What if spiritual gifts are less a supernatural addition handed to a religious elite, and more an expression of what you already are — the particular endowment of your humanness, given for the flourishing of the people around you? This resource explores that question.
1PET 4:10Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.
1PET 4:11Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies, so that God may be glorified in all things through Jesus Christ. To him belong the glory and the power forever and ever. Amen.
Every person who has ever drawn breath carries within them a particular endowment — a set of inclinations, capacities, and bents that are uniquely theirs. The biblical tradition calls these gifts. This resource reads them not as rewards for the faithful or supernatural upgrades for the converted, but as the grain of the wood: the way you were made to move through the world. That is a reading, not a settled fact — offered here to think with.
Below are eighteen gifts drawn from the New Testament lists — which are overlapping and illustrative rather than a fixed catalogue. You will recognize yourself in some of them. Take the assessment to identify which are most active in you, or read about each gift in detail.
A plain account — what they are, where they come from, and why everyone already has them
The question of what spiritual gifts are depends entirely on what you believe about human beings and where they come from.
In the Judeo-Christian tradition, every person alive is a creature made in the image of God — imago Dei — formed from dust and animated by the breath of the divine. Genesis 2:7 describes the moment of human creation not as the assembly of a body followed by the insertion of a soul, but as the formation of earth and the inbreathing of life.
GEN 2:7then the LORD God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.
The Hebrew word for breath here is neshamah — the same word used elsewhere for the very breath of God. From the moment of creation, human life is not merely biological. It is, in the most literal sense, animated by the divine breath. This means that every person who has ever drawn breath carries within them something of that original endowment. Not as a theological nicety, but as the ground of their existence. You are alive because God breathed. The life in you is not your own production.
If this is true — and the biblical text insists it is — then spiritual gifts are not exotic additions distributed to a privileged religious subset. They are the original endowment of humanness itself, expressed in the particular shape of each person’s character, capacity, and calling. They are what you were made to do and be. They are the grain of the wood.
Popular teaching on spiritual gifts typically frames them as follows: you have natural talents (hard work, personality, aptitude) and separately you have spiritual gifts (supernatural abilities granted by the Holy Spirit at conversion). On this view, the spiritual gifts are a second tier — something added to the merely natural person from outside.
This framework, however well-intentioned, may be importing more Greek philosophy than Hebrew theology. The Hebrew mind did not divide reality into natural and supernatural strata the way Greek thought did. In biblical cosmology, all life is miraculous. The capacity to speak, to reason, to feel compassion, to lead, to heal, to perceive truth — none of these is merely biological. They are all, in the Judeo-Christian view, expressions of the divine breath in the creature. The wonder is not that some things are supernatural while most things are natural. The wonder is that anything exists at all, and that it exists with the particular character it has.
When Paul writes that “there are diversities of gifts, but the same Spirit” (1 Corinthians 12:4), he is not describing a distribution of abilities that believers previously lacked. He is naming what is already present in the community — the varied expressions of grace-shaped humanness — and pointing to their common origin.
1COR 12:4Now there are varieties of gifts, but the same Spirit;
1COR 12:7To each is given the manifestation of the Spirit for the common good.
1COR 12:11All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.
The person who is extraordinarily kind did not receive kindness at conversion. They were made kind. What the Spirit does is name that kindness as gift, orient it toward the service of others, and amplify it in ways that go beyond what the individual could produce alone.
Consider the gift of tongues. In the dramatic account of Pentecost in Acts 2, the disciples spoke in languages they had not learned, and visitors from across the Roman world each heard their own language spoken. This is the miraculous, concentrated form of the gift — occurring once, at the founding moment of the church, to announce that the gospel belongs to every people.
But the capacity to acquire and speak languages fluently, to move between cultures with ease, to communicate across borders with warmth and precision — this is recognizable in human beings everywhere. Linguists, translators, diplomats, children raised in multilingual homes who effortlessly code-switch — these people carry something. The biblical frame names it gift. The person who speaks six languages and builds bridges between peoples is doing something with a particular endowment. Whether or not they use theological language to describe it, they are exercising a capacity that the biblical writers would recognize immediately.
The same is true across the list. Leaders emerge in every human community — not only in churches. People with the gift of mercy are kinder. It is as simple and as profound as that. Those drawn to healing become nurses, doctors, therapists, hospice workers — the people whose particular attentiveness to suffering seeks its alleviation. These are not coincidences of personality. In the biblical frame, they are endowments.
