? He can even at this hour pronounce the sentence, “Thy sins be forgiven thee; go in peace;” and if He do this, no power in Heaven, or earth, or under the earth, can put you under suspicion, much less under wrath. Do not doubt the power of Almighty love. You could not forgive your fellow man had he offended you as you have offended God; but you must not measure God’s corn with your bushel; His thoughts and ways are as much above yours as the heavens are high above the earth.

“Well,” say you, “it would be a great miracle if the Lord were to pardon me.” Just so. It would be a supreme miracle, and therefore He is likely to do it; for He does “great things and unsearchable” which we looked not for.

Look to Him and be saved

I venture to say that a sinner justified by God stands on even a surer footing than a righteous man justified by his works, if such there be. We could never be surer that we had done enough works; conscience would always be uneasy lest, after all, we should come short, and we could only have the trembling verdict of a fallible judgment to rely upon; but when God himself justifies, and the Holy Spirit bears witness thereto by giving us peace with God, why then we feel that the matter is sure and settled, and we enter into rest. No tongue can tell the depth of that calm which comes over the soul which has received the peace of God which passes all understanding.

Just in case you missed it, you might want to check out our recent blog series with Biblical language expert Justin Alfred. Justin walked us through the Hebrew language and grammar found in a well-known psalm, Psalm 23, and showed us how to mine some rich theological truths among its lines.

Here are the posts from the series:

• Introduction: Who is Justin Alfred? (part one & part two)
• Psalm 23:1 – Yahweh the Shepherd and His Perfect Provision
• Psalm 23:2 – The Shepherd’s Faithfulness in Bringing Us to the End of Ourselves
• Psalm 23:3 – The Shepherd’s Faithfulness in Restoring and Guiding Us
• Psalm 23:4 – Fear in Life and the Comfort of the Lord
• Psalm 23:5 – The Shepherd’s Provision and Anointing
• Psalm 23:6 – The Sheperd’s Love Never Fails

Beginning next week, Justin will teach us about the “emphatic negations” found in the original languages and what they mean, practically speaking, for us today. Our CEO Jim Milligan provided an introduction to this new series, including why he is particularly excited about it.

We pray and hope it is a blessing to you!