<!--{{{-->
<link rel='alternate' type='application/rss+xml' title='RSS' href='index.xml' />
<!--}}}-->

Background: #fff
Foreground: #000
PrimaryPale: #8cf
PrimaryLight: #18f
PrimaryMid: #04b
PrimaryDark: #014
SecondaryPale: #ffc
SecondaryLight: #fe8
SecondaryMid: #db4
SecondaryDark: #841
TertiaryPale: #eee
TertiaryLight: #ccc
TertiaryMid: #999
TertiaryDark: #666
Error: #f88

/*{{{*/
body {background:[[ColorPalette::Background]]; color:[[ColorPalette::Foreground]];}

a {color:[[ColorPalette::PrimaryMid]];}
a:hover {background-color:[[ColorPalette::PrimaryMid]]; color:[[ColorPalette::Background]];}
a img {border:0;}

h1,h2,h3,h4,h5,h6 {color:[[ColorPalette::SecondaryDark]]; background:transparent;}
h1 {border-bottom:2px solid [[ColorPalette::TertiaryLight]];}
h2,h3 {border-bottom:1px solid [[ColorPalette::TertiaryLight]];}

.button {color:[[ColorPalette::PrimaryDark]]; border:1px solid [[ColorPalette::Background]];}
.button:hover {color:[[ColorPalette::PrimaryDark]]; background:[[ColorPalette::SecondaryLight]]; border-color:[[ColorPalette::SecondaryMid]];}
.button:active {color:[[ColorPalette::Background]]; background:[[ColorPalette::SecondaryMid]]; border:1px solid [[ColorPalette::SecondaryDark]];}

.header {background:[[ColorPalette::PrimaryMid]];}
.headerShadow {color:[[ColorPalette::Foreground]];}
.headerShadow a {font-weight:normal; color:[[ColorPalette::Foreground]];}
.headerForeground {color:[[ColorPalette::Background]];}
.headerForeground a {font-weight:normal; color:[[ColorPalette::PrimaryPale]];}

.tabSelected {color:[[ColorPalette::PrimaryDark]];
	background:[[ColorPalette::TertiaryPale]];
	border-left:1px solid [[ColorPalette::TertiaryLight]];
	border-top:1px solid [[ColorPalette::TertiaryLight]];
	border-right:1px solid [[ColorPalette::TertiaryLight]];
}
.tabUnselected {color:[[ColorPalette::Background]]; background:[[ColorPalette::TertiaryMid]];}
.tabContents {color:[[ColorPalette::PrimaryDark]]; background:[[ColorPalette::TertiaryPale]]; border:1px solid [[ColorPalette::TertiaryLight]];}
.tabContents .button {border:0;}

#sidebar {}
#sidebarOptions input {border:1px solid [[ColorPalette::PrimaryMid]];}
#sidebarOptions .sliderPanel {background:[[ColorPalette::PrimaryPale]];}
#sidebarOptions .sliderPanel a {border:none;color:[[ColorPalette::PrimaryMid]];}
#sidebarOptions .sliderPanel a:hover {color:[[ColorPalette::Background]]; background:[[ColorPalette::PrimaryMid]];}
#sidebarOptions .sliderPanel a:active {color:[[ColorPalette::PrimaryMid]]; background:[[ColorPalette::Background]];}

.wizard {background:[[ColorPalette::PrimaryPale]]; border:1px solid [[ColorPalette::PrimaryMid]];}
.wizard h1 {color:[[ColorPalette::PrimaryDark]]; border:none;}
.wizard h2 {color:[[ColorPalette::Foreground]]; border:none;}
.wizardStep {background:[[ColorPalette::Background]]; color:[[ColorPalette::Foreground]];
	border:1px solid [[ColorPalette::PrimaryMid]];}
.wizardStep.wizardStepDone {background:[[ColorPalette::TertiaryLight]];}
.wizardFooter {background:[[ColorPalette::PrimaryPale]];}
.wizardFooter .status {background:[[ColorPalette::PrimaryDark]]; color:[[ColorPalette::Background]];}
.wizard .button {color:[[ColorPalette::Foreground]]; background:[[ColorPalette::SecondaryLight]]; border: 1px solid;
	border-color:[[ColorPalette::SecondaryPale]] [[ColorPalette::SecondaryDark]] [[ColorPalette::SecondaryDark]] [[ColorPalette::SecondaryPale]];}
.wizard .button:hover {color:[[ColorPalette::Foreground]]; background:[[ColorPalette::Background]];}
.wizard .button:active {color:[[ColorPalette::Background]]; background:[[ColorPalette::Foreground]]; border: 1px solid;
	border-color:[[ColorPalette::PrimaryDark]] [[ColorPalette::PrimaryPale]] [[ColorPalette::PrimaryPale]] [[ColorPalette::PrimaryDark]];}

.wizard .notChanged {background:transparent;}
.wizard .changedLocally {background:#80ff80;}
.wizard .changedServer {background:#8080ff;}
.wizard .changedBoth {background:#ff8080;}
.wizard .notFound {background:#ffff80;}
.wizard .putToServer {background:#ff80ff;}
.wizard .gotFromServer {background:#80ffff;}

#messageArea {border:1px solid [[ColorPalette::SecondaryMid]]; background:[[ColorPalette::SecondaryLight]]; color:[[ColorPalette::Foreground]];}
#messageArea .button {color:[[ColorPalette::PrimaryMid]]; background:[[ColorPalette::SecondaryPale]]; border:none;}

.popupTiddler {background:[[ColorPalette::TertiaryPale]]; border:2px solid [[ColorPalette::TertiaryMid]];}

.popup {background:[[ColorPalette::TertiaryPale]]; color:[[ColorPalette::TertiaryDark]]; border-left:1px solid [[ColorPalette::TertiaryMid]]; border-top:1px solid [[ColorPalette::TertiaryMid]]; border-right:2px solid [[ColorPalette::TertiaryDark]]; border-bottom:2px solid [[ColorPalette::TertiaryDark]];}
.popup hr {color:[[ColorPalette::PrimaryDark]]; background:[[ColorPalette::PrimaryDark]]; border-bottom:1px;}
.popup li.disabled {color:[[ColorPalette::TertiaryMid]];}
.popup li a, .popup li a:visited {color:[[ColorPalette::Foreground]]; border: none;}
.popup li a:hover {background:[[ColorPalette::SecondaryLight]]; color:[[ColorPalette::Foreground]]; border: none;}
.popup li a:active {background:[[ColorPalette::SecondaryPale]]; color:[[ColorPalette::Foreground]]; border: none;}
.popupHighlight {background:[[ColorPalette::Background]]; color:[[ColorPalette::Foreground]];}
.listBreak div {border-bottom:1px solid [[ColorPalette::TertiaryDark]];}

.tiddler .defaultCommand {font-weight:bold;}

.shadow .title {color:[[ColorPalette::TertiaryDark]];}

.title {color:[[ColorPalette::SecondaryDark]];}
.subtitle {color:[[ColorPalette::TertiaryDark]];}

.toolbar {color:[[ColorPalette::PrimaryMid]];}
.toolbar a {color:[[ColorPalette::TertiaryLight]];}
.selected .toolbar a {color:[[ColorPalette::TertiaryMid]];}
.selected .toolbar a:hover {color:[[ColorPalette::Foreground]];}

.tagging, .tagged {border:1px solid [[ColorPalette::TertiaryPale]]; background-color:[[ColorPalette::TertiaryPale]];}
.selected .tagging, .selected .tagged {background-color:[[ColorPalette::TertiaryLight]]; border:1px solid [[ColorPalette::TertiaryMid]];}
.tagging .listTitle, .tagged .listTitle {color:[[ColorPalette::PrimaryDark]];}
.tagging .button, .tagged .button {border:none;}

.footer {color:[[ColorPalette::TertiaryLight]];}
.selected .footer {color:[[ColorPalette::TertiaryMid]];}

.error, .errorButton {color:[[ColorPalette::Foreground]]; background:[[ColorPalette::Error]];}
.warning {color:[[ColorPalette::Foreground]]; background:[[ColorPalette::SecondaryPale]];}
.lowlight {background:[[ColorPalette::TertiaryLight]];}

.zoomer {background:none; color:[[ColorPalette::TertiaryMid]]; border:3px solid [[ColorPalette::TertiaryMid]];}

.imageLink, #displayArea .imageLink {background:transparent;}

.annotation {background:[[ColorPalette::SecondaryLight]]; color:[[ColorPalette::Foreground]]; border:2px solid [[ColorPalette::SecondaryMid]];}

.viewer .listTitle {list-style-type:none; margin-left:-2em;}
.viewer .button {border:1px solid [[ColorPalette::SecondaryMid]];}
.viewer blockquote {border-left:3px solid [[ColorPalette::TertiaryDark]];}

.viewer table, table.twtable {border:2px solid [[ColorPalette::TertiaryDark]];}
.viewer th, .viewer thead td, .twtable th, .twtable thead td {background:[[ColorPalette::SecondaryMid]]; border:1px solid [[ColorPalette::TertiaryDark]]; color:[[ColorPalette::Background]];}
.viewer td, .viewer tr, .twtable td, .twtable tr {border:1px solid [[ColorPalette::TertiaryDark]];}

.viewer pre {border:1px solid [[ColorPalette::SecondaryLight]]; background:[[ColorPalette::SecondaryPale]];}
.viewer code {color:[[ColorPalette::SecondaryDark]];}
.viewer hr {border:0; border-top:dashed 1px [[ColorPalette::TertiaryDark]]; color:[[ColorPalette::TertiaryDark]];}

.highlight, .marked {background:[[ColorPalette::SecondaryLight]];}

.editor input {border:1px solid [[ColorPalette::PrimaryMid]];}
.editor textarea {border:1px solid [[ColorPalette::PrimaryMid]]; width:100%;}
.editorFooter {color:[[ColorPalette::TertiaryMid]];}
.readOnly {background:[[ColorPalette::TertiaryPale]];}

#backstageArea {background:[[ColorPalette::Foreground]]; color:[[ColorPalette::TertiaryMid]];}
#backstageArea a {background:[[ColorPalette::Foreground]]; color:[[ColorPalette::Background]]; border:none;}
#backstageArea a:hover {background:[[ColorPalette::SecondaryLight]]; color:[[ColorPalette::Foreground]]; }
#backstageArea a.backstageSelTab {background:[[ColorPalette::Background]]; color:[[ColorPalette::Foreground]];}
#backstageButton a {background:none; color:[[ColorPalette::Background]]; border:none;}
#backstageButton a:hover {background:[[ColorPalette::Foreground]]; color:[[ColorPalette::Background]]; border:none;}
#backstagePanel {background:[[ColorPalette::Background]]; border-color: [[ColorPalette::Background]] [[ColorPalette::TertiaryDark]] [[ColorPalette::TertiaryDark]] [[ColorPalette::TertiaryDark]];}
.backstagePanelFooter .button {border:none; color:[[ColorPalette::Background]];}
.backstagePanelFooter .button:hover {color:[[ColorPalette::Foreground]];}
#backstageCloak {background:[[ColorPalette::Foreground]]; opacity:0.6; filter:alpha(opacity=60);}
/*}}}*/

