Philippians 1:10

Philippians 1:10 in Multiple Translations

Berean Standard Bible BSB

so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ,

King James Version KJV

That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;

American Standard Version ASV

so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ;

Bible in Basic English BBE

So that you may give your approval to the best things; that you may be true and without wrongdoing till the day of Christ;

Free Bible Version FBV

so that you can work out what's really important. That way you can be genuine and blameless when Christ returns,

Geneva Bible 1599 GNV

That ye may alowe those things which are best, that ye may be pure, and without offence vntill the day of Christ,

Young's Literal Translation YLT

for your proving the things that differ, that ye may be pure and offenceless — to a day of Christ,

World English Bible WEB

so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,

Noah Webster Bible WBS

That ye may approve things that are excellent; that ye may be sincere and without offense till the day of Christ;

Douay-Rheims 1899 DRV

That you may approve the better things, that you may be sincere and without offence unto the day of Christ,

Translation for Translators T4T

And I pray that he will enable you to completely understand how you should believe and act. I pray this in order that you might be spiritually pure and faultless (OR, completely faultless [DOU]) on the day that Christ returns [MTY],

Plain English Version PEV

Then you will know the right way to live, and you will do a lot of good things. And I ask Jesus Christ to help you so that you will always do good things, and never do bad things. Jesus is going to come back again, and I want you to be living in that good way. You will show people that God is good, and they will say that he is really great.

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Berean Amplified Bible — Philippians 1:10

BAB

Word Study

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Philippians 1:10 Interlinear (Deep Study)

BIB

GRK εις το δοκιμαζειν υμας τα διαφεροντα ινα ητε ειλικρινεις και απροσκοποι εις ημεραν χριστου

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

δοκιμαζειν dokimazō G1381 to test Verb-PAN

υμας su G4771 you Pron-2AP

τα ho G3588 the/this/who Art-APN

διαφεροντα diapherō G1308 to spread/surpass Verb-PAP-APN

ινα hina G2443 in order that/to Conj

ητε eimi G1510 to be Verb-PAS-2P

ειλικρινεις eilikrinēs G1506 pure Adj-NPM

και kai G2532 and Conj

απροσκοποι aproskopos G677 not giving offence Adj-NPM

εις eis G1519 toward Prep

ημεραν hēmera G2250 day Noun-ASF

χριστου Christos G5547 Christ Noun-GSM

Greek Word Study

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Greek Word Reference — Philippians 1:10

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δοκιμαζειν dokimazō G1381 "to test" Verb-PAN

To test or try something, like refining metal, to see if it's genuine. This is seen in 1 Peter 1:7 where faith is tested like gold. It's about proving something is true.

Definition: δοκιμάζω (δόκιμος), [in LXX chiefly for בָּחַן ;] __1. primarily of metals (Pro.8:10 17:3, Sir.2:5, Wis.3:6), to test, try, prove (in the hope and expectation that the test will prove successful, see reff. s. Syn.): χρυσίον, 1Pe.1:7; other things, Luk.12:56 14:19, 2Co.8:8, Gal.6:4, 1Th.2:4 5:21; τὰ διαφέροντα, Rom.2:18, Php.1:10 (R, mg., but see infr.); πνεύματα, 1Jn.4:1; of men, 1Ti.3:10 (pass.); ἑαυτόν, 1Co.11:28, 2Co.13:5; before subst. clause, Rom.12:2, 1Co.3:13, Eph.5:10 __2. As the result of trial, to approve, think fit: Rom.1:28 14:22, 1Co.16:3, 2Co.8:22, 1Th.2:4 (δεδοκιμάσμεθα); τὰ διαφέροντα, Rom.2:18, Php.1:10, R, txt. (but see supr.; cf. διαφέρω).† (AS)

Usage: Occurs in 21 NT verses. KJV: allow, discern, examine, X like, (ap-)prove, try See also: 1 Corinthians 3:13; 2 Corinthians 13:5; 1 Peter 1:7.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

διαφεροντα diapherō G1308 "to spread/surpass" Verb-PAP-APN

To spread or surpass, like news being spread abroad, as seen in Acts 13:49, or to differ and be more excellent, as mentioned in Romans 2:18 and Matthew 6:26.

