Latest / Reformed Thinking / Scripture’s Verbal Boldface and Hinge: Epizeuxis and Antanaclasis in the English Bible

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Scripture’s Verbal Boldface and Hinge: Epizeuxis and Antanaclasis in the English Bible · Reformed Thinking

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  Welcome to Reformed thinking. For this deep dive, we're going
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  to look at something you've probably noticed but maybe just
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  stemmed over. You know, when you're reading
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  the English Bible and you see a word repeated maybe twice, maybe
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  three times in a row? It's so easy for us, especially
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  in our fast-paced world, to just see that as well as background
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  noise or maybe even redundancy. We just want to smooth it out
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  and move on. And that's a completely
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  understandable habit. But the sources we're looking at
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  today argue that it's a habit we need to break.
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  They make this fascinating counterclaim that Scripture uses
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  repetition deliberately. It's not an accident, it's a
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  tool, a kind of verbal highlighter, A.
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  Highlighter. I like that.
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  Yeah, it's there to signal theological weight or moral
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  urgency, or sometimes just really intense emotion.
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  It's designed to train our ear, not test our patience.
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  So that's our mission for this deep dive.
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  We're going to learn how to stop skimming and start noticing
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  these signals. We're looking at 2 specific
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  rhetorical figures that basically act as built in
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  reading guides. That's it.
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  Two different ways the Bible uses repetition to do 2
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  completely different jobs. OK, so let's name them.
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  Let's get the technical language out of the way so we know what
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  we're talking about. Sure.
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  The first one is advice that sort of stacks the word on top
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  of itself for weight. It's called Episuxis.
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  OK, Episuxis, let's break that down.
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  Forget the Greek for a second. What's the concept?
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  Think of it as scriptures. Verbal boldface.
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  Verbal boldface. It's the immediate back-to-back
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  repetition of a word or phrase, like when the Seraphim cry holy
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  holy holy. It's only job is to intensify
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  the meaning that's already there.
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  It's telling you to slow down and feel the gravity of this
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  word. That makes a lot of sense.
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  So that's the first one. What's the second figure, the
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  one that does something different?
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  That one is called antenna classes, and if episuxis stacks
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  a word for intensity, antenna classes repeats a word to force
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  a split in its meaning. The word looks the same, but the
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  sense just pivots dramatically. Like that really arresting
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  phrase from Jesus. Let the dead bury their dead.
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  That's a classic example. The word is the same, but it
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  can't possibly mean the same thing twice.
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  So it's like a verbal hinge. That's a great way to put it.
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  The repetition forces you to separate 2 categories that you
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  might otherwise blur together. Interesting.
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  And you know, our goal here isn't to show off a bunch of
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  technical vocabulary. It's really about cultivating a
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  kind of reverent, attentive. It's about training ourselves to
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  read the English Bible more faithfully by noticing the very
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  things that text itself is highlighting for us.
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  Right. If the Holy Spirit guided the
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  authors to Peter word, we should probably stop and ask why.
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  Exactly. OK, so let's unpack this.
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  But first, let's set some clear ground rules, because if we're
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  going to use technical labels like this, we need to be
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  disciplined. We want to illuminate the text,
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  not just, you know, start seeing patterns everywhere because we
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  have a new hammer and everything looks like a nail.
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  Risk of over reading is real. So why does this precision
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  matter so much? Well, because without it, the
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  whole system collapses. If any repetition can be labeled
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  A profound rhetorical device, then the terms lose all their
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  meaning. We need tests.
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  We need falsifiability. OK, so let's start with
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  Epizexis, the verbal boldface. What's the test for that?
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  The definition is all about immediacy.
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  It has to be the immediate back-to-back repetition of the
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  same word or phrase. They're adjacent.
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  Exactly. They're touching, maybe
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  separated by a comma or a short vocative.
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  You know someone's name, or just a natural pause in speech.