When Paul writes to the Corinthians about spiritual gifts, he is not announcing a new program. He is correcting a misunderstanding. The Corinthian church had developed a hierarchy of gifts — treating the more dramatic and visible expressions as evidence of superior spiritual status, and treating the quieter, more ordinary expressions as lesser. Paul’s entire argument in 1 Corinthians 12 through 14 is a sustained dismantling of that hierarchy.
His analogy is the body. A body is not more body in its hands than in its liver. The parts that seem less honorable are given more honor (1 Corinthians 12:23). The eye cannot say to the hand, I have no need of you. Then, most decisively, he writes what may be the most radical statement in the entire New Testament about spiritual gifts:
1COR 13:2And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing.
Paul is not downgrading the gifts. He is insisting that the gifts only become what they are meant to be when they are animated by love. A gift turned inward, used for status, performed for an audience, or exercised without genuine care for the person in front of you — this is a gift functioning below its nature.
What the passages about spiritual gifts are doing, at their deepest level, is calling the community of faith to recognize what it already has — in the people who already belong to it — and to orient those capacities toward the flourishing of all. Not to import abilities from elsewhere. Not to upgrade ordinary people into extraordinary ones. To see clearly what is already present, and to honor it as the grace it is.
There is one gift in the biblical lists that resists this naturalizing reading without remainder: the working of miracles. Tongues, teaching, leadership, mercy, service, giving — all of these have natural analogues that the biblical writers are, in this reading, naming and consecrating. Miracles do not. The multiplication of loaves, the raising of Lazarus, the fire from heaven on Mount Carmel — these are not the amplification of a natural capacity. They are interruptions of the natural order by the One who established it.
In the Judeo-Christian frame, even this is not finally outside the natural — because the natural world was spoken into being by God and remains at every moment dependent on his sustaining word. But phenomenologically — in the way we experience and describe it — a miracle is different in kind from the other gifts. It does not arise from the grain of the human person. It is given from outside, and its purpose is always to point: to make unmistakably visible the presence and power of the One who holds all things together.
The biblical passages about spiritual gifts are written primarily to communities of faith, and they focus on how gifts function within those communities. But this does not mean gifts are only active there, or only meaningful there. A doctor’s healing gift does not switch off when they leave church. A leader’s capacity for direction is not dormant when it is exercised in a school board or a company. A giver’s generosity toward a secular charity is still generosity.
What the faith community provides is context for recognition — for seeing these capacities as gifts rather than as achievements, as endowments rather than as accidents of genetics and environment. The church at its best is the place where someone says to you: what you are is not accidental. You were made this way. And what you were made to be is needed. Here is a community in which you can be most fully yourself, in service of others, for the good of the world.
“Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.”
1 Peter 4:10 (NRSVue)Spiritual gifts are the particular endowments of humanness — the capacities, inclinations, and orientations that make you distinctively who you are, considered from the angle of what they are for. Every person is made in the image of God and animated by divine breath; this article reads that universal endowment as the ground of the gifts. The New Testament passages themselves name these gifts within communities of faith — Paul’s lists are written to churches. The claim that the same pattern applies to all people is drawn from the broader testimony of the Spirit’s creative work across Scripture, not from the surface of any single passage. They are natural in the sense that they are genuinely yours — not imposed from outside but woven into the person you are. They are supernatural in the same sense that all human life, in the Judeo-Christian account, is supernatural: nothing that exists produces itself, and the breath in you is not your own achievement.
For the community of faith, these gifts are recognized, named, and directed toward the service of others. They are amplified — not manufactured, but deepened and released — in the context of love and shared purpose. The church does not create the gifts. It creates the conditions in which the gifts can be most fully themselves: seen, honoured, used, and returned to the One from whom they came.
The inclination to speak truth to the moment — plainly, directly, and without evasion
People with this gift feel compelled to name what is true even when it is uncomfortable to do so. They see clearly, they feel urgency, and they speak. In secular life they become whistleblowers, journalists, prophetic voices in politics or culture, the friends who tell you what everyone else is thinking but won’t say. In the faith community this gift is directed toward Scripture and the community’s life — not predicting the future as its primary function, but declaring what is real and necessary right now. The Hebrew prophets were rarely foretellers; they were primarily forthtellers. The person with this bent brings that same function.
ROM 12:6We have gifts that differ according to the grace given to us: prophecy, in proportion to faith;
1COR 14:3On the other hand, those who prophesy speak to other people for their upbuilding and encouragement and consolation.