/*{{{*/
* html .tiddler {height:1%;}

body {font-size:.75em; font-family:arial,helvetica; margin:0; padding:0;}

h1,h2,h3,h4,h5,h6 {font-weight:bold; text-decoration:none;}
h1,h2,h3 {padding-bottom:1px; margin-top:1.2em;margin-bottom:0.3em;}
h4,h5,h6 {margin-top:1em;}
h1 {font-size:1.35em;}
h2 {font-size:1.25em;}
h3 {font-size:1.1em;}
h4 {font-size:1em;}
h5 {font-size:.9em;}

hr {height:1px;}

a {text-decoration:none;}

dt {font-weight:bold;}

ol {list-style-type:decimal;}
ol ol {list-style-type:lower-alpha;}
ol ol ol {list-style-type:lower-roman;}
ol ol ol ol {list-style-type:decimal;}
ol ol ol ol ol {list-style-type:lower-alpha;}
ol ol ol ol ol ol {list-style-type:lower-roman;}
ol ol ol ol ol ol ol {list-style-type:decimal;}

.txtOptionInput {width:11em;}

#contentWrapper .chkOptionInput {border:0;}

.externalLink {text-decoration:underline;}

.indent {margin-left:3em;}
.outdent {margin-left:3em; text-indent:-3em;}
code.escaped {white-space:nowrap;}

.tiddlyLinkExisting {font-weight:bold;}
.tiddlyLinkNonExisting {font-style:italic;}

/* the 'a' is required for IE, otherwise it renders the whole tiddler in bold */
a.tiddlyLinkNonExisting.shadow {font-weight:bold;}

#mainMenu .tiddlyLinkExisting,
	#mainMenu .tiddlyLinkNonExisting,
	#sidebarTabs .tiddlyLinkNonExisting {font-weight:normal; font-style:normal;}
#sidebarTabs .tiddlyLinkExisting {font-weight:bold; font-style:normal;}

.header {position:relative;}
.header a:hover {background:transparent;}
.headerShadow {position:relative; padding:4.5em 0 1em 1em; left:-1px; top:-1px;}
.headerForeground {position:absolute; padding:4.5em 0 1em 1em; left:0; top:0;}

.siteTitle {font-size:3em;}
.siteSubtitle {font-size:1.2em;}

#mainMenu {position:absolute; left:0; width:10em; text-align:right; line-height:1.6em; padding:1.5em 0.5em 0.5em 0.5em; font-size:1.1em;}

#sidebar {position:absolute; right:3px; width:16em; font-size:.9em;}
#sidebarOptions {padding-top:0.3em;}
#sidebarOptions a {margin:0 0.2em; padding:0.2em 0.3em; display:block;}
#sidebarOptions input {margin:0.4em 0.5em;}
#sidebarOptions .sliderPanel {margin-left:1em; padding:0.5em; font-size:.85em;}
#sidebarOptions .sliderPanel a {font-weight:bold; display:inline; padding:0;}
#sidebarOptions .sliderPanel input {margin:0 0 0.3em 0;}
#sidebarTabs .tabContents {width:15em; overflow:hidden;}

.wizard {padding:0.1em 1em 0 2em;}
.wizard h1 {font-size:2em; font-weight:bold; background:none; padding:0; margin:0.4em 0 0.2em;}
.wizard h2 {font-size:1.2em; font-weight:bold; background:none; padding:0; margin:0.4em 0 0.2em;}
.wizardStep {padding:1em 1em 1em 1em;}
.wizard .button {margin:0.5em 0 0; font-size:1.2em;}
.wizardFooter {padding:0.8em 0.4em 0.8em 0;}
.wizardFooter .status {padding:0 0.4em; margin-left:1em;}
.wizard .button {padding:0.1em 0.2em;}

#messageArea {position:fixed; top:2em; right:0; margin:0.5em; padding:0.5em; z-index:2000; _position:absolute;}
.messageToolbar {display:block; text-align:right; padding:0.2em;}
#messageArea a {text-decoration:underline;}

.tiddlerPopupButton {padding:0.2em;}
.popupTiddler {position: absolute; z-index:300; padding:1em; margin:0;}

.popup {position:absolute; z-index:300; font-size:.9em; padding:0; list-style:none; margin:0;}
.popup .popupMessage {padding:0.4em;}
.popup hr {display:block; height:1px; width:auto; padding:0; margin:0.2em 0;}
.popup li.disabled {padding:0.4em;}
.popup li a {display:block; padding:0.4em; font-weight:normal; cursor:pointer;}
.listBreak {font-size:1px; line-height:1px;}
.listBreak div {margin:2px 0;}

.tabset {padding:1em 0 0 0.5em;}
.tab {margin:0 0 0 0.25em; padding:2px;}
.tabContents {padding:0.5em;}
.tabContents ul, .tabContents ol {margin:0; padding:0;}
.txtMainTab .tabContents li {list-style:none;}
.tabContents li.listLink { margin-left:.75em;}

#contentWrapper {display:block;}
#splashScreen {display:none;}

#displayArea {margin:1em 17em 0 14em;}

.toolbar {text-align:right; font-size:.9em;}

.tiddler {padding:1em 1em 0;}

.missing .viewer,.missing .title {font-style:italic;}

.title {font-size:1.6em; font-weight:bold;}

.missing .subtitle {display:none;}
.subtitle {font-size:1.1em;}

.tiddler .button {padding:0.2em 0.4em;}

.tagging {margin:0.5em 0.5em 0.5em 0; float:left; display:none;}
.isTag .tagging {display:block;}
.tagged {margin:0.5em; float:right;}
.tagging, .tagged {font-size:0.9em; padding:0.25em;}
.tagging ul, .tagged ul {list-style:none; margin:0.25em; padding:0;}
.tagClear {clear:both;}

.footer {font-size:.9em;}
.footer li {display:inline;}

.annotation {padding:0.5em; margin:0.5em;}

* html .viewer pre {width:99%; padding:0 0 1em 0;}
.viewer {line-height:1.4em; padding-top:0.5em;}
.viewer .button {margin:0 0.25em; padding:0 0.25em;}
.viewer blockquote {line-height:1.5em; padding-left:0.8em;margin-left:2.5em;}
.viewer ul, .viewer ol {margin-left:0.5em; padding-left:1.5em;}

.viewer table, table.twtable {border-collapse:collapse; margin:0.8em 1.0em;}
.viewer th, .viewer td, .viewer tr,.viewer caption,.twtable th, .twtable td, .twtable tr,.twtable caption {padding:3px;}
table.listView {font-size:0.85em; margin:0.8em 1.0em;}
table.listView th, table.listView td, table.listView tr {padding:0 3px 0 3px;}

.viewer pre {padding:0.5em; margin-left:0.5em; font-size:1.2em; line-height:1.4em; overflow:auto;}
.viewer code {font-size:1.2em; line-height:1.4em;}

.editor {font-size:1.1em;}
.editor input, .editor textarea {display:block; width:100%; font:inherit;}
.editorFooter {padding:0.25em 0; font-size:.9em;}
.editorFooter .button {padding-top:0; padding-bottom:0;}

.fieldsetFix {border:0; padding:0; margin:1px 0px;}

.zoomer {font-size:1.1em; position:absolute; overflow:hidden;}
.zoomer div {padding:1em;}

* html #backstage {width:99%;}
* html #backstageArea {width:99%;}
#backstageArea {display:none; position:relative; overflow: hidden; z-index:150; padding:0.3em 0.5em;}
#backstageToolbar {position:relative;}
#backstageArea a {font-weight:bold; margin-left:0.5em; padding:0.3em 0.5em;}
#backstageButton {display:none; position:absolute; z-index:175; top:0; right:0;}
#backstageButton a {padding:0.1em 0.4em; margin:0.1em;}
#backstage {position:relative; width:100%; z-index:50;}
#backstagePanel {display:none; z-index:100; position:absolute; width:90%; margin-left:3em; padding:1em;}
.backstagePanelFooter {padding-top:0.2em; float:right;}
.backstagePanelFooter a {padding:0.2em 0.4em;}
#backstageCloak {display:none; z-index:20; position:absolute; width:100%; height:100px;}

.whenBackstage {display:none;}
.backstageVisible .whenBackstage {display:block;}
/*}}}*/

/***
StyleSheet for use when a translation requires any css style changes.
This StyleSheet can be used directly by languages such as Chinese, Japanese and Korean which need larger font sizes.
***/
/*{{{*/
body {font-size:0.8em;}
#sidebarOptions {font-size:1.05em;}
#sidebarOptions a {font-style:normal;}
#sidebarOptions .sliderPanel {font-size:0.95em;}
.subtitle {font-size:0.8em;}
.viewer table.listView {font-size:0.95em;}
/*}}}*/

/*{{{*/
@media print {
#mainMenu, #sidebar, #messageArea, .toolbar, #backstageButton, #backstageArea {display: none !important;}
#displayArea {margin: 1em 1em 0em;}
noscript {display:none;} /* Fixes a feature in Firefox 1.5.0.2 where print preview displays the noscript content */
}
/*}}}*/

<!--{{{-->
<div class='header' macro='gradient vert [[ColorPalette::PrimaryLight]] [[ColorPalette::PrimaryMid]]'>
<div class='headerShadow'>
<span class='siteTitle' refresh='content' tiddler='SiteTitle'></span>&nbsp;
<span class='siteSubtitle' refresh='content' tiddler='SiteSubtitle'></span>
</div>
<div class='headerForeground'>
<span class='siteTitle' refresh='content' tiddler='SiteTitle'></span>&nbsp;
<span class='siteSubtitle' refresh='content' tiddler='SiteSubtitle'></span>
</div>
</div>
<div id='mainMenu' refresh='content' tiddler='MainMenu'></div>
<div id='sidebar'>
<div id='sidebarOptions' refresh='content' tiddler='SideBarOptions'></div>
<div id='sidebarTabs' refresh='content' force='true' tiddler='SideBarTabs'></div>
</div>
<div id='displayArea'>
<div id='messageArea'></div>
<div id='tiddlerDisplay'></div>
</div>
<!--}}}-->

<!--{{{-->
<div class='toolbar' macro='toolbar [[ToolbarCommands::ViewToolbar]]'></div>
<div class='title' macro='view title'></div>
<div class='subtitle'><span macro='view modifier link'></span>, <span macro='view modified date'></span> (<span macro='message views.wikified.createdPrompt'></span> <span macro='view created date'></span>)</div>
<div class='tagging' macro='tagging'></div>
<div class='tagged' macro='tags'></div>
<div class='viewer' macro='view text wikified'></div>
<div class='tagClear'></div>
<!--}}}-->

<!--{{{-->
<div class='toolbar' macro='toolbar [[ToolbarCommands::EditToolbar]]'></div>
<div class='title' macro='view title'></div>
<div class='editor' macro='edit title'></div>
<div macro='annotations'></div>
<div class='editor' macro='edit text'></div>
<div class='editor' macro='edit tags'></div><div class='editorFooter'><span macro='message views.editor.tagPrompt'></span><span macro='tagChooser excludeLists'></span></div>
<!--}}}-->

To get started with this blank [[TiddlyWiki]], you'll need to modify the following tiddlers:
* [[SiteTitle]] & [[SiteSubtitle]]: The title and subtitle of the site, as shown above (after saving, they will also appear in the browser title bar)
* [[MainMenu]]: The menu (usually on the left)
* [[DefaultTiddlers]]: Contains the names of the tiddlers that you want to appear when the TiddlyWiki is opened
You'll also need to enter your username for signing your edits: <<option txtUserName>>

These [[InterfaceOptions]] for customising [[TiddlyWiki]] are saved in your browser

Your username for signing your edits. Write it as a [[WikiWord]] (eg [[JoeBloggs]])