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  But the key is adjacency. If there are 10 other words in
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  between, it's just general thematic repetition, not this
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  specific device. OK.
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  And you mentioned a diagnostic test.
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  How do I know if it's doing real rhetorical work?
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  The removal test is the essential guardrail.
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  The removal test. Yeah, you ask yourself, if I
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  take out the repeated words, so I just say the word once, does
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  the emotional or rhetorical force of the sentence stay
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  pretty much the same? If it does, it's probably not
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  epizukus. It might just be a stylistic
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  choice, but if removing that repetition clearly flattens the
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  urgency or the intensity or the desperation of the statement.
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  Then you've probably found it. Then you probably found it.
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  So if I take one holy out of holy, holy, holy, the impact is
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  just it's gone. It's immediately diminished.
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  That's a perfect case. The repetition is like verbal
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  pressure. It's not adding new conceptual
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  information. The idea of holiness is already
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  there. It's just intensifying that
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  existing concept, making sure you don't just understand it,
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  but you feel its weight. That makes a lot of sense.
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  So that's Epizyxis. Now let's talk about
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  Antonaclosis, the verbal hinge. This one feels trickier.
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  It is trickier. Because it depends entirely on a
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  shift in meaning. It does, and that means the
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  burden of proof is much higher on the reader.
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  The definition is that you're repeating the same word, but the
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  second use reinterprets or contrasts with the first.
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  The form is the same, but the actual thing it's pointing to it
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  turns. So what's the strict diagnostic
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  test for this one? You have to be able to
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  demonstrate right from the immediate context that the word
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  sense is not identical in both places.
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  It has to be a necessary shift. A necessary genuine semantic
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  shift. If the word just appears twice
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  with the same meaning, that's just simple repetition.
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  It's not Antony classes. The power of the device comes
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  from that surprise. You assume the meaning is
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  continuous, and then the context forces you to stop and make a
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  distinction you would have missed otherwise.
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  It forces a distinction. Exactly.
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  It makes you separate categories that are ordinary.
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  Maybe lazy speech might just blur together, like spiritual
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  life versus physical life. But there's a danger here, isn't
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  there? The problem of false positives.
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  A big one. We can't create Antony classes
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  just by being clever. The context has to demand the
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  shift in meaning. This is especially a trap in
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  English, where one word can have a whole range of meanings.
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  We have be sure the grammar requires the shift, not just our
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  preferred doctoral reading. So, bringing this back to a
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  framework of disciplined, reformed reading, what's the
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  foundation here? How do we keep this analysis
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  from just becoming a literary game?
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  The critical guardrail is this. Rhetorical features are servants
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  of meaning. They don't create it.
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  OK, context is always king. And where a rhetorical turn
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  suggests A doctrinal distinction, say, between divine
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  action and human responsibility, our interpretation has to be
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  backed up by clearer passages that teach the same thing.
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  So we're checking our work against the rest of Scripture.
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  Always that keeps our analysis grounded and reverent rather
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  than turning it into an exercise and just being clever reader.
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  That framework is incredibly helpful.
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  We're using these tools to hear the text better, not to decorate
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  it. OK, now that we've got the
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  definitions clear, let's look at Epizoxis in action.
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  Scripture's verbal boldface, you said.
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  It's a reliable sign that the test is calling us to slow down,
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  hear the wait, and fight against that modern habit of flattening
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  everything out. And its purpose is almost always
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  theological. It shows up at moments of the
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  highest spiritual significance. And we should probably start
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  with worship doxology. Holy, holy, holy.
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  The clearest example there is Isaiah 6, Revelation 4.
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  This is the language of the Seraphim, the beings whose
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  entire existence is focused on adoration at the throne of God.
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  And that triple repetition, it's startling.
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  What does repeating it three times do that just saying God is
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  very holy would miss? Well, in Hebrew tradition,
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  repetition, especially threefold repetition, is a way of
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  expressing the superlative, the absolute highest degree of
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  something. So it's not just that God is
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  holy. You know, it's that His Holiness
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  is central, it's radiant, it's unrivaled.