ACTS 21:11He came to us and took Paul’s belt, bound his own feet and hands with it, and said, “Thus says the Holy Spirit, ‘This is the way the Jews in Jerusalem will bind the man who owns this belt and will hand him over to the Gentiles.’”
The natural capacity to explain complex things so others genuinely understand
Some people simply make things clear. They can take something dense, abstract, or difficult and break it apart, find the right analogy, sequence the ideas in the right order, and leave the listener with genuine comprehension rather than the performance of understanding. This is not the same as being smart or educated — many highly intelligent people are poor teachers. The teacher’s gift is for the other person’s understanding, not their own expression. They feel satisfied when the student gets it, not when they have displayed mastery.
ROM 12:7ministry, in ministering; the teacher, in teaching;
1COR 12:28And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues.
EPH 4:11The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers,
Practical, relational judgment — the ability to know what to do with what you know
Wisdom is not information. Many people who carry vast amounts of knowledge are poor at applying it. Wisdom is the capacity to read a situation, draw on what is true and good, and act or speak in a way that actually helps. It is a relational, practical, highly contextual gift — wisdom that works in one situation may fail in another, and the wise person knows the difference. James 1:5 says God gives wisdom ‘liberally’ to all who ask — not as a theological prize but as a practical endowment for navigating real life.
1COR 12:8To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit,
JAS 1:5If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you.
PROV 4:7The beginning of wisdom is this: Get wisdom, and whatever else you get, get insight.
Deep hunger to understand — and unusual capacity to find what is true
The person with the gift of knowledge is simply and thoroughly interested in understanding things. They read more, notice more, remember more, and make connections more readily than most. In a religious context this gift operates in Scripture study and theological perception. In a secular context it looks like scholarship, research, investigation, the journalist who actually reads the primary documents, the scientist who goes where the data leads rather than where funding expects. What distinguishes this gift from general intelligence is its orientation: toward truth, not toward being right.
1COR 12:8To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit,
DAN 1:17To these four young men God gave knowledge and skill in every aspect of literature and wisdom; Daniel also had insight into all visions and dreams.
COL 2:3in whom are hidden all the treasures of wisdom and knowledge.
Settled, unshakeable confidence in what is unseen — a natural orientation toward trust
Some people trust more easily than others. Some people look at an apparently hopeless situation and hold with quiet certainty that it will resolve. This is not naivety — it is a capacity to hold steady under uncertainty that most people find genuinely difficult. In the Judeo-Christian frame this is named as gift because it reflects the character of God himself, who exists beyond evidence. The person with this gift is not pretending certainty they don’t have; they actually experience it. It sustains them and the people around them when circumstances give no natural grounds for confidence.
HEB 11:1Now faith is the assurance of things hoped for, the conviction of things not seen.
HEB 11:6And without faith it is impossible to please God, for whoever would approach him must believe that he exists and that he rewards those who seek him.
ROM 4:20No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God,
The drive to restore — physical, emotional, relational, communal
The healer is drawn to what is broken and wants to fix it. This is not one thing but many: the physician who feels called to medicine rather than merely credentialed for it; the counselor who sees the whole person rather than the diagnosis; the friend who knows instinctively what to do when someone is hurting; the community organizer who sees a wounded neighborhood and sets about the long work of repair. What they share is a deep attentiveness to damage and a practical commitment to restoration. In the biblical text this gift occasionally takes a miraculous form. In the daily life of communities, it takes the form of the healer’s calling, which is simply the thing they are most themselves when they are doing.
1COR 12:9to another faith by the same Spirit, to another gifts of healing by the one Spirit,
JAS 5:14Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord.
ACTS 3:6But Peter said, “I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk.”
The one gift that is genuinely, unambiguously supernatural — an interruption of the natural order
All the other gifts can be understood as natural human capacities — given by God as part of the endowment of being human, shaped and amplified by love and purpose. The working of miracles is different. A miracle is not the amplification of a natural capacity; it is the doing of something that nature alone cannot do. The multiplication of loaves, the raising of the dead, fire from heaven on Mount Carmel — these are not extraordinary exercises of ordinary human gifts. They are God acting in a way that is visible, sudden, and concentrated rather than hidden, gradual, and diffuse. In the Judeo-Christian view even this is not outside the “natural” in the deepest sense — because the God who sustains all creation is always doing what a miracle makes suddenly visible. But phenomenologically — in the way we experience it — a miracle is categorically different. Its purpose is always to point: to make unmistakably visible the presence and power of the One who holds all things together.