<<option txtUserName>>
<<option chkSaveBackups>> [[SaveBackups]]
<<option chkAutoSave>> [[AutoSave]]
<<option chkRegExpSearch>> [[RegExpSearch]]
<<option chkCaseSensitiveSearch>> [[CaseSensitiveSearch]]
<<option chkAnimate>> [[EnableAnimations]]

----
Also see [[AdvancedOptions]]

<<importTiddlers>>

|bgcolor:#66cc44;1.51|width:10em;bgcolor:#ddffaa;Prophecy|bgcolor:#ddffaa;''I tell you the truth'', you shall see heaven open, and the angels of God ascending and descending on the Son of Man.|
|bgcolor:#66cc44;3.3|bgcolor:#ddffaa;Theological absolute|bgcolor:#ddffaa;''I tell you the truth'', no one can see the kingdom of God unless he is born again.|
|bgcolor:#66cc44;3.5|bgcolor:#ddffaa;Theological absolute|bgcolor:#ddffaa;''I tell you the truth'', no one can enter the kingdom of God unless he is born of water and the Spirit.|
|bgcolor:#66cc44;3.11|bgcolor:#ddffaa;Criticism|bgcolor:#ddffaa;''I tell you the truth'', we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony.|
|bgcolor:#66cc44;5.19|bgcolor:#ddffaa;Theological absolute|bgcolor:#ddffaa;''I tell you the truth'', the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.|
|bgcolor:#66cc44;5.24|bgcolor:#ddffaa;Promise|bgcolor:#ddffaa;''I tell you the truth'', whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life.|
|bgcolor:#66cc44;5.25|bgcolor:#ddffaa;Prophecy|bgcolor:#ddffaa;''I tell you the truth'', a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live.|
|bgcolor:#66cc44;6.26|bgcolor:#ddffaa;Criticism|bgcolor:#ddffaa;''I tell you the truth'', you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill.|
|bgcolor:#66cc44;6.32|bgcolor:#ddffaa;Criticism, correction|bgcolor:#ddffaa;''I tell you the truth'', it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven.|
|bgcolor:#66cc44;6.47|bgcolor:#ddffaa;Promise|bgcolor:#ddffaa;''I tell you the truth'', he who believes has everlasting life.|
|bgcolor:#66cc44;6.53|bgcolor:#ddffaa;Theological absolute|bgcolor:#ddffaa;''I tell you the truth'', unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.|
|bgcolor:#66cc44;8.34|bgcolor:#ddffaa;Theological absolute|bgcolor:#ddffaa;''I tell you the truth'', everyone who sins is a slave to sin.|
|bgcolor:#66cc44;8.51|bgcolor:#ddffaa;Promise|bgcolor:#ddffaa;''I tell you the truth'', if anyone keeps my word, he will never see death.|
|bgcolor:#66cc44;8.58|bgcolor:#ddffaa;'I am' statement|bgcolor:#ddffaa;''I tell you the truth'', Jesus answered, before Abraham was born, I am!|
|bgcolor:#66cc44;10.1|bgcolor:#ddffaa;Criticism|bgcolor:#ddffaa;''I tell you the truth'', the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. |
|bgcolor:#66cc44;10.7|bgcolor:#ddffaa;'I am' statement|bgcolor:#ddffaa;''I tell you the truth'', I am the gate for the sheep.|
|bgcolor:#66cc44;12.24|bgcolor:#ddffaa;Promise|bgcolor:#ddffaa;''I tell you the truth'', unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.|
|bgcolor:#66cc44;13.16|bgcolor:#ddffaa;Theological absolute|bgcolor:#ddffaa;''I tell you the truth'', no servant is greater than his master, nor is a messenger greater than the one who sent him.|
|bgcolor:#66cc44;13.20|bgcolor:#ddffaa;Promise|bgcolor:#ddffaa;''I tell you the truth'', whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.|
|bgcolor:#66cc44;13.21|bgcolor:#ddffaa;Prophecy|bgcolor:#ddffaa;''I tell you the truth'', one of you is going to betray me.|
|bgcolor:#66cc44;13.38|bgcolor:#ddffaa;Prophecy|bgcolor:#ddffaa;''I tell you the truth'', before the rooster crows, you will disown me three times!|
|bgcolor:#66cc44;14.12|bgcolor:#ddffaa;Promise|bgcolor:#ddffaa;''I tell you the truth'', anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father.|
|bgcolor:#66cc44;16.20|bgcolor:#ddffaa;Prophecy|bgcolor:#ddffaa;''I tell you the truth'', you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy.|
|bgcolor:#66cc44;16.23|bgcolor:#ddffaa;Promise|bgcolor:#ddffaa;''I tell you the truth'', my Father will give you whatever you ask in my name.|
|bgcolor:#66cc44;21.18|bgcolor:#ddffaa;Prophecy|bgcolor:#ddffaa;''I tell you the truth'', when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.|

{{squote{Source: the author's search on Logos 4. Text: The Holy Bible: New International Version, electronic ed. (Grand Rapids, MI: Zondervan, 1996).}}}

Note that when this disciple and Peter appear together, this disciple compares favorably to Peter.

|bgcolor:#bbaa22;[[13.23|http://biblia.com/bible/esv/john%2013.23]]|bgcolor:#eeee55;He leans at Jesus' side in the upper room|
|bgcolor:#bbaa22;[[13.24-25|http://biblia.com/bible/esv/john%2013.24-25]]|bgcolor:#eeee55;He acts as a messenger between Peter and Jesus|
|bgcolor:#bbaa22;[[18.15-16|http://biblia.com/bible/esv/john%2018.15-16]]|bgcolor:#eeee55;He helps Peter get into Pilate's court|
|bgcolor:#bbaa22;[[19.26-27|http://biblia.com/bible/esv/john%2019.26-27]]|bgcolor:#eeee55;Jesus entrusts the care of his mother to him|
|bgcolor:#bbaa22;[[20.4|http://biblia.com/bible/esv/john%2020.4]]|bgcolor:#eeee55;He runs faster than Peter to the tomb, but doesn't go in|
|bgcolor:#bbaa22;[[20.8|http://biblia.com/bible/esv/john%2020.8]]|bgcolor:#eeee55;He is the first to believe in the resurrection|
|bgcolor:#bbaa22;[[21.7|http://biblia.com/bible/esv/john%2021.7]]|bgcolor:#eeee55;He identifies the Lord for Peter|
|bgcolor:#bbaa22;[[21.21-23|http://biblia.com/bible/esv/john%2021.21-23]]|bgcolor:#eeee55;Peter shouldn't worry about what will happen to this disciple|

It is also possible, if not probable, that of the two disciples mentioned in [[1.35-40|http://biblia.com/bible/esv/john%201.35-40]], the one who goes unnamed is the author.

{{squote{Source: the author's personal investigation.}}}

*[[1 Corinthians introduction]] (<<getTagCount '1 Corinthians introduction'>>)
*[[1 Corinthians structure and literary]] (<<getTagCount '1 Corinthians structure and literary'>>)
*[[1 Corinthians themes and canonical]] (<<getTagCount '1 Corinthians themes and canonical'>>)
*[[1 Corinthians exegesis]] (<<getTagCount '1 Corinthians exegesis'>>)
*[[Bibliography for 1 Corinthians]]

{{squote{<<newTiddler tag:'1 Corinthians exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'1 Corinthians introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("1 Corinthians introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'1 Corinthians structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("1 Corinthians structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'1 Corinthians themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("1 Corinthians themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[1 Peter introduction]] (<<getTagCount '1 Peter introduction'>>)
*[[1 Peter structure and literary]] (<<getTagCount '1 Peter structure and literary'>>)
*[[1 Peter themes and canonical]] (<<getTagCount '1 Peter themes and canonical'>>)
*[[1 Peter exegesis]] (<<getTagCount '1 Peter exegesis'>>)
*[[Bibliography for 1 Peter]]

|!1 Peter|!Ephesians|!Parallel|
|bgcolor:#ddaaff;1.3|bgcolor:#ddaaff;1.3|bgcolor:#ddaaff;"Blessed be the God and Father of our Lord Jesus Christ."|
|bgcolor:#eeccff;1.10-12|bgcolor:#eeccff;3.2-6|bgcolor:#eeccff;Things that we not revealed in earlier times have now been revealed to us|
|bgcolor:#ddaaff;1.20|bgcolor:#ddaaff;1.4|bgcolor:#ddaaff;Christ was chosen before the creation of the world|
|bgcolor:#eeccff;2.1|bgcolor:#eeccff;4.25, 31|bgcolor:#eeccff;Command to put away malice, deceit, etc|
|bgcolor:#ddaaff;2.2-6|bgcolor:#ddaaff;2.18-22|bgcolor:#ddaaff;The church as a temple made of stones, with Christ as the cornerstone|
|bgcolor:#eeccff;3.1|bgcolor:#eeccff;5.22|bgcolor:#eeccff;Command to wives to be subject to their husbands|
|bgcolor:#ddaaff;3.22|bgcolor:#ddaaff;1.20ff|bgcolor:#ddaaff;Christ went to heaven and is above authorities and powers|

{{squote{Source unknown.}}}

|!1 Peter|!Hebrews|!Parallel|
|bgcolor:#ddaaff;1.1, 2.11|bgcolor:#ddaaff;11.13|bgcolor:#ddaaff;Believers as foreigners and pilgrims|
|bgcolor:#eeccff;1.2|bgcolor:#eeccff;12.24|bgcolor:#eeccff;The 'sprinkled' blood of Jesus|
|bgcolor:#ddaaff;2.24|bgcolor:#ddaaff;10.10|bgcolor:#ddaaff;Redemption through the 'body' of Jesus|
|bgcolor:#eeccff;2.25, 5.4|bgcolor:#eeccff;13.20|bgcolor:#eeccff;Jesus as our shepherd|