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  It's utterly separate from everything in creation.
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  It's as if they're piling the word on top of itself to
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  communicate the maximum possible weight.
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  Holiness in His person, Holiness in His actions, Holiness in His
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  purposes. That's so much more than just a
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  stylistic choice. The repetition itself is a deep
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  statement about the nature of God.
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  It's deeply doctrinal. It's really let that sink in,
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  that God is thrice holy. It changes your whole
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  theological perspective. Well, from a Reformed view, it
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  reframes everything. This isn't just a minor mistake,
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  it's high treason against this morally perfect thrice holy
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  sovereign. It sharpens our understanding of
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  total depravity. Exactly.
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  And as a result, it magnifies grace.
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  Grace isn't just casual kindness.
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  It's costly, breathtaking mercy from a righteous judge.
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  And it changes how we approach worship.
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  It demands awe and submission. Not not triviality or
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  self-centered performance. That one rhetorical device is
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  formative for our whole doctrine of God.
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  Wow. OK, so beyond that high worship
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  of heaven, Episius also shows up to give language to extreme
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  human emotion. It's sanctifies intense feeling.
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  It does. We see it so vividly in grief.
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  Think of David's cry in the second Samuel 18.
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  Oh, my son, Absalom, my son, my son.
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  The repetition there. It communicates a father's
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  overwhelming, crushing anguish more truthfully than a whole
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  paragraph of explanation ever could.
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  It is the sound of the pain. And we have to.
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  Remember the context there? Absalom wasn't some innocent
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  victim. Not at all.
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  He was a traitor. He was usurper who had tried to
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  take David's crown in his life. He died an act of rebellion.
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  So the repetition captures that unique horror of grieving A
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  beloved son who died as an enemy.
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  Precisely. It's grief, but it's compounded
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  by betrayal and covenant breaking.
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  The device ensures that we feel the depth of David's humanity,
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  his fatherly love, even in the face of judgement.
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  We see a similar thing in Psalm 22, which Christ quotes on the
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  cross. My God, My God.
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  Another perfect example. That's immediate repetition
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  under the most intense spiritual pressure imaginable.
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  It's not redundant, it's the sound of desperation that is
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  still somehow clinging to Covenant intimacy.
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  It underscores both things at once, the intimacy He's my God,
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  and the desperation that requires the cry to be repeated.
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  And this gets to such a critical pastoral point.
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  Scripture doesn't condemn strong feeling.
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  It sanctifies it by directing a God word.
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  That repeated cry is a model of faithful lament.
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  It's intense, it's honest, but it's still prayer.
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  It gives permission in a way. It does.
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  It shows the suffering believer that intensity, even bordering
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  on desperation, is not the same as unbelief when it's directed
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  toward the covenant keeping God. OK, so from grief, let's move to
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  urgency. Episexis also acts like an alarm
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  bell and profet our warnings. I'm thinking of Jeremiah 22.
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  O earth, earth, earth, hear the word of the Lord.
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  That is designed to be jarring. He isn't making a suggestion, he
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  is shaking the very foundations. It's a legal covenantal summons
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  to the entire land. And the triple address.
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  It's because the people who become deaf, they're complacent,
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  they're unresponsive, and judgement is coming.
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  Covenant unfaithfulness is deadly, but the people are
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  sleepwalking. That repetition is the Prophet
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  refusing to let them sleep. It really transforms the words
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  from something you just read into something you hear with
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  this terrifying urgency. We see that same kind of urgency
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  with the repeated command awake, awake in Isaiah 51 and 52, that
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  doubling strikes like a command calling God's people to get
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  ready, to have faith, to hope for deliverance after exile.
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  But it's not always confrontational, is it?
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  Sometimes the repetition signal something more tender.