1COR 12:10to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues.
HEB 2:4while God added his testimony by signs and wonders and various miracles, and by gifts of the Holy Spirit, distributed according to his will.
ACTS 6:8Stephen, full of grace and power, did great wonders and signs among the people.
The natural ability to read beneath the surface of people, situations, and ideas
Some people simply perceive more accurately than others. They read rooms. They notice inconsistency between what someone says and how they say it. They sense when an argument is flawed before they can articulate why. They recognize manipulation before others have been taken in. In a faith context this gift is oriented toward distinguishing genuine spiritual reality from counterfeit, true teaching from false, authentic character from performance. In any context it is the capacity for accurate perception of what is actually happening beneath what is being presented. It is not cynicism — the discerning person does not assume the worst; they see the actual.
1COR 12:10to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues.
1JOHN 4:1Beloved, 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.
MATT 24:4Jesus answered them, “Beware that no one leads you astray.”
In Scripture, Spirit-given utterance — read here alongside a natural analogue of unusual language aptitude
In the dramatic Pentecost account (Acts 2), the gift operated in a concentrated miraculous form: people speaking in real languages they had never learned, so that visitors from across the Roman world each heard the gospel in their own tongue. Paul, however, describes a different phenomenon in the Corinthian church — an unintelligible utterance addressed to God, which “nobody understands” and which requires interpretation (1 Cor 14:2). That is not language aptitude, and this resource does not claim it is.
What this resource does read alongside the biblical gift is a natural analogue: the unusual human capacity for language — to acquire new languages with ease, to communicate across cultural and linguistic barriers, to find words that land across difference. Some people are simply gifted at languages; they move between cultures without the friction most people feel. Naming that capacity a “gift” is the lens this resource takes — a way of seeing an ordinary endowment as grace. It is an extension of the biblical term, not a translation of it; the Corinthian gift of 1 Corinthians 14 remains its own thing.
ACTS 2:4All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
1COR 14:2For those who speak in a tongue do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit.
1COR 14:5Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up.
Bridge-building between communities, contexts, and modes of expression
The interpreter makes accessible what would otherwise remain closed. In the literal, biblical sense this is the ability to translate a message spoken in tongues into the language of the assembled community. In its broader natural form it is the capacity to bridge difference — to take what is expressed in one context and render it intelligible to another. The interpreter is unusually good at finding the equivalent, the analogy, the frame that works for both sides of a divide. They are at home in the space between, and they use that home to help others understand what they could not otherwise reach.
1COR 12:10to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues.
1COR 14:5Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up.
1COR 14:13Therefore, one who speaks in a tongue should pray for the power to interpret.
The natural orientation toward practical help — noticing what needs doing and doing it
Servers are the people who, when they arrive at a gathering, immediately notice what needs to be done and quietly begin doing it. They do not wait to be asked. They do not require recognition. They feel satisfaction in the thing being done well, not in being seen doing it. They are the backbone of every functioning community — every church, every hospital, every functional workplace. Without them, nothing that depends on consistent, practical, behind-the-scenes effort would survive. The Greek word used for this gift is diakonia — the same root as deacon — ministry in its most literal form: attending to what is needed.
ROM 12:7ministry, in ministering; the teacher, in teaching;
1COR 12:28And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues.
1PET 4:10Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.
The ability to strengthen, encourage, and call forward — the gift of the right word at the right moment
Exhorters are the people who show up in hard moments with the exact thing you needed to hear. Not empty comfort — they are not falsely positive and they do not minimize difficulty. They find the true thing that helps. They see what is good and possible in someone when that person cannot see it themselves. They call forward. The Greek word is paraklēsis — the same root as the word Jesus uses for the Holy Spirit: Paraclete, “one called alongside.” Those with this gift embody that function: they come alongside people and bring strength.
ROM 12:8the exhorter, in exhortation; the giver, in sincerity; the leader, in diligence; the compassionate, in cheerfulness.
ACTS 4:36There was a Levite, a native of Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means “son of encouragement”).
HEB 10:25not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching.
The natural joy of releasing resources for others — generosity as a personality trait
For some people, generosity is not an effort. It is natural. They experience giving not as cost but as pleasure. They have an unusual ability to release what they have — money, time, attention, material resources — without the anxiety that grips others at the point of release. Paul says this gift is to be exercised ‘with simplicity’ (Romans 12:8) — or in some translations, ‘with liberality.’ The word in Greek is haplotēs — singleness, openness, without folding. The giver with this gift gives without agenda, without calculation, and without regret. They also often have an instinct for where giving will be most effective.