{{squote{Source: unknown.}}}

|!1 Peter |!James |!Parallel|
|bgcolor:#ddaaff;[[1.1|http://biblia.com/bible/esv/1%20Pet%201.1]]|bgcolor:#ddaaff;1.1|bgcolor:#ddaaff;Address to people in 'exile' in many nations|
|bgcolor:#eeccff;1.6|bgcolor:#eeccff;1.2|bgcolor:#eeccff;Rejoicing in the midst of trials|
|bgcolor:#ddaaff;1.6|bgcolor:#ddaaff;1.2|bgcolor:#ddaaff;The testing of faith|
|bgcolor:#eeccff;1.23|bgcolor:#eeccff;1.18|bgcolor:#eeccff;We were given birth by the word of God|
|bgcolor:#ddaaff;1.24|bgcolor:#ddaaff;1.10|bgcolor:#ddaaff;People are compared to flowers that quickly lose their beauty|
|bgcolor:#eeccff;1.24|bgcolor:#eeccff;1.11|bgcolor:#eeccff;Reference to Isaiah 40.6|
|bgcolor:#ddaaff;2.1-2|bgcolor:#ddaaff;1.21|bgcolor:#ddaaff;Put away what is evil, plus a reference to salvation|
|bgcolor:#eeccff;2.5|bgcolor:#eeccff;1.27|bgcolor:#eeccff;Spiritual worship|
|bgcolor:#ddaaff;2.11|bgcolor:#ddaaff;4.1|bgcolor:#ddaaff;Desires produce conflicts and war|
|bgcolor:#eeccff;2.12|bgcolor:#eeccff;3.13|bgcolor:#eeccff;Walk with integrity|
|bgcolor:#ddaaff;4.8|bgcolor:#ddaaff;5.20|bgcolor:#ddaaff;Reference to Proverbs 10.12: Love 'covers a multitude of sins'|
|bgcolor:#eeccff;5.4|bgcolor:#eeccff;1.12|bgcolor:#eeccff;Receiving a crown|
|bgcolor:#ddaaff;5.5|bgcolor:#ddaaff;4.6|bgcolor:#ddaaff;Quote of Proverbs 3.34|
|bgcolor:#eeccff;5.5|bgcolor:#eeccff;4.7|bgcolor:#eeccff;Submit to authorities|
|bgcolor:#ddaaff;5.6|bgcolor:#ddaaff;4.10|bgcolor:#ddaaff;Be humble|
|bgcolor:#eeccff;5.9ff|bgcolor:#eeccff;4.7-10|bgcolor:#eeccff;Exhortation to resist the devil|
{{squote{Source unknown.}}}

|!1 Peter|!Romans|!Parallel|
|bgcolor:#ddaaff;1.14|bgcolor:#ddaaff;12.2|bgcolor:#ddaaff;Command to not be conformed to evil|
|bgcolor:#eeccff;1.22|bgcolor:#eeccff;12.9ff|bgcolor:#eeccff;Command to brotherly love amopng Christians|
|bgcolor:#ddaaff;2.5|bgcolor:#ddaaff;12.1|bgcolor:#ddaaff;Believers offer spiritual sacrifices acceptable to God|
|bgcolor:#eeccff;2.6-8|bgcolor:#eeccff;9.32ff|bgcolor:#eeccff;Christ as a stumbling-block (quote of Isaiah 28.16)|
|bgcolor:#ddaaff;2.10|bgcolor:#ddaaff;9.25|bgcolor:#ddaaff;Those who were not a people have received mercy (quote of Hosea 1.6, 1.9, 2.23)|
|bgcolor:#eeccff;2.13-17|bgcolor:#eeccff;13.1-7|bgcolor:#eeccff;Civic duties toward kings and citizens|
|bgcolor:#ddaaff;3.8-11|bgcolor:#ddaaff;12.17-21|bgcolor:#ddaaff;Bless those who curse|
|bgcolor:#eeccff;4.7-14|bgcolor:#eeccff;Ch. 12|bgcolor:#eeccff;The use of spiritual gifts; hospitality, humility, love, rejoicing in persecution|

{{squote{Source: unknown.}}}

|!1 Peter|!Gospels|!Parallel|
|bgcolor:#ddaaff;1.8|bgcolor:#ddaaff;John 20.29|bgcolor:#ddaaff;Mention of those who believe in Christ without having seen him|
|bgcolor:#eeccff;1.8-9|bgcolor:#eeccff;Matthew 5.12|bgcolor:#eeccff;Those who suffer rejoice now because they will be rewarded at the coming of Christ|
|bgcolor:#ddaaff;1.22|bgcolor:#ddaaff;John 13.34-35|bgcolor:#ddaaff;Command to love one another|
|bgcolor:#eeccff;2.12|bgcolor:#eeccff;Matthew 5.16|bgcolor:#eeccff;Command to live in such a way that the Gentiles are moved to praise God|
|bgcolor:#ddaaff;2.19-20|bgcolor:#ddaaff;Luke 6.32-34|bgcolor:#ddaaff;A critique of those who have minimal morals, with a command to a more costly morality|
|bgcolor:#eeccff;3.9|bgcolor:#eeccff;Luke 6.27-28|bgcolor:#eeccff;Command to bless those who curse|
|bgcolor:#ddaaff;3.14|bgcolor:#ddaaff;Matthew 5.10|bgcolor:#ddaaff;Blessed are the persecuted|
|bgcolor:#eeccff;4.7|bgcolor:#eeccff;Luke 21.31, 34, 36|bgcolor:#eeccff;Mention of the importance of prayer in the context of the imminent arrival of the last days|
|bgcolor:#ddaaff;4.13|bgcolor:#ddaaff;Matthew 5.12|bgcolor:#ddaaff;Those who suffer rejoice now because they will be rewarded at the coming of Christ|
|bgcolor:#eeccff;4.14|bgcolor:#eeccff;Matthew 5.11|bgcolor:#eeccff;Blessed are those who suffer on account of Christ|
|bgcolor:#ddaaff;5.8-9|bgcolor:#ddaaff;Luke 22.31-32|bgcolor:#ddaaff;The devil's desire to destroy believers and assault them with difficulties|

{{squote{Source: Simon J. Kistemaker, //Peter and Jude.// (Grand Rapids: Baker, 1987), 12; J. Ramsey Michaels, //Word Biblical Commentary, vol. : 1 Peter.// (Waco, TX: Word, 1988)}}}

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{{squote{<<newTiddler tag:'1 Peter themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("1 Peter themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[1 Thessalonians introduction]] (<<getTagCount '1 Thessalonians introduction'>>)
*[[1 Thessalonians structure and literary]] (<<getTagCount '1 Thessalonians structure and literary'>>)
*[[1 Thessalonians themes and canonical]] (<<getTagCount '1 Thessalonians themes and canonical'>>)
*[[1 Thessalonians exegesis]] (<<getTagCount '1 Thessalonians exegesis'>>)
*[[Bibliography for 1 Thessalonians]]

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{{squote{<<newTiddler tag:'1 Thessalonians introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'1 Thessalonians themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("1 Thessalonians themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[1 Timothy introduction]] (<<getTagCount '1 Timothy introduction'>>)
*[[1 Timothy structure and literary]] (<<getTagCount '1 Timothy structure and literary'>>)
*[[1 Timothy themes and canonical]] (<<getTagCount '1 Timothy themes and canonical'>>)
*[[1 Timothy exegesis]] (<<getTagCount '1 Timothy exegesis'>>)
*[[Bibliography for 1 Timothy]]

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{{squote{<<newTiddler tag:'1 Timothy introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
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*[[1, 2, 3 John introduction]] (<<getTagCount '1, 2, 3 John introduction'>>)
*[[1, 2, 3 John structure and literary]] (<<getTagCount '1, 2, 3 John structure and literary'>>)
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*[[1, 2, 3 John exegesis]] (<<getTagCount '1, 2, 3 John exegesis'>>)
*[[Bibliography for 1, 2, 3 John]]

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*[[2 Corinthians introduction]] (<<getTagCount '2 Corinthians introduction'>>)
*[[2 Corinthians structure and literary]] (<<getTagCount '2 Corinthians structure and literary'>>)
*[[2 Corinthians themes and canonical]] (<<getTagCount '2 Corinthians themes and canonical'>>)
*[[2 Corinthians exegesis]] (<<getTagCount '2 Corinthians exegesis'>>)
*[[Bibliography for 2 Corinthians]]

How did Paul hope that the Corinthians would respond to his letter, 2 Corinthians? To find out, we need to see the commands used in the letter.
*Based on my reading of the Spanish Reina Valera 1995, there are 41 commands or exhortations in 2 Corinthians.
*There are a few commands that are not actual commands addressed to the readers:
**We will bracket out the five commands in 6.14-7.1 since they are probably not part of the original text of the letter.
**We can also bracket out five 'commands' that are more literary in nature (the command to praise God in [[1.3|http://biblia.com/bible/esv/2%20Corinthians%201.3]] is a stereotypical way to begin a thanksgiving section; [[1.8|http://biblia.com/bible/esv/2%20Corinthians%201.8]] and [[13.6|http://biblia.com/bible/esv/2%20Corinthians%2013.6]] are not true commands but disclosure formulas with a function to draw attention to the words that follow; [[12.16|http://biblia.com/bible/esv/2%20Corinthians%2012.16]], though an imperative, is a phrase like "Be what it may", and [[13.12|http://biblia.com/bible/esv/2%20Corinthians%2013.12]] is a greeting).
**There are two commands that are not addressed to the readers but are part of a summary of evangelistic preaching ([[5.20|http://biblia.com/bible/esv/2%20Corinthians%205.20]], [[6.1|http://biblia.com/bible/esv/2%20Corinthians%206.1]]).
*This leaves us with 29 exhortations directed to the readers:
**Two of them are commands to forgive a reprimanded sinner ([[2.7|http://biblia.com/bible/esv/2%20Corinthians%202.7]], [[2.8|http://biblia.com/bible/esv/2%20Corinthians%202.8]])
**Four of them are commands to finish the offering they had begun ([[8.7|http://biblia.com/bible/esv/2%20Corinthians%208.7]], [[8.11|http://biblia.com/bible/esv/2%20Corinthians%208.11]], [[8.24|http://biblia.com/bible/esv/2%20Corinthians%208.24]], [[9.7|http://biblia.com/bible/esv/2%20Corinthians%209.7]])
**Five of them are general exhortations with which Paul wraps up the content of the letter (the five exhortations in [[13.11|http://biblia.com/bible/esv/2%20Corinthians%2013.11]])
**The other eighteen commands have to do with Paul's complicated relationship with the Corinthians. Paul is fighting to rescue his relationship with them despite the undermining influence of people critical of Paul.
***[[1.13|http://biblia.com/bible/esv/2%20Corinthians%201.13]] - "I hope you will understand" is not a true imperative but is clearly an expression of Paul's wishes concerning their response to this letter.
***[[6.13|http://biblia.com/bible/esv/2%20Corinthians%206.13]] - Paul wants the Corinthians to open wide their hearts to him just as he has to them
***[[7.2|http://biblia.com/bible/esv/2%20Corinthians%207.2]] - "Make room in your hearts for us" is a restatement of the previous command in 6.13.
***[[10.1-2|http://biblia.com/bible/esv/2%20Corinthians%2010.1-2]] - Paul begs the Corinthians to behave in such a way that he will not have to be as forceful as he expects to be toward some of them when he arrives to visit them.
***[[10.7|http://biblia.com/bible/esv/2%20Corinthians%2010.7]] - "Look at what is before your eyes" is a call for the Corinthians to do a reality check and see what is really going on.
***[[10.11|http://biblia.com/bible/esv/2%20Corinthians%2010.11]] - Whoever claims that Paul is assertive and forceful in his letters but not in person better realize that Paul will also be forceful the next time he visits!
***[[10.17|http://biblia.com/bible/esv/2%20Corinthians%2010.17]] - “Let the one who boasts, boast in the Lord.” Paul is denying himself the right to boast here, but wants his opponents to stop boasting, too.
***[[11.1|http://biblia.com/bible/esv/2%20Corinthians%2011.1]] (2) - Paul asks the Corinthians to tolerate a little madness on his part as he will be arguing as if he were a fool.
***[[11.16|http://biblia.com/bible/esv/2%20Corinthians%2011.16]] (2) - Paul again asks the Corinthians to tolerate a little madness on his part as he will continue to argue as if he were a fool.
***[[12.11|http://biblia.com/bible/esv/2%20Corinthians%2012.11]] - "I ought to have been commended by you" implies that they ought to commend him now.
***[[12.13|http://biblia.com/bible/esv/2%20Corinthians%2012.13]] - Paul sarcastically tells the Corinthians that they should forgive him the sin of not burdening them as much as he has the other churches.
***[[13.5|http://biblia.com/bible/esv/2%20Corinthians%2013.5]] (2) - Paul tells the Corinthians to examine themselves.
***[[13.6|http://biblia.com/bible/esv/2%20Corinthians%2013.6]] - Paul expresses his wish that the Corinthians realize that Paul has not failed the test.
***[[13.7|http://biblia.com/bible/esv/2%20Corinthians%2013.7]] (2) - Paul's prayer is that the Corinthians will not do wrong - not for his sake, but for their own, so they will instead do what is right.