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  That's a great point. A perfect counterexample is
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  Isaiah 40 verse one, which opens the book of comfort, Comfort,
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  comfort, my people. The doubling of comfort there
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  isn't just sentimental, it signals a divine resolve.
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  It's God's determined intention to speak, tenderness and
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  restorative grace after a long period of chastisement.
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  It guarantees the promise. It says I am absolutely intent
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  on this. So whether it's confrontation or
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  consolation, the device is always about moral and spiritual
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  urgency, Yes. God's Word confronts, it,
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  summons it, warns it, consoles, and repetition is the Spirit's
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  tool to make sure that confrontation or that comfort is
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  truly felt. And maybe nowhere is that mix of
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  tenderness and authority more clear than when Jesus himself
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  uses it in a personal address. When he repeats a name, it just
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  hits differently. Think of Martha.
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  Martha in Luke 10, right? It's such a loving interruption.
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  The repetition exposes her anxious distraction, her being
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  worried about so many things, and it calls her back, gently
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  but firmly, to the one thing that is necessary.
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  Hearing his word. Hearing his word, the doubling,
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  makes the address both personal and unforgettable.
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  It's compassionate authority. And you can contrast that with
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  Simon Simon in Luke 22. A much more serious tone there.
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  That repetition combines a stark warning Satan is demanding to
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  sift you like wheat with the incredible comfort that Christ's
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  intercession is already active and protecting him.
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  The double address is a personal summons into a crisis, reminding
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  Simon and us that spiritual warfare is real, but Christ's
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  protection is an even greater reality.
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  So when Jesus uses it, it's a living Lord addressing a real
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  person, pressing truth right into their conscience and their
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  heart. Exactly.
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  And finally, you see it used as a formal marker of truth,
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  especially in John's Gospel, where Jesus constantly says
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  truly, truly, or verily, verily, that doubling functions like a
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  formal seal on what he's about to say.
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  It alerts the reader. What follows is supremely
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  authoritative. It's a theological certainty
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  that has to be received by faith.
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  It's not up for negotiation, not at all.
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  It humbles the listener under Christ's absolute certainty.
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  It teaches us how to receive His Word, not His critics, but His
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  disciples, sitting under truth. So to sum up this section,
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  epizosis is scriptures verbal boldface.
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  It intensifies adoration, it sanctifies our lament, it sounds
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  a prophetic warning, and it personalizes Christ's summons.
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  It's the text shouting pay attention.
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  This has weight. Well said.
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  Now here's the pivot. We've established that epizoxis
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  is all about intensifying meaning.
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  Antonac classes. The verbal hinge does something
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  completely different. It clarifies by forcing us to
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  make essential distinctions. Right, If one's a boldface, this
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  one is more like a doctrinal scalpel.
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  A doctrinal scalpel. I like that.
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  Yeah, the verbal hinge compels you to distinguish between
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  categories that are ordinary. Day-to-day thinking often just
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  merges together, and the key thing is that re evaluation
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  isn't just a clever literary trick, it's usually the core
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  theological point the author is trying to make.
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  And the most high confidence example of this is Jesus's
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  command in Matthew 8. Let the dead bury their dead.
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  It's an interesting phrase. The word dead repeats, but the
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  command is just nonsense if the word means the same thing in
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  both places. The context forces a split.
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  It has to. So layout for us the two
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  categories of dead we're looking at here.
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  OK, the first dead refers to those who are spiritually dead.
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  They're alive physically walking around, but they're completely
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  unresponsive to the call of Christ.
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  They're incapable of true spiritual obedience.
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  And the second dead. The second dead is the
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  physically dead, the literal corpse that needs to be put in a
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  tomb. And the theological power of
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  that hinge is just staggering, because burying your father
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  wasn't just a nice thing to do, it was a fundamental duty.
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  One of the most sacred social and religious duties in that
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  culture. And that's exactly what Jesus is
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  exposing. He's showing how spiritual death
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  governs what seems reasonable and right to the world.