Definition: δια-φέρω [in LXX for שְׁנָא (שְׁנָא (Dan.7:1-28 only); 1Ki.17:39, Est.3:13, al. ;] __1. trans., __(a) to carry through: before διά, Mrk.11:16; __(b) to carry about, spread abroad: pass., Act.13:49 27:27. __2. Intrans., __(a) to differ: τὰ διαφέροντα, Rom.2:18, Php.1:10 (R, mg., but see infr.); impers., διαφέρει, it makes a difference, it matters: Gal.2:6; __(b) to excel: with genitive Mat.6:26 10:31 12:12, Luk.12:7, 24, 1Co.15:41, Gal.4:1; τὰ διαφέροντα, Rom.2:18, Php.1:10 (R, txt.; for discussion and reff. see ICC on Ro, Phi, ll. with).† (AS)

Usage: Occurs in 13 NT verses. KJV: be better, carry, differ from, drive up and down, be (more) excellent, make matter, publish, be of more value See also: 1 Corinthians 15:41; Luke 12:24; Romans 2:18.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

ητε eimi G1510 "to be" Verb-PAS-2P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ειλικρινεις eilikrinēs G1506 "pure" Adj-NPM

Being pure means being genuine and unalloyed, like something tested in sunlight. In Philippians 1:10, it refers to being morally pure and sincere in our intentions.

Definition: εἰλικρινής, -ές, [in LXX: Wi 72^ kB * ;] unalloyed, pure (Lat. sincerus; see DCG, ii, 635a); __(a) of unmixed substances; __(b) of abstract ideas; __(with) of ethical purity: Php.1:10, 2Pe.3:1.† SYN.: ἁγνός (which see), καθαρός, cf. Tr., Syn.: §lxxxv; DB, iv, 176a; Cremer, 378; Westc. on 1Jn.3:3. (AS)

Usage: Occurs in 2 NT verses. KJV: pure, sincere See also: 2 Peter 3:1; Philippians 1:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απροσκοποι aproskopos G677 "not giving offence" Adj-NPM

This word means not causing others to sin or stumble, as seen in 1 Corinthians 10:32 where Paul urges believers to live inoffensively. It also means being faultless and blameless, like in Acts 24:16. The goal is to live without leading others into sin.

Definition: ἀπρόσκοπος, -ον (προσκόπτω), [in LXX: Sir.32:21, 3Ma.3:8 * ;] __1. act., not causing to stumble: metaphorically, of not leading others into sin, 1Co.10:32. __2. Pass., not stumbling, without offence, blameless: Act.24:16, Php.1:10 (for exx., see MM, see word).† (AS)

Usage: Occurs in 3 NT verses. KJV: none (void of, without) offence See also: 1 Corinthians 10:32; Acts 24:16; Philippians 1:10.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

ημεραν hēmera G2250 "day" Noun-ASF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

χριστου Christos G5547 "Christ" Noun-GSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

Study Notes — Philippians 1:10

Show Verse Quote Highlights

Context
Cross References
Philippians 1:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philippians 1:10
Jamieson-Fausset-Brown on Philippians 1:10
Matthew Poole's Commentary on Philippians 1:10
Trapp's Commentary on Philippians 1:10
Ellicott's Commentary on Philippians 1:10
Adam Clarke's Commentary on Philippians 1:10
Cambridge Bible on Philippians 1:10
Barnes' Notes on Philippians 1:10
Whedon's Commentary on Philippians 1:10
Sermons on Philippians 1:10

Context — Thanksgiving and Prayer

8God is my witness how I long for all of you with the affection of Christ Jesus. 9And this is my prayer: that your love may abound more and more in knowledge and depth of insight,

10so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ,

11filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. 12Now I want you to know, brothers, that my circumstances have actually served to advance the gospel.