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*[[2 Peter introduction]] (<<getTagCount '2 Peter introduction'>>)
*[[2 Peter structure and literary]] (<<getTagCount '2 Peter structure and literary'>>)
*[[2 Peter themes and canonical]] (<<getTagCount '2 Peter themes and canonical'>>)
*[[2 Peter exegesis]] (<<getTagCount '2 Peter exegesis'>>)
*[[Bibliography for 2 Peter]]

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*[[2 Thessalonians introduction]] (<<getTagCount '2 Thessalonians introduction'>>)
*[[2 Thessalonians structure and literary]] (<<getTagCount '2 Thessalonians structure and literary'>>)
*[[2 Thessalonians themes and canonical]] (<<getTagCount '2 Thessalonians themes and canonical'>>)
*[[2 Thessalonians exegesis]] (<<getTagCount '2 Thessalonians exegesis'>>)
*[[Bibliography for 2 Thessalonians]]

|bgcolor:#aaaadd;Letter opening (1.1-2)|bgcolor:#ccccee;Authors (1.1a)|
|~|bgcolor:#ccccee;Recipients (1.1b)|
|~|bgcolor:#ccccee;Benediction (1.2)|
|bgcolor:#aaaadd;Thanksgiving section (1.3-12)|bgcolor:#ccccee;Prayer report and words of encouragement (1.3-10)|
|~|bgcolor:#ccccee;The content of their prayers (1.11-12)|

|>|bgcolor:#aaaadd;Appeal not to be alarmed that the Day of the Lord has already come (2.1-2)|
|>|bgcolor:#aaaadd;Reason not to be alarmed: the lawless one must appear first (2.3-4)|
|>|bgcolor:#aaaadd;Rhetorical question: You should remember that I told you this (2.5)|
|bgcolor:#aaaadd;Explanation of what holds the lawless one back (2.6-7)|bgcolor:#ccccee;You know what is holding the lawless one back (2.6)|
|~|bgcolor:#ccccee;The mystery of lawlessness is already at work (7a)|
|~|bgcolor:#ccccee;The one who holds the lawless one back will do so until taken out of the way (7b)|
|>|bgcolor:#aaaadd;The lawless one, whom Jesus will destroy at his coming, will come and deceive people using miraculous power from Satan (2.8-10)|
|>|bgcolor:#aaaadd;God will confuse and condems those who reject the truth (2.11-12)|

|>|bgcolor:#aaaadd;Thanksgiving: that God chose the readers to be firstfruits, saved by the Spirit's sanctifying work and by faith in the truth (2.13-14)|
|>|bgcolor:#aaaadd;Resulting exhortation: Stand firm in what we taught you (2.15)|
|>|bgcolor:#aaaadd;Prayer-wish: May God establish you in every good work (2.16-17)|
|>|bgcolor:#aaaadd;Request for prayer: that the word of God will be honored and that the apostles will be released (3.1-2)|
|bgcolor:#aaaadd;Expressions of confidence (3.3-4)|bgcolor:#ccccee;The faithful Lord will establish and guard you (3.3)|
|~|bgcolor:#ccccee;We are confident of your present and continued obedience (3.4)|
|>|bgcolor:#aaaadd;Prayer-wish: May the Lord move you to love and perseverance (3.5)|

|bgcolor:#aaaadd;Peace benediction (3.16)|bgcolor:#ccccee;May the Lord of peace give you peace (3.16a)|
|~|bgcolor:#ccccee;May the Lord be will you all (3.16b)|
|bgcolor:#aaaadd;Paul's signature (3.17)|bgcolor:#ccccee;Signature proper (3.17a)|
|~|bgcolor:#ccccee;Explanation (3.17b)|
|>|bgcolor:#aaaadd;Grace benediction (3.18)|

|>|bgcolor:#aaaadd;Exhortation to live by Paul’s previous exhortation to them (3.6)|
|bgcolor:#aaaadd;Parenthesis: Paul's previous conduct among them (3.7-9)|bgcolor:#ccccee;What Paul did and did not do when with them (3.7-8)|
|~|bgcolor:#ccccee;Reason (3.9)|
|>|bgcolor:#aaaadd;The content of Paul's previous exhortation (3.10)|
|>|bgcolor:#aaaadd;The reason Paul needs to repeat the exhortation (3.11)|
|>|bgcolor:#aaaadd;Exhortation to the disorderly (3.12)|
|>|bgcolor:#aaaadd;Exhortation to those who have been taken advantage of (3.13)|
|bgcolor:#aaaadd;Exhortations to the entire church (3.14-15)|bgcolor:#ccccee;Don't get tired of doing good (3.14)|
|~|bgcolor:#ccccee;Shun those who don't obey this letter (3.15)|

{{squote{<<newTiddler tag:'2 Thessalonians exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Thessalonians exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'2 Thessalonians introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Thessalonians introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'2 Thessalonians structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Thessalonians structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'2 Thessalonians themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Thessalonians themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[2 Timothy introduction]] (<<getTagCount '2 Timothy introduction'>>)
*[[2 Timothy structure and literary]] (<<getTagCount '2 Timothy structure and literary'>>)
*[[2 Timothy themes and canonical]] (<<getTagCount '2 Timothy themes and canonical'>>)
*[[2 Timothy exegesis]] (<<getTagCount '2 Timothy exegesis'>>)
*[[Bibliography for 2 Timothy]]

{{squote{<<newTiddler tag:'2 Timothy exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Timothy exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'2 Timothy introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Timothy introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'2 Timothy structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Timothy structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'2 Timothy themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("2 Timothy themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*You can pray for the illumination of the Holy Spirit before your study of the Bible
*You can read the passage out loud – deciding on which words to put the emphasis for each sentence, and deciding in what tone of voice the present passage ought to be read
*You can read the passage in different versions of the Bible, and compare their wording
*You can read the passage repeatedly, looking for different features or themes each time you read it
*You can read the previous passage and the passage that follows, looking for connections with your passage
*You can look up the words you don’t know in a dictionary
*You can write down the questions you have of this passage in order to consult a pastor or a reference work. Examples:
**What does this passage mean?
**How does it relate to other passages of the Bible?
**What are the implications of this passage for my life?
*You can jot down your own initial reactions to the passage
**The emotions it makes you feel (does it make you feel relief, fear, joy, etc?)
**Ways in which it surprised you (are there things in this passage you never noticed before?)
**Resistance (do you find yourself wanting to avoid the implications of this passage?)
**Memories (do you associate this passage with a specific time or event or person?)
*You can look for repeated words and phrases
*You can look for words that represent other ideas
**Metaphors – comparisons between two things (The Lord is like a Shepherd – how are the two similar? How are they different?)
**Symbols – words that represent other things or ideas (The seven candles in Revelation 1 represent the seven churches)
*You can note the titles and names used for God, Jesus and the Spirit in the passage, and ask if the author chose these particular titles because they relate to the meaning of the passage (Paul mentions ‘the God of patience’ in a passage where he calls the Romans to be patient with each other)
*You can ask if the passage puts more emphasis on God’s grace (doctrine), or on our response (application), or contains a fairly equal measure of both
*You can look up the verses references that appear in the margin or the notes of a study Bible for your passage. How does this passage relate to other parts of the Bible?
*If your passage quotes or alludes to another passage of Scripture, you can look up that passage in its context.
**What was the meaning of the original passage
**How does the author of your passage use the original passage, and why?
**How does the quote or allusion function in the argument of your passage?
*If your passage is from the Gospels, you can compare it to any parallel passages in the other Gospels. What does your passage focus on compared to the versions in the other Gospels?
*If your passage is a narrative (story), you can ask the classic six questions:
**Who?
**Does what?
**When?
**Where?
**How? and
**Why?
*If your passage is a narrative (story), you can look for the story motif. Examples of story motifs:
**Is it a conflict? (Who will win?)
**Is it a journey? (Will the character arrive at his or her destination or not?)
**Is it a temptation? (Will the person stay true to his principles or not?)
**Is it a search? (Will the character find the person or object being searched for?)
**Is it a plan? (Will it be realized or not?)
**Is it a prophecy? (Will it come to pass or not?)
*If your passage is a narrative (story), you can trace the story development: from preliminary remarks, to the event that provokes the conflict, to the development of the conflict, to the climax of the action, to the resolution and consequences of the conflict, to the conclusion of the story
*If your passage is a narrative (story), you can list all the characters, and categorize them as protagonists, antagonists, or helpers. You can also note if they are fleshed out characters or characters that have a limited function in the story
*If your passage is a narrative (story), you can ask if the pace is fast or slow. Usually the pace gets slowed down by the presence of dialogue or descriptions. When the pace gets slowed down by details, it is possible that the author is trying to build suspense.
*If the passage is a New Testament letter or a sermon in Acts or the Gospels, you can diagram the sentences. The idea of diagramming sentences is to look for the “trunk” of the sentence – the main subjects and verbs, because they are the main idea of the sentence. Then you can note how the subordinate “branches” of the sentence flesh out the details of the trunk. The longer and more complicated the sentence, the more important it is to find the key idea around which everything else revolves.
*You  can ask what the function of each sentence or clause is. Examples:
**Action (so and so did this, such and such happened)
**Affirmations (this is true, or this is false)
**Comparisons (this is like that) and contrasts (this is not like that)
**Exhortations (Do this)
**Prohibitions (Don’t do that)
**Reasons (because…)
**Purposes (in order to, so that…)
**Manner (how something was done or how it needs to be done)
**Conditions (if you do this, if this condition is met, then…)
**Questions
**Rhetorical questions (affirmations that are framed as questions
*You can ask yourself “What would we not know if this passage weren’t in the Bible?” and “If I asked God why he put this passage in the Bible, what might he say?”
*You can investigate what need or problem this passage addresses: lack of faith; idolatry; false teachers; divorce; lack of unity, etc
*You can ask what the purpose of the author was in writing this passage: to inform, to command, to console, to motivate, to warn, to urge, etc
*You can try to summarize the message of this passage in one concise and memorable sentence.
*You can ask how your situation is similar to or different from the situation that the original readers faced (that is, the problem in item #24, above). How might the differing circumstances between then and now affect the way we apply this passage?
*You can ask how this passage might apply to your home, to your workplace or school, to your church and to your community
*You can develop an application that is personal, practical, feasible and specific: “In the following week, I will do x”
*Ask how this passage might help you in evangelism, in counseling others, in teaching, and in worship
*You can check the index of your church’s hymnal to find any hymns or praise songs based on this passage, and read or sing them
*You can see if there is a verse in your passage that would be good for you to memorize