ROM 12:8the exhorter, in exhortation; the giver, in sincerity; the leader, in diligence; the compassionate, in cheerfulness.
2COR 9:7Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver.
LUKE 21:1He looked up and saw rich people putting their gifts into the treasury;
The natural capacity to direct others toward a shared purpose with wisdom and authority
Leaders emerge. They are not always the most credentialed, the loudest, or the most formally powerful person in a group — but when a situation requires direction, they find themselves providing it, and others find themselves following. The gift of leadership includes vision (seeing where a group needs to go), authority (being trusted to determine how to get there), and care (holding responsibility for the people making the journey). Without the last of these, leadership becomes control. The biblical model of leadership is always servant-shaped — the leader takes on more responsibility, not more privilege.
ROM 12:8the exhorter, in exhortation; the giver, in sincerity; the leader, in diligence; the compassionate, in cheerfulness.
HEB 13:17Obey your leaders and submit to them, for they are keeping watch over your souls and will give an account. Let them do this with joy and not with sighing—for that would be harmful to you.
1COR 12:28And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues.
Being naturally, constitutionally kinder — more moved by suffering, more drawn to the overlooked
Some people are simply kinder. They feel the suffering of others more acutely than most, they are drawn toward those in pain rather than away from them, and they find in care for the vulnerable something that is not duty but delight. Paul says this gift is to be exercised ‘with cheerfulness’ (Romans 12:8) — a telling qualifier. It is not the grim, exhausted compassion of obligation but the warm, energized compassion of the person operating in their grain. The word for mercy in Hebrew — rachamim — comes from the root for womb. It is visceral, close, almost physical in its intensity.
ROM 12:8the exhorter, in exhortation; the giver, in sincerity; the leader, in diligence; the compassionate, in cheerfulness.
MATT 5:7Blessed are the merciful, for they will receive mercy.
MIC 6:8He has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?
The natural drive to share something life-changing and the ability to make it land
People with this gift cannot keep good news to themselves. They find natural openings to talk about what they believe, they do it without making the other person feel cornered, and they see significant response to their communication. In a faith context this is the proclamation of the gospel. In a broader human context it is the person who spreads ideas, movements, and causes because they are genuinely, infectiously convinced of them. The evangelism gift requires a combination of conviction (you believe it profoundly), communication (you can say it clearly), and relational warmth (the person in front of you feels received rather than targeted).
EPH 4:11The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers,
ROM 10:14But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him?
ACTS 8:35Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus.
The drive to pioneer — to start new things in new territory and establish what did not exist before
Apostles are sent ones — the Greek word means “sent out.” In its original use it referred to the Twelve and to Paul, the eyewitnesses of the risen Christ whose teaching established the foundation of Christian doctrine. In its functional sense the apostolic gift is the capacity for pioneering: the drive to go where the thing has not yet been built, to start rather than maintain, to establish rather than sustain. People with this gift are restless in established structures. They see what is not yet and feel called to build it. They are often effective in new territory and less comfortable once the pioneering work is done.
1COR 12:28And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues.
EPH 4:11The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers,
ROM 15:20thus making it my ambition to proclaim the good news, not where Christ has already been named, so that I do not build on someone else’s foundation,
The sustained care for others’ growth — the shepherd’s instinct to know, feed, and protect
The pastoral gift is long-term, relational, and sustaining. Where the apostle pioneers and moves on, the pastor stays. They take ongoing responsibility for the people in their care: they know them, they notice when they are struggling, they feed them with what they need for growth, and they protect them from what would harm them. This is a gift of great staying power and deep attentiveness. It does not primarily look for the dramatic moment but for the slow, faithful work of helping people become what they are meant to be over time. In any community — not only a church — there are people who function as pastors: those who carry others’ wellbeing as a genuine ongoing responsibility.
EPH 4:11The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers,
JOHN 21:16A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.”
1PET 5:2tend the flock of God that is in your charge, exercising the oversight, not under compulsion but willingly, as God would have you do it; not for sordid gain but eagerly.
36 honest statements. Read each and select how well it describes you — not how you wish it did.
Based on your responses, here are the capacities most active in you
Published 2026 · Reviewed May 30, 2026 · Scripture: NRSVue