Cross References

	Reference	Text (BSB)
1	Romans 12:2	Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what is the good, pleasing, and perfect will of God.
2	1 Thessalonians 3:13	so that He may establish your hearts in blamelessness and holiness before our God and Father at the coming of our Lord Jesus with all His saints. Amen.
3	1 Thessalonians 5:23	Now may the God of peace Himself sanctify you completely, and may your entire spirit, soul, and body be kept blameless at the coming of our Lord Jesus Christ.
4	Romans 2:18	if you know His will and approve of what is superior because you are instructed by the law;
5	Ephesians 5:10	Test and prove what pleases the Lord.
6	1 John 4:1	Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.
7	Philippians 1:6	being confident of this, that He who began a good work in you will carry it on to completion until the day of Christ Jesus.
8	1 Thessalonians 5:21	but test all things. Hold fast to what is good.
9	Matthew 16:23	But Jesus turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me. For you do not have in mind the things of God, but the things of men.”
10	1 Corinthians 1:8	He will sustain you to the end, so that you will be blameless on the day of our Lord Jesus Christ.

Philippians 1:10 Summary

[This verse means that we should try to figure out what is best and right in God's eyes, and live a life that is pure and good, so that when Jesus comes back, we will be ready. This is similar to what is taught in 1 Thessalonians 4:7, where we are called to live a holy life. We can do this by following God's commands and trusting in His power to help us. As it says in Proverbs 3:5-6, we should trust in the Lord with all our heart and lean not on our own understanding, and He will guide us on the right path.]

Frequently Asked Questions

What does it mean to 'test and prove what is best' in Philippians 1:10?

This means to discern and approve the things that are most pleasing to God, as guided by His Word and the Holy Spirit, as seen in Romans 12:2 and Ephesians 5:10.

How can we be 'pure and blameless for the day of Christ'?

We can be pure and blameless by living a life of obedience to God's commands, as taught in 1 John 3:3 and 2 Corinthians 7:1, and by trusting in the cleansing power of Jesus Christ's blood, as stated in 1 John 1:7.

What is 'the day of Christ' mentioned in Philippians 1:10?

The day of Christ refers to the future time when Jesus will return to judge all people, as described in 2 Corinthians 5:10 and 1 Thessalonians 4:16-17, and when believers will give an account of their lives to Him, as warned in Romans 14:12.

Is it possible to be completely 'pure and blameless' in this life?

While we can strive for purity and blamelessness through the power of the Holy Spirit, as promised in 2 Corinthians 7:1, we will not be completely sinless until we are glorified in heaven, as taught in 1 John 3:2 and Romans 8:30.

Reflection Questions

What are some areas in my life where I need to 'test and prove what is best' according to God's will?
How can I cultivate a deeper sense of purity and blamelessness in my daily life, and what role does the Holy Spirit play in this process?
What are some things that I can do to prepare myself for 'the day of Christ', and how can I live with eternity in mind?
In what ways can I trust in God's sovereignty and goodness, even when I am unsure about what is best in a given situation?

Gill's Exposition on Philippians 1:10

That ye may approve things that are excellent,.... Or "try things that differ".

Jamieson-Fausset-Brown on Philippians 1:10

That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; [ Eis (G1519) to (G3588) dokimazein (G1381) humas (G5209)] 'With a view to your

Matthew Poole's Commentary on Philippians 1:10

i.e. To the ends he subjoins, namely, that ye may approve things that are excellent; that upon a due expense of circumstances in a judicious trial, upon rightly discerning the differences of things not obvious to every eye, so as to choose and approve those things that are really to be preferred, being the best, surpassing all desirable things besides, , as being most acceptable unto God, . That ye may be sincere; and be upright, . It is all emphatical word in the original here, being borrowed either from such things as are tried by being held up at the beams of the sun to see What faults or flaws are in them, whether without fraud, or else from such as are clarified by the heat of the sun; and notes here, that Paul would have them to be uncorrupt and impartial in heart and life, in faith and manners; free from prevailing corruptions, of pure minds, ; purged from the old leaven, ; not suffering the knowledge of Christ to be mixed with traditions and human inventions, but endowed with evangelical simplicity in the sight of God, 5:22. And without offence; not erring from the main scope and design of Christianity, or stumbling, so as either actively or passively to trouble and offend either themselves or others in the heavenly course, but working so prudently, as to give no just occasion of scandal, or laying a snare for one or other, ; abiding blameless to the coming of Christ, . Till the day of Christ: see on ; repeated here to engage them unto serious thoughtfulness of that day.

Trapp's Commentary on Philippians 1:10

10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; Ver. 10. Approve the things] Or, try the things that differ, that ye be not cheated, and so undone, as many a man is by purchasing a counterfeit commodity at an unreasonable rate. A Bristol stone looks like a diamond, and many things glister besides gold.

Ellicott's Commentary on Philippians 1:10

(10) That ye may be sincere and without offence.—This St. Paul contemplates as the result of thoughtful and discriminating judgment. The word “sincere” (used only here and in 2 Peter 1:3), and the corresponding substantive, “sincerity” (1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17), although there is some uncertainty as to their derivation, undoubtedly signify purity tested and found clear of all base admixtures. The word “without offence” is used in Acts 24:16 (“a conscience void of offence”) for that which is free from the stumbling of error; and in 1 Corinthians 10:32 (“giving none offence”) for that at which none will stumble. The latter sense (nearly equivalent to the “unreprovable” of Colossians 1:22) better suits this passage. For “sincere” describes the positive aspect of purity; “without offence” the more negative aspect, in which it is found to present no excuse for fault-finding or scandal. It is, therefore, the “sincerity,” not of unconscious innocence, but of well-tried and thoughtful purity, proof even against suspicion, which St. Paul describes as the perfect fruit of love “overflowing in knowledge.”

Adam Clarke's Commentary on Philippians 1:10

Verse 10. That ye may approve things that are excellent] Ειςτοδοκιμαζεινὑμαςταδιαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things. That ye may be sincere] Ἱναητεειλικρινεις. The word ειλικρινεια, which we translate sincerity, is compounded of ειλη, the splendour of the sun, and κρινω, I judge; a thing which may be examined in the clearest and strongest light, without the possibility of detecting a single flaw or imperfection. "A metaphor," says Mr. Leigh, "taken from the usual practice of chapmen, in the view and choice of their wares, that bring them forth into the light and hold up the cloth against the sun, to see if they can espy any default in them. Pure as the sun." Be so purified and refined in your souls, by the indwelling Spirit, that even the light of God shining into your hearts, shall not be able to discover a fault that the love of God has not purged away. Our word sincerity is from the Latin sinceritas, which is compounded of sine, without, and cera, wax, and is a metaphor taken from clarified honey; for the mel sincerum, pure or clarified honey, is that which is sine cera, without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin. Without offence] απροσκοποι. Neither offending God nor your neighbour; neither being stumbled yourselves, nor the cause of stumbling to others. Till the day of Christ] Till he comes to judge the world, or, till the day in which you are called into the eternal world. According to this prayer, a man, under the power and influence of the grace of God, may so love as never to offend his Maker, to the latest period of his life. Those who deny this, must believe that the Spirit of God either cannot or will not do it; or, that the blood of Christ cannot cleanse from all unrighteousness. And this would be not only antiscriptural, but also blasphemous.

Cambridge Bible on Philippians 1:10

10. That] Better, as better marking a close sequence on the last clause, so that.approve] Better, in modern English, test. The spiritual “judgment” was to be thus applied.things that are excellent] “the things, &c.” R.V. An alternative rendering is, that ye may prove (test) the things that differ; so margin R.V.; “that you may use your spiritual judgment in separating truth from its counterfeit, or distortion.” The two renderings come to much the same; for the “approval of the excellent thing” would be the immediate result of the “detection of its difference.” We prefer the margin R.V., however; first, as giving to the verb its rather more natural meaning, and then, as most congruous to the last previous thought, the growth of “judgment.”that ye may be] It is implied that the process of “discernment” would never be merely speculative. It would be always carried into motive and conduct.sincere] The idea of the Greek word is that of clearness, disengagement from complications. One derivation (favoured by Bp Lightfoot here) is military; from the orderly separateness of marshalled ranks. Another and commoner one is solar; from the detection of pollution by sunlight, with the thought of the clearness of what has passed such a test well.—The word “sincere” (from Lat. sincerus) has a possible connexion with “sin-gle,” and so with the idea of separation, disengagement, straightness of purpose. In Latin, it is the equivalent to our “unadulterated.”without offence] I.e., “without stumbling-block” (Lat., offendiculum). Our common meaning of “offence,” with its special reference to grievances and pique, must be banished from thought in reading the English Bible. There these words are always used to represent original words referring to obstacles, stumbling, and the like. So e.g. 2 Corinthians 6:3, “giving no offence” means, presenting no obstacle such as to upset the Christian principle or practice of others.—“Without offence” here (one word in the Greek) may mean, grammatically, either “experiencing no such obstacle” or “presenting none.” The word occurs elsewhere only Acts 24:16; 1 Corinthians 10:32; and the evidence of these passages is exactly divided. On the whole the context here decides for the former alternative. The Apostle is more concerned at present with the inner motives than the outer example of the Philippians: he prays that the simplicity (sincerity) of their spiritual relations with God may be such as never to “upset” the inner workings of will and purpose.—Tyndale and Cranmer render here, “that ye may be pure, and such as (should) hurt no man’s conscience;” Geneva, “that ye may be pure, and go forward without any let.” So Beza’s Latin version.till the day of Christ] Lit. unto, &c.; “against, in view of, the great crisis of eternal award.” Son 2:16, where see note. On the phrase “the day of Christ” see note on Philippians 1:6, above.

Barnes' Notes on Philippians 1:10

That ye may approve things - Margin, “Or, try.” The word used here denotes the kind of trial to which metals are exposed in order to test their nature; and the sense here is, that the apostle wished

Whedon's Commentary on Philippians 1:10

10. That ye may approve—Love thus balanced by intelligence and quick moral perception, and so increasing more and more, would render them prompt to distinguish between things that differ as to right

Sermons on Philippians 1:10

	Sermon	Description
	Prayer - 1 Peter 5:10, 11, Part 3 by A.W. Pink	The preacher delves into the Greek word 'aproskopos' which means blameless, without offense, and not causing others to stumble. Christians are called to live lives of true integrit
	Of Godly Sincerity. by John Gill	John Gill emphasizes the significance of godly sincerity, contrasting it with hypocrisy, which is detestable to God. He explains that true sincerity is a grace bestowed by God, cha
	That Will Do! by J.R. Miller	J.R. Miller emphasizes the detrimental impact of the phrase 'That will do!' which signifies settling for mediocrity instead of striving for excellence. He argues that this mindset
	The Testimony of Conscience by Thomas Reade	Thomas Reade preaches on the importance of having a good conscience, highlighting the transformation in Saul of Tarsus from persecutor to Apostle through the enlightenment of the S
	The Victor's Life Food by Paris Reidhead	Paris Reidhead preaches on Revelation Chapter 2, focusing on the letter to the church of Ephesus. He highlights the commendable aspects of the church, such as their works, labor, a
	On Knowing the Lord (Philippians 3:10) by T. Austin-Sparks	T. Austin-Sparks emphasizes that the primary objective of God's dealings with His children is for them to know Him intimately. He illustrates that this knowledge is foundational fo
	Ten Indictments Against the Modern Church by Paul Washer	In this sermon, the speaker emphasizes the need for revival and awakening in the church. He cautions against expecting the Holy Spirit to clean up the mess without taking responsib