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  Even something as basic as a burial.
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  Right. The Antonacles forces the reader
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  to see that dead isn't just a biological state, it's a
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  spiritual condition with eternal consequences, and that following
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  Jesus isn't some hobby you add to your life, it's life itself.
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  It overrides every other claim. That is incredibly sharp.
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  Let's look at a second one, where English readers often get
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  a hint from the capitalization. Romans 8.1 cent.
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  The Spirit himself bears witness with our spirit.
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  Yes, the word Spirit repeats, but it's pointing to two
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  completely distinct things, and that distinction is absolutely
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  vital for the doctrine of assurance.
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  So the first spirit with a capital S.
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  That's the Holy Spirit, God Himself, a third person of the
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  Trinity, testifying directly to the believers in her life.
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  And the second spirit lowercase S.
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  That's the human spirit, our inner self, the seat of our
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  consciousness, the part of us that receives that testimony and
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  cries out ABBA Father. So the hinge establishes 2
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  witnesses in communion, the Divine Spirit initiating, and
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  the human spirit receiving and responding.
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  And that rhetorical turn is a crucial doctrinal safeguard.
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  It aligns perfectly with what the Westminster Confession
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  teaches. But assurance?
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  Assurance isn't something we just generate ourselves.
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  Right, it's not just self-confidence.
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  No, but it's also not detached from our experience.
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  The Antonac classes here is pastoral precision.
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  It teaches us to distinguish God's objective act from our
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  subjective experience while holding them together.
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  The certainty comes from the Holy Spirit's work, not from our
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  Spirit trying to conjure it up. That's a brilliant example of a
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  grammatical feature guarding a core piece of doctrine.
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  OK, third example, God's character James chapter 1.
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  Believers face temptations in verse 2, but then we're told God
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  doesn't tempt anyone in verse 13.
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  Yes, and in older English translations that audible hinge
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  was really clear because the same word temptation was often
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  used for both. The theological distinction
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  being forced there is between outward trial and inward
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  enticement. OK, unpack that outward trial.
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  That's the circumstance God ordains for our good, to test
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  our faith, to produce endurance, to make us mature.
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  And inward enticement. That's the seduction into evil,
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  which the text says comes entirely from the sinner's own
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  lust. It does not come from God.
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  So the repeated word forces the reader to ask about the source
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  of the struggle. Is this from God for my
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  sanctification? Or is this for my own fallen
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  desires for my corruption? Exactly.
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  The hinge defends God's holiness.
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  He tests, but he does not corrupt, and it simultaneously
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  indicts the sinner's own heart. Our fallen hearts love to
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  confuse those two things, to blame God for our sin, and this
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  device just doesn't allow them. OK, one final crucial hinge.
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  This one is about responsibility and agency.
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  Philippians 2.1213 Work out your own salvation, for it is God who
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  works in you. This is where divine sovereignty
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  and human responsibility meet in a single repeated word.
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  So the word work pivots. It pivots dramatically.
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  The first use workout is about human activity.
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  The believer must diligently apply their salvation, live out
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  its implications with fear and trembling.
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  That's our duty. But then it says for it is God
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  who works in you. And that's the divine operation.
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  The ground, the power, the energy for our obedience comes
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  from God working in US, giving us both the desire to obey and
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  the ability to do it. So this one rhetorical hinge
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  manages to guard against two opposite theological errors at
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  the same time. It.
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  Really does It guards against legalism, the idea that our
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  working produces our salvation? No, it's the fruit, not the
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  root. Precisely.
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  And it guards against quietism or antinomianism, the idea that
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  because God is sovereignly working, we don't have a duty to
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  do anything. It's a gospel shaped logic.
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  It is the logic is you must diligently labor because God is
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  the one than supplying the power for that labor.
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  It holds those two truths in perfect, dynamic tension.
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  That brings us to a really vital practical discussion.