*The high priest Annas is only mentioned by Luke and John
*Martha and Mary are only mentioned by Luke and John
*Only in Luke and John mention that Satan entered the heart of Judas
*Only Luke and John mention that it was the //right// ear of the high priest's servant that was severed
*Both of these Gospels mention that it was "no less than three times" that Pilate declared Jesus innocent
*These Gospels mention that Joseph's tomb was 'new'
*These are the Gospels that mention that there were //two// angels at the empty tomb
*These are the Gospels that mention Jesus' post-resurrection appearances to his disciples in Jerusalem
*Peter's visit to the tomb is mentioned in these Gospels
*These Gospels record miraculous catches of fish (Lk 5, Jn 21), though they do not refer to the same event 
*Only in ~Luke-Acts and John do Samaritans play such a prominent role ([[Luke 9.51-55|http://biblia.com/bible/esv/Luke%209.51-55]], [[10.25-37|http://biblia.com/bible/esv/Luke%2010.25-37]], [[17.11-19|http://biblia.com/bible/esv/Luke%2017.11-19]], [[Acts 1.8|http://biblia.com/bible/esv/Acts%201.8]], [[8.1|http://biblia.com/bible/esv/Acts%208.1]], [[8.14|http://biblia.com/bible/esv/Acts%208.14]], [[8.25|http://biblia.com/bible/esv/Acts%208.25]], [[9.31|http://biblia.com/bible/esv/Acts%209.31]], [[15.3|http://biblia.com/bible/esv/Acts%2015.3]]; [[John 4.1-42|http://biblia.com/bible/esv/John%204.1-42]])
{{squote{Source: William Hendriksen, //New Testament Commentary: The Gospel of Luke.// (Grand Rapids: Baker, 1978), 24-25}}}

*The structure of the first half of the Lord’s prayer tends to get obscured by the way Christians usually vocalize the prayer.
**The prayer usually gets vocalized like this:
@@margin-left: 6em;display:block;Our Father
Which is in heaven
Hallowed be your name.
(Pause)
Your kingdom come
Your will be done
On earth as it is in heaven.@@
**But if we see this part of the prayer as having three parallel petitions surrounded by a frame, the prayer ought to be recited this way:
@@margin-left: 6em;display:block;Our Father, in heaven
                May your name be hallowed
                May your kingdom come
                May your will be done
            On earth as it is in heaven.@@

There is a possible chiasm in ''[[Mark 2.1-3.6|http://biblia.com/bible/esv/Mark%202.1-3.6]]'':

{{indent{[[2.1-12|http://biblia.com/bible/esv/Mark%202.1-12]] (healing)}}}

{{indent{{{indent{[[2.13-17|http://biblia.com/bible/esv/Mark%202.13-17]] (eating)}}}

{{indent{{{indent{{{indent{[[2.18-22|http://biblia.com/bible/esv/Mark%202.18-22]] (fasting)}}}

{{indent{{{indent{[[2.23-28|http://biblia.com/bible/esv/Mark%202.23-28]] (eating)}}}

{{indent{[[3.1-6|http://biblia.com/bible/esv/Mark%203.1-6]] (healing)}}}

{{squote{Source: unknown.}}} 

{{indent{The heir remains a child and no more than a servant (4.1)}}}

{{indent{{{indent{Until the time designated by the Father (4.2)}}}}}}

{{indent{{{indent{{{indent{When the time came, God sent his Son (4.4)}}}}}}}}}

{{indent{{{indent{{{indent{{{indent{The Son was under the law (4.4)}}}}}}}}}}}}

{{indent{{{indent{{{indent{{{indent{To redeem those under the law (4.5)}}}}}}}}}}}}

{{indent{{{indent{{{indent{Seeing that you are sons, God sent the Spirit of his Son (4.6)}}}}}}}}}

{{indent{{{indent{The Spirit cries out 'Abba, Father' (4.6)}}}}}}

{{indent{You are no longer servants, but sons and heirs (4.7)}}}

{{squote{Source: Welch, “Chiasmus in the NT”, quoted in Sidney Greidanus, The Modern Preacher and the Ancient Text. (Downer’s Grove: ~Inter-Varsity, 1988), 320. }}}

@@margin-left: 2em;display:block;The Son can do nothing ([[5.19|http://biblia.com/bible/esv/John%205.19]])@@
@@margin-left: 4em;display:block;The resurrection of all people / so that you may marvel ([[5.20-22|http://biblia.com/bible/esv/John%205.20-22]])@@
@@margin-left: 6em;display:block;            The Father has given the Son authority to judge ([[5.23|http://biblia.com/bible/esv/John%205.23]])@@
@@margin-left: 8em;display:block;                Truly, truly: Eternal life now for the believer ([[5.24|http://biblia.com/bible/esv/John%205.24]])@@
@@margin-left: 8em;display:block;                Truly, truly: Eternal life in the future for the believer ([[5.25|http://biblia.com/bible/esv/John%205.25]])@@
@@margin-left: 6em;display:block;            The Father has given the Son authority to judge ([[5.26-27|http://biblia.com/bible/esv/John%205.26-27]])@@
@@margin-left: 4em;display:block;        The resurrection of all people / Do not marvel ([[5.28-29|http://biblia.com/bible/esv/John%205.28-29]])@@
@@margin-left: 2em;display:block;    The Son can do nothing ([[5.30|http://biblia.com/bible/esv/John%205.30]])@@

{{squote{Source: unknown.}}}

Rom. 1:1-7	A	Epistolary Frame

@@margin-left: 2em;display:block;Rom. 1:8-15	B	Prayer of Thanksgiving@@
@@margin-left: 4em;display:block;Rom. 1:16	C	Theme Statement@@
@@margin-left: 6em;display:block;Rom. 1:17-8:11	D	One family of God - Theology@@
@@margin-left: 8em;display:block;Rom. 8:12-39	E	The need for obedience to God@@
@@margin-left: 10em;display:block;Rom. 9:1-11:36	F	The one family of God@@
@@margin-left: 8em;display:block;Rom. 12:1-2	E'	A plea to be obedient to God@@
@@margin-left: 6em;display:block;Rom. 12:3-15:6	D'	One family of God - Ethics@@
@@margin-left: 4em;display:block;Rom. 15:7-12	C'	Theme Recapitulation@@
@@margin-left: 2em;display:block;Rom. 15:13	B'	Prayer of Blessing@@
Rom. 15:14-16:27	A'	Epistolary Frame

{{squote{Source: http://www.hccentral.com/romans/part1b.html}}}

A note about me: my name is Dave Gifford - I am an ordained minister in the Christian Reformed Church, and a missionary in Mexico City. My primary website is http://www.giffmex.org. Feel free to contact me at: dgifford (at) crcna (dot) org with questions, concerns or ideas.

''About us''
*[[About Dave Gifford]]
*[[My philosophy]]
*[[Give us your feedback]]
*[[Ways you can help me]]
*Note: this file is meant to be an introductory teaching aid to give the average Christian free access to helpful information. Those doing scholarly work should refer to the sources cited and the bibliographies for further information.

|bgcolor:#FF974F;[[4.1-2|http://biblia.com/bible/esv/Ac%204.1-2]]|bgcolor:#FFD393;Proclaiming that Jesus is risen|
|bgcolor:#FF974F;[[5.28|http://biblia.com/bible/esv/Ac%205.28]]|bgcolor:#FFD393;Falsely accusing the religious leaders of murdering Jesus|
|bgcolor:#FF974F;[[16.21|http://biblia.com/bible/esv/Ac%2016.21]]|bgcolor:#FFD393;Advocating customs that are not appropriate for Romans|
|bgcolor:#FF974F;[[17.6|http://biblia.com/bible/esv/Ac%2017.6]]|bgcolor:#FFD393;Turning the whole world upside-down|
|bgcolor:#FF974F;[[17.7|http://biblia.com/bible/esv/Ac%2017.7]]|bgcolor:#FFD393;Undermining Caesar’s decrees by saying that Jesus is a king|
|bgcolor:#FF974F;[[18.13|http://biblia.com/bible/esv/Ac%2018.13]]|bgcolor:#FFD393;Worshiping God in ways that contradict Jewish laws|
|bgcolor:#FF974F;[[24.5|http://biblia.com/bible/esv/Ac%2024.5]]|bgcolor:#FFD393;Instigating riots|
|bgcolor:#FF974F;[[24.6|http://biblia.com/bible/esv/Ac%2024.6]]|bgcolor:#FFD393;Attempting to profane the temple|
{{squote{Source: unknown.}}}

*[[Acts introduction]] (<<getTagCount 'Acts introduction'>>)
*[[Acts structure and literary]] (<<getTagCount 'Acts structure and literary'>>)
*[[Acts themes and canonical]] (<<getTagCount 'Acts themes and canonical'>>)
*[[Acts exegesis]] (<<getTagCount 'Acts exegesis'>>)
*[[Bibliography for Acts]]

{{squote{<<newTiddler tag:'Acts exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Acts exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Acts introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Acts introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Acts structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Acts structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Acts themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Acts themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

<<tiddler "Jude 19 clausal analysis">>
<<tiddler "Jude 20-21 clausal analysis">>
<<tiddler "Jude 22-23 clausal analysis">>
<<tiddler "Jude 24-25 clausal analysis">>

Here are all the clausal analyses I have done on Titus, using the sentences as they appear in Greek.
''Titus 3.1-2''
<<tiddler "Titus 3.1-2 clausal diagram">>
''Titus 3.3''
<<tiddler "Titus 3.3 clauses">>
''Titus 3.4-7''
<<tiddler "Titus 3.4-7 clauses">>

<<forEachTiddler where 'tiddler.tags.contains("John")' sortBy 'tiddler.modified' descending write '"{{teenygray{("+tiddler.modified.formatString("MM-DD-YYYY")+")}}} -  [["+tiddler.title+"]]\n"'>>

|!Verses|!Greek|!Transliteration|
|>|>|bgcolor:#66cc44; ''P sounds'' |
|bgcolor:#ddffaa;1.2-3|bgcolor:#ddffaa;{{greek{πειρασμοῖς περιπέσητε ποικίλοις}}}|bgcolor:#ddffaa;peirasmois peripesete poikilois|
|bgcolor:#ddffaa;1.11|bgcolor:#ddffaa;{{greek{ὁ πλούσιος ἐν ταῖς πορείαις}}}|bgcolor:#ddffaa;plousias en tais poreiais|
|bgcolor:#ddffaa;1.17|bgcolor:#ddffaa;{{greek{παῤ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα}}}|bgcolor:#ddffaa;par ho ouk eni parallage e tropes aposkiasma|
|bgcolor:#ddffaa;3.2|bgcolor:#ddffaa;{{greek{πολλὰ γὰρ πταίομεν ἅπαντες}}}|bgcolor:#ddffaa;polla gar ptaiomen apantes|
|>|>|bgcolor:#66cc44; ''D sounds'' |
|bgcolor:#ddffaa;1.1|bgcolor:#ddffaa;{{greek{δοῦλος ταῖς δώδεκα}}}|bgcolor:#ddffaa;doulos tais dodeka|
|bgcolor:#ddffaa;1.6|bgcolor:#ddffaa;{{greek{μηδὲν διακρινόμενος· ὁ γὰρ διακρινόμενος}}}|bgcolor:#ddffaa;meden diakrinomenos. ho gar diakrinomenos|
|bgcolor:#ddffaa;3.8|bgcolor:#ddffaa;{{greek{οὐδεὶς δαμάσαι δύναται}}}|bgcolor:#ddffaa;oudeis damasai dunatai|
|>|>|bgcolor:#66cc44; ''K sounds'' |
|bgcolor:#ddffaa;2.3|bgcolor:#ddffaa;{{greek{καὶ εἴπητε· σὺ κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε· σὺ στῆθι ἐκεῖ ἢ κάθου}}}|bgcolor:#ddffaa;kai eipete. su kathou hode kalos, kai toi ptokoi eipete. su stethi ekei e kathou|
|>|>|bgcolor:#66cc44; ''M sounds'' |
|bgcolor:#ddffaa;3.5|bgcolor:#ddffaa;{{greek{μικρὸν μέλος ἐστὶν καὶ μεγάλα}}}|bgcolor:#ddffaa;mikron melos estin kai megala|