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  We're reading the English Bible, and all of these effects are
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  coming to us through translation.
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  So how do we hear these figures when translators are constantly
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  making choices about which word to use, or punctuation, or even
• 19:19
  just how they format the page? This is such a critical question
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  because the audibility of Epizoxis and Antonon classes in
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  English depends entirely on those choices.
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  We have to move from the academic theory to the real
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  world reading experience. OK, let's start with epizoxis,
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  the verbal bold face. How is its intensity preserved
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  or maybe even altered in translation?
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  Well, punctuation is never neutral, right?
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  If a translation uses commas like comfort, comfort my people,
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  it tends to slow the reader down.
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  It enhances that feeling of reverence and tender resolve.
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  If a translator chose to use exclamation points, it would
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  feel much more urgent, more like a shout.
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  And even just the layout of the text.
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  Yes, the form is a prophetic line, printed as poetry or as a
• 20:04
  dense block of prose. When Isaiah's Awake, Awake is
• 20:08
  set on its own line as poetry. It feels like a liturgical
• 20:11
  command. When it's buried in a paragraph,
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  it can register much more weekly.
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  And what about the vocatives like Martha Martha.
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  The phrasing around it can either spotlight that tenderness
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  or flatten it and think about truly, truly.
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  And John. Keeping that phrase preserves
• 20:25
  the doubling and the solemnity. Some older translations used
• 20:28
  verily verily, which might sound archaic to us, but it signals a
• 20:32
  formal, almost legal register. It's a stamp of authority.
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  Each choice shapes how you feel the advice.
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  OK, now Antonette classes. The verbal hinge feels much more
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  delicate because it needs the word to be repeated, but with
• 20:45
  that meaning shift. And as you said, modern
• 20:48
  translators sometimes deliberately avoid repeating the
• 20:51
  word. This is where understanding
• 20:52
  translation philosophy is so important.
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  You have a spectrum. On one end you have formal
• 20:57
  equivalence translations. Like the King James or the NASB?
• 21:00
  Right. They try to match the word for
• 21:02
  word structure of the original. They are far more likely to
• 21:05
  preserve that audible repetition, even if the meaning
• 21:08
  shift is a little confusing at first for a modern reader.
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  So the King James using temptation for both instances.
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  In James One, it preserves the audible hinge.
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  Exactly on the other end of the spectrum, you have dynamic
• 21:18
  equivalence or meaning for meaning translations.
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  Like the NIV. Right.
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  And since modern English here is temptation almost only as
• 21:26
  enticement to sin, a dynamic translation will often render
• 21:30
  James 1.2 with trials or testings and then use tempt in
• 21:34
  1.3 team. So there's a clear trade off.
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  A very clear one. The older wording highlights the
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  rhetorical turn itself, the Antonette classes.
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  The modern wording highlights the theological distinction,
• 21:46
  making it clearer for the reader, but it does so at the
• 21:48
  expense of the literary device. But the meaning itself isn't
• 21:52
  lost. Not at all.
• 21:53
  In fact, you could argue the conceptual distinction.
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  The hinge itself is actually made clearer.
• 21:58
  It's an interpretive choice a translator makes to protect the
• 22:01
  clarity of God's character for a contemporary audience.
• 22:04
  And we also mentioned typography like capitalization that's.
• 22:07
  Right spirit versus Spirit in Romans 8.
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  Capitalization isn't in the original Greek manuscripts, but
• 22:14
  it's a powerful interpretive aid in English.
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  It guides the reader toward the distinction the context is
• 22:21
  already demanding. It's the translator using the
• 22:23
  resources of English to make sure that vital doctrinal hinge
• 22:27
  is not missed. This whole discussion just
• 22:29
  brings us back to that crucial guardrail we started with
• 22:32
  humility. We have to resist what our
• 22:34
  source is called device driven exegesis.
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  We have to. We can't decide beforehand that
• 22:39
  a passage must have a rhetorical figure to be profound.
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  The safer path, the path of submission, is always to observe
• 22:46
  the text's words, state the plain sense, and then ask if the
• 22:49
  repetition sharpens or signals that sense.
• 22:52
  We want to hear the text, not impose our cleverness on it.
• 22:55
  And when we're comparing translations, we need to do it
• 22:58
  responsibly, yes. When a device is muted in one
• 23:01
  version for clarity, the conceptual meaning is usually
• 23:04
  still there. Our goal should be careful
• 23:07
  comparison, not suspicion. At the end of the day, these
• 23:10
  devices aren't just for show, they have a real purpose.
• 23:13
  A huge one. This discipline of attentiveness
• 23:16
  gives us two things we desperately need theological
• 23:19
  clarity and pastoral warmth. God has shaped His truth in ways
• 23:22
  that deliberately press it upon our minds and our consciences.
• 23:25
  And the effects are so specific, you said Antony, classes gives
• 23:28
  us clarity. It does.
• 23:30
  It's a bulwark against doctrinal drift.
• 23:32
  Blurred thinking is often the first step toward a heresy.
• 23:35
  By forcing distinctions like dead spiritual versus dead
• 23:37
  physical, the text demands that we categorize the world
• 23:40
  correctly according to God's reality, not our own.
• 23:43
  And Episius gives us pastoral warmth and direction for our
• 23:46
  emotions. Exactly.
• 23:48
  It sanctifies lament when David cries for Absalom or when the
• 23:51
  Son of God cries. My God, my God.
• 23:53
  The repetition validates that intense feeling as long as it's
• 23:56
  directed God word and at the same time the rhetorical alarm,
• 24:00
  oh earth, earth, earth. It disturbs our complacency,
• 24:03
  which is an act of divine love. God doesn't whisper warnings
• 24:06
  when souls are at stake. So there's a direct payoff here
• 24:09
  for the preacher and for every one of you listening.
• 24:11
  Immense for the preacher. Faithful proclamation has to
• 24:15
  match tone to meaning. Holy, holy, holy must be
• 24:18
  proclaimed with reverent awe. Simon.
• 24:21
  Simon has to feel like Christ's personal, urgent but sustaining
• 24:25
  intercession. And for you, the learner.
• 24:27
  The practice is simple. When you see a repetition, it
• 24:29
  becomes a signal to your brain. Pause here.
• 24:31
  This has weight. When you see a meeting shift, it
• 24:33
  becomes a question. What distinction is the Lord
• 24:35
  forcing me to see here? It trains you to read with
• 24:38
  greater care and submission. So we're left with this
• 24:41
  balanced, truthful exploitation. Labor diligently because God
• 24:45
  empowers your labor. Strive and obedience because God
• 24:48
  supplies the very will to strive.
• 24:51
  So let me leave you with this. If God intentionally shaped the
• 24:54
  very surface texture of the Bible through these figures,
• 24:57
  using repetition to intensify feeling and distinction to
• 25:00
  clarify doctrine, what does that tell us about how much our
• 25:04
  Creator values our attention? It suggests that reading the
• 25:07
  text carelessly isn't just missing a literary flourish,
• 25:10
  it's actually ignoring a direct instruction on where and how to
• 25:14
  worship and feel and obey. It forces us to ask a question.
• 25:18
  It does. How might we treat every
• 25:20
  paragraph break every piece of punctuation, every stylistic
• 25:23
  choice as a potentially providential instrument guiding
• 25:26
  our reverence? If the details matter this much,
• 25:29
  our posture has to be 1 of deep humility and very careful
• 25:32
  listening. That's a powerful thought to
• 25:34
  carry forward. Recognizing these features helps
• 25:36
  us all hear God's voice more clearly, His Holiness, His
• 25:39
  comfort, and His corrections. We encourage you to submit to
• 25:42
  the comfort and correction of the Christ who speaks with such
• 25:44
  authority and such compassion.