{{squote{Source: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010)}}}

|bgcolor:#aaaadd;width:6em;Letter opening<br>([[1.1-4|http://biblia.com/bible/esv/Tit%201.1-4]])|>|>|bgcolor:#ccccee;Author ([[1.1-3|http://biblia.com/bible/esv/Tit%201.1-3]])|
|~|>|>|bgcolor:#ccccee;Recipient ([[1.4a|http://biblia.com/bible/esv/Tit%201.4]])|
|~|>|>|bgcolor:#ccccee;Blessing ([[1.4b|http://biblia.com/bible/esv/Tit%201.4]])|
|bgcolor:#aaaadd;width:6em;Letter body<br>([[1.5-3.11|http://biblia.com/bible/esv/Tit%201.5-3.11]])|bgcolor:#ccccee;width:6em;The need for elders in the church on Crete ([[1.5-16|http://biblia.com/bible/esv/Tit%201.5-16]])|>|bgcolor:#ccccee;The reason Titus was left on Crete: to establish elders in the church ([[1.5|http://biblia.com/bible/esv/Tit%201.5]])|
|~|~|>|bgcolor:#ccccee;The requirements for elders ([[1.6-9|http://biblia.com/bible/esv/Tit%201.6-9]])|
|~|~|>|bgcolor:#ccccee;The reason elders are necessary: the presence of false teachers ([[1.10-16|http://biblia.com/bible/esv/Tit%201.10-16]])|
|~|bgcolor:#ccccee;width:6em;The teachings that Titus needs to give the church on Crete ([[2.1-3.11|http://biblia.com/bible/esv/Tit%202.1-3.11]])|>|bgcolor:#ccccee;Command that Titus teach the truth ([[2.1|http://biblia.com/bible/esv/Tit%202.1]])|
|~|~|bgcolor:#ccccee;width:6em;Teachings for different groups in the church ([[2.2-10|http://biblia.com/bible/esv/Tit%202.2-10]])|bgcolor:#ccccee;What Titus should teach the older men ([[2.2|http://biblia.com/bible/esv/Tit%202.2]])|
|~|~|~|bgcolor:#ccccee;What Titus should teach the older women ([[2.3-5|http://biblia.com/bible/esv/Tit%202.3-5]])|
|~|~|~|bgcolor:#ccccee;What Titus should teach the younger men ([[2.6-8|http://biblia.com/bible/esv/Tit%202.6-8]])|
|~|~|~|bgcolor:#ccccee;What Titus should teach slaves ([[2.9-10|http://biblia.com/bible/esv/Tit%202.9-10]])|
|~|~|>|bgcolor:#ccccee;width:11em;The theological motive behind the teachings: the grace of God teaches us to reject immorality and live godly lives while we wait for the coming of Christ ([[2.11-14|http://biblia.com/bible/esv/Tit%202.11-14]])|
|~|~|>|bgcolor:#ccccee;Command that Titus teach these things ([[2.15|http://biblia.com/bible/esv/Tit%202.15]])|
|~|~|>|bgcolor:#ccccee;Command that Titus remind the church members to be exemplary citizens and neighbors ([[3.1-2|http://biblia.com/bible/esv/Tit%203.1-2]])|
|~|~|>|bgcolor:#ccccee;width:11em;The theological motive behind the command: God had the same consideration for us when he saved us from our sins by his grace ([[3.3-7|http://biblia.com/bible/esv/Tit%203.3-7]])|
|~|~|>|bgcolor:#ccccee;Command that Titus teach these things ([[3.8|http://biblia.com/bible/esv/Tit%203.8]])|
|~|~|>|bgcolor:#ccccee;Command that Titus avoid useless debates ([[3.9|http://biblia.com/bible/esv/Tit%203.9]])|
|~|~|>|bgcolor:#ccccee;Procedure for dealing with members that cause divisions ([[3.10-11|http://biblia.com/bible/esv/Tit%203.10-11]])|
|bgcolor:#aaaadd;width:6em;Letter closing<br>([[3.12-15|http://biblia.com/bible/esv/Tit%203.12-15]])|>|>|bgcolor:#ccccee;Appeal that Titus come soon to accompany Paul ([[3.12|http://biblia.com/bible/esv/Tit%203.12]])|
|~|>|>|bgcolor:#ccccee;Recommendation of Zenas and Apollos the letter-bearers ([[3.13|http://biblia.com/bible/esv/Tit%203.13]])|
|~|>|>|bgcolor:#ccccee;Command that Titus teach the church ([[3.14|http://biblia.com/bible/esv/Tit%203.14]])|
|~|>|>|bgcolor:#ccccee;Greetings ([[3.15a|http://biblia.com/bible/esv/Tit%203.15]])|
|~|>|>|bgcolor:#ccccee;Grace benediction ([[3.15b|http://biblia.com/bible/esv/Tit%203.15]])|

{{squote{Source: the author's personal outline.}}}

''Imagery and symbols (‘this is that’ or ‘this is like that’)''
*Voice like a trumpet (Rev. 4.1)
*Appearance of jasper and carnelian (Rev. 4.3)
*A rainbow, resembling an emerald (Rev. 4.3)
*Seven lamps were blazing. These are the seven spirits of God (Rev. 4.5)
*Sea of glass, clear as crystal (Rev. 4.6)
*The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. (Rev. 4.7)
''Names for God''
*The Spirit (Rev. 4.2)
*One sitting on the throne (Rev. 4.2, 4.3)
*The seven spirits of God (Rev. 4.5) / God
*The Lord God Almighty, who was, and is, and is to come (Rev. 4.8)
*Him who sits on the throne and who lives for ever and ever (Rev. 4.9, 4.10)
*Our Lord and God (Rev. 4.11)
''Cast of characters''
*The voice I had first heard speaking to me like a trumpet (Rev. 4.1)
*Twenty-four elders (Rev. 4.4, 4.10)
*All things (Rev. 4.11)
''Literary elements''
*Hymns (Rev. 4.8, 4.11)
*Action and dialogue (Rev. 4.1-2, 4.8-11)
*Description of people and things (Rev. 4.3-8)
*Reasons (Rev. 4.11)
*After this I looked, and there before me (Rev. 4.1)
*I was in the Spirit (Rev. 4.2)
*There before me (Rev. 4.2)
*What John hears (Rev. 4.1b)
*What John sees (Rev. 4.1a, 4.2-11)
''Visual elements''
*A door standing open in heaven (Rev. 4.1)
*What must take place after this (Rev. 4.1)
*The throne (Rev. 4.2, 4.3, 4.4, 4.5, 4.6, 4.9, 4.10)
*Jewels (Rev. 4.3)
*Rainbows (Rev. 4.3)
*White clothing (Rev. 4.4)
*Crowns (Rev. 4.4, 4.10)
*Lamps (Rev. 4.5)
*Lightning, rumbling, thunder (Rev. 4.5)
*Sea of glass (Rev. 4.6)
*Eyes (Rev. 4.6, 4.8)
*Lion (Rev. 4.7)
*Ox (Rev. 4.7)
*Eagle (Rev. 4.7)
*Wings (Rev. 4.8)
*Day and night (Rev. 4.8)
''Themes and theology''
*God (Rev. 4.2, 4.3)
*God as king (Rev. 4.2, 4.3, 4.4, 4.5, 4.6, 4.9, 4.10)
*The Holy Spirit (Rev. 4.2, 4.5)
*God’s beauty and glory (Rev. 4.3)
*Worship (Rev. 4.8-11)
*God’s holiness (Rev. 4.8)
*God’s power (Rev. 4.8)
*God as past, present, future (Rev. 4.8, 4.9, 4.10)
*Glory, honor (Rev. 4.9, 4.11)
*Thanks (Rev. 4.9)
*Worthiness (Rev. 4.11)
*Creation (Rev. 4.6-9, 4.11)
*Possibly omniscience and omnipresence (Rev. 4.6, 4.8)
{{squote{Source: author’s personal study}}}

{{squote{<<newTiddler tag:'Angelology' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Angelology")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

|bgcolor:#FF974F;[[1.20|http://biblia.com/bible/esv/1%20Tim%201.20]]|bgcolor:#FFD393;Paul handed Hymenaeus and Alexander over to Satan to teach them not to blaspheme.|
|bgcolor:#FF974F;[[3.6|http://biblia.com/bible/esv/1%20Tim%203.6]]|bgcolor:#FFD393;Recent converts shouldn't be made elders, because they may become conceited and fall under the same condemnation as the devil did.|
|bgcolor:#FF974F;[[3.7|http://biblia.com/bible/esv/1%20Tim%203.7]]|bgcolor:#FFD393;Elders need to have a good reputation with outsiders, or else they could be disgraced, which is a trap that the devil tries to use on the church.|
|bgcolor:#FF974F;[[3.16|http://biblia.com/bible/esv/1%20Tim%203.16]]|bgcolor:#FFD393;Christ was seen by angels.|
|bgcolor:#FF974F;[[5.15|http://biblia.com/bible/esv/1%20Tim%205.15]]|bgcolor:#FFD393;Some of the women have fallen away and have followed Satan.|
|bgcolor:#FF974F;[[5.21|http://biblia.com/bible/esv/1%20Tim%205.21]]|bgcolor:#FFD393;Paul gives Timothy a charge in the sight of the elect angels.|

{{squote{Source: the author's personal study.}}}

|width:4em;bgcolor:#FF974F;Jude 6|bgcolor:#FFD393;Some angels crossed the boundaries established for them, and have been put in chains until the great day of judgment.|
|width:4em;bgcolor:#FF974F;Jude 8|bgcolor:#FFD393;The ungodly men blaspheme 'the glorious ones'.|
|width:4em;bgcolor:#FF974F;Jude 9|bgcolor:#FFD393;Michael is an archangel, and he rebuked the devil cautiously.|
|width:4em;bgcolor:#FF974F;Jude 14|bgcolor:#FFD393;Tens of thousands of 'holy ones' will accompany Jesus in his second coming.|
{{squote{Source: author's personal study.}}}

There are only two mentions of angels and demons in Romans:
|bgcolor:#FF974F;[[8.38|http://biblia.com/bible/esv/Rom%208.38]]|bgcolor:#FFD393;Neither angels nor demons…nor any powers…are able to separate us from God’s love|
|bgcolor:#FF974F;[[16.20|http://biblia.com/bible/esv/Rom%2016.20]]|bgcolor:#FFD393;God will soon crush Satan under your feet (Genesis 3)|

{{squote{Source: the author's personal study.}}}

{{squote{<<newTiddler tag:'Angels and demons in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
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*[[Apologetics introduction]] (<<getTagCount 'Apologetics introduction'>>)
*[[Apologetics methodology]] (<<getTagCount 'Apologetics methodology'>>)
*[[Apologetics - rules of engagement]] (<<getTagCount 'Apologetics - rules of engagement'>>)
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*[[Apologetics - truth, values and tolerance]] (<<getTagCount 'Apologetics - truth, values and tolerance'>>)
*[[Apologetics - arguments regarding the Bible]] (<<getTagCount 'Apologetics - arguments regarding the Bible'>>)
*[[Apologetics - the existence of God]] (<<getTagCount 'Apologetics - the existence of God'>>)
*[[Apologetics - arguments regarding Jesus]] (<<getTagCount 'Apologetics - arguments regarding Jesus'>>)
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*[[Apologetics - arguments regarding human experience]] (<<getTagCount 'Apologetics -arguments regarding human experience'>>)
*[[Apologetics - the uniqueness of Christianity]] (<<getTagCount 'Apologetics - the uniqueness of Christianity'>>)
*[[Apologetics - responding to other religions and philosophies]] (<<getTagCount 'Apologetics - responding to other religions and philosophies'>>)

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{{squote{<<newTiddler tag:"Apologetics - arguments regarding human experience" tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Apologetics - arguments regarding the Bible' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Apologetics - faith and reason' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Apologetics - rules of engagement' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:"Apologetics - the existence of God" tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Apologetics - the uniqueness of Christianity' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Apologetics - truth, values and tolerance' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Apologetics introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Apologetics methodology' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Apologetics methodology")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*John is from Galilee, but the action in the Gospel takes place almost entirely in and near Jerusalem.
*The beloved disciple doesn't seem like the kind of person that people would nickname a 'son of thunder'.
*In Luke 9.54 John and James wants to call down fire on the Samaritans, but John's Gospel presents the conversion of the Samaritans in a favorable light (John 4).
*John was a Galilean fisherman. What is the likelihood that he would have known the high priest in Jerusalem (18.15-16)?
*The Synoptic Gospels give the impression that all of the disciples fled and did not witness the cross, but the beloved disciple is at the foot of the cross in John's Gospel.
*James the brother of John is only referred to once (21.2), and even there he goes unnamed.
*John's Gospel doesn't mention the inner three disciples (Peter, James and John) as a group, doesn't mention the events to which the Synoptics say the inner three were witnesses (the transfiguration, the raising of Jairus' daughter, and the Garden of Gethsemane),
*John's Gospel doesn't mention the one episode in the Synoptics where John is mentioned alone (Mk 9.38).
{{squote{Source: R. Alan Culpepper, The Gospel and Letters of John. (Nashville: Abingdon, 1998)}}}

{{squote{<<newTiddler tag:'Interpretation' tag:'Articulation of the theme, goal and need of a passage' tag:'point' label:'New point' title:'pointWhat'>>}}}

In the past, many scholars were fascinated with the idea that each Gospel was written to meet the needs and problems in a specific community. That is, Mark wrote his Gospel to combat tendencies in the Marcan community, John for a Johannine community, etc. Scholars went to great lengths to describe each community in detail, based on the evidence they could find in the Gospels.

NT scholar Richard Bauckham has been influential in countering this trend. He makes the case that the Gospels were written for circulation in the larger, empire-wide church, not merely for one local church and its needs. The target audience was the larger network, with the kinds of problems that many Christians faced. Below we list the main arguments Bauckham raises in his book The Gospels for All Christians: Rethinking the Gospel Audiences. (Grand Rapids: Wm. B. Eerdmans, 1998). This book is a gem and I highly recommend it - it also has a great chapter on how books were produced in the first century, and the implications of this for the early church. 
*The evidence shows that "the early Christian movement was not, as the consensus in Gospels scholarship has increasingly assumed, a scattering of relatively isolated, introverted communities, but a network of communities in constant, close communication with each other. (2)" "That someone should write one of the most sophisticated and carefully composed of early Christian literary works - a Gospel - simply for the members of the community in which he was then living, with its specific, local issues in view, thus becomes a quite implausible hypothesis (3-4)."
**Christian literature circulated rapidly (3)
**We see many references to itinterant apostolic bands, travel, the need for hospitality and for sending people on their way, interchurch collections and greetings, the sending of co-workers, etc. First century Christianity was very mobile.
**"the early Christian movement had a strong sense of itself as a worldwide movement" (33)
**Certain factors created a hunger for the circulation of information, news and ideas between churches: the precarious situation of the churches in persecution; the practice of praying for one another; the desire to build each other up; the belief that the parousia was near; the conflicts and differences that cropped up (see 57-60); I would add the fact that false teachers also moved from one place to the other.
*The approach of reading the Gospels to find the situation behind it is a methodological error that reads Gospels as if they were epistles. "...the genre of the Gospels is that of ancient biography. This means that they must be interpreted as about a person, not about community ideas or problems." (5)
*Reading a Gospel in order to reconstruct the nature of the community it was written to becomes a new form of "allegorical" interpretation - ignoring the surface meaning in order to find hidden clues and meanings. It "reduces [the Gospels] to the level of cryptograms" (186). 
*The tendency of this approach is to become circular - to build elaborate interpretations of each Gospel built on the hypothetical reconstructions of the community of its original readers (126).
*In the history of scholarship, the view that the Gospels were written for specific communities' needs was //assumed// by those who proposed it, and no arguments were ever given to justify the approach. (10-11)
*Mark's Gospel obviously reached Matthew and Luke, because they use it as a source. So at the very least Matthew and Luke would have known that their own Gospels would circulate at least as much as Mark's did, and would have written with the wider circulation in mind. (12-13)
*Reconstructing the historical communities behind the Gospels can't be any easier than the many attempts to reconstruct the historical Jesus, which never reached anything like a consensus (20).
*It is often assumed "that all textual indications of the character and circumstances of the audience must all apply to the whole of the implied audience", but "there is no reason at all why every aspect of a Gospel should be equally relevant to all readers or hearers." (24)
*The 'written-to-communities approach' "presupposes far too crude a notion of the way readers find stories relevant to themselves." (26) Bauckham asks if Mark would have omitted stories of beggars and invent stories of rich people following Jesus in order to make it 'revelant' to his readers. 
*Epistles were written to specific communities because the author could //not// be present with them. The attempt to read the Gospels as if they were epistles creates a tension: if the author is present with the readers, then why the need to write a Gospel? (28-29)
*Books were expensive to produce, and it was well-known that once something was written it could be copied and circulate in ways that the author didn't envision or desire. Why, then, would an Evangelist go through the trouble and expense of writing a Gospel tailored only for his community?
*Bauckham shows that in the Gospel of John, the characters who are explained in parenthetical asides are the characters that John's community would be expected to know, but that outsiders might not know because they were not main characters in Mark's Gospel. So by these asides John shows he was thinking of a wider audience than that of his own community (164-165).
{{squote{Source: Richard Bauckham, ed., The Gospels for All Christians: Rethinking the Gospel Audiences. (Grand Rapids: Wm. B. Eerdmans, 1998)}}}

There are two beatitudes in John:
|bgcolor:#66cc44;[[13.17|http://biblia.com/bible/esv/John%2013.17]]|bgcolor:#ddffaa;"Now that you know these things, you will be blessed if you do them. "|
|bgcolor:#66cc44;[[20.29|http://biblia.com/bible/esv/John%2020.29]]|bgcolor:#ddffaa;"...blessed are those who have not seen and yet have believed.”|

{{squote{Source: unknown.}}}

|!Verse|!Beatitude|!Reason|
|width:100px;bgcolor:#44bb22;Rev. 1.3|bgcolor:#ddffaa;Blessed are those who read and who hear the words of this prophecy|bgcolor:#ddffaa;Because the time has come|
|bgcolor:#44bb22;Rev. 14.13|bgcolor:#ddffaa;Blessed are those who die in the Lord|bgcolor:#ddffaa;Because they will rest from their labors|
|bgcolor:#44bb22;Rev. 16.15|bgcolor:#ddffaa;Blessed is the one who stays awake with his clothes in his hand|bgcolor:#ddffaa;They will not be ashamed of their nakedness|
|bgcolor:#44bb22;Rev. 19.9|bgcolor:#ddffaa;Blessed are those who have been invited to the wedding feast of the Lamb|bgcolor:#ddffaa; – |
|bgcolor:#44bb22;Rev. 20.6|bgcolor:#ddffaa;Blessed are those who take part in the first resurrection|bgcolor:#ddffaa;The second death has no power over them, and they will be kings and priests|
|bgcolor:#44bb22;Rev. 22.7|bgcolor:#ddffaa;Blessed is the one who keeps the words of this prophecy|bgcolor:#ddffaa; – |
|bgcolor:#44bb22;Rev. 22.14|bgcolor:#ddffaa;Blessed are those who wash their clothes|bgcolor:#ddffaa;They will have access to the tree of life and will enter the city of God|

{{squote{<<newTiddler tag:'Biblical Hebrew' tag:'point' label:'New point' title:'pointWhat'>>}}}
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''Alph by title''
Norman L. Geisler, //Baker Encyclopedia of Christian Apologetics//. (Grand Rapids: Baker 1998)

The following is a list of resources consulted in the preparation of the materials in this file on 1 Corinthians:
!Commentaries and other works on 1 Corinthians
*Gordon D. Fee, //The New International Commentary on the New Testament: The First Epistle to the Corinthians.// (Grand Rapids: Wm. B. Eerdmans, 1991)
*J. Paul Sampley, "The First Letter to the Corinthians", in //The New Interpreter's Bible, vol. 10: Acts, Introduction to Epistolary Literature, Romans, 1 Corinthians.// (Nashville: Abingdon, 2002)
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 1 Peter:
!Commentaries and other works on 1 Peter
*Simon J. Kistemaker, //Peter and Jude.// (Grand Rapids: Baker, 1987)
*J. Ramsey Michaels, //Word Biblical Commentary, vol. : 1 Peter.// (Waco, TX: Word, 1988)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 1 Thessalonians:
!Commentaries and other works on 1 Thessalonians
*F. F. Bruce, //Vol. 45, Word Biblical Commentary : 1 and 2 Thessalonians.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*William Hendriksen, //New Testament Commentary: Thessalonians, Timothy and Titus.// (Grand Rapids: Baker, 1986)
*D. Edmond Hiebert, //1 and 2 Thessalonians, revised ed.// (Chicago: Moody, 1992)
*Michael W. Holmes, //The NIV Application Commentary: 1 & 2 Thessalonians.// (Grand Rapids: Zondervan, 1998)
*Abraham J. Malherbe, //The Anchor Bible, vol. 32b: The Letters to the Thessalonians.// (New York: Doubleday, 2000)
*Jeffrey A. D. Weima, //Baker Exegetical Commentary on the New Testament: Thessalonians.// (Grand Rapids: Baker, forthcoming) (Advance preview given by Dr. Weima to his class at Calvin Theological Seminary, 2004).
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 1 Timothy:
!Commentaries and other works on 1 Timothy
*Gordon D. Fee, //New International Biblical Commentary: 1 and 2 Timothy, Titus.// (Peabody, MA: Hendrickson, 1988)
*William Hendriksen, //New Testament Commentary: Thessalonians, Timothy and Titus.// (Grand Rapids: Baker, 1986)
*Philip H. Towner, //New International Commentary on the New Testament: The Letters to Timothy and Titus.// (Grand Rapids: Eerdmans, 2006)
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 1, 2, 3 John:
!Commentaries and other works on 1, 2, 3 John
*Simon J. Kistemaker, //New Testament Commentary: James and ~I-III John.// (Grand Rapids: Baker, 1986)
*Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009)
*Stephen S. Smalley, //Word Biblical Commentary, vol. 51: 1, 2, 3 John.// (Waco, TX: Word, 1984)
*John R. W. Stott, //Tyndale New Testament Commentaries: The Letters of John, revised ed.// (Grand Rapids: Wm. B. Eerdmans, 1988)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 2 Corinthians:
!Commentaries and other works on 2 Corinthians
*Philip Edgcumbe Hughes, //The New International Commentary on the New Testament: Paul’s Second Epistle to the Corinthians.// (Grand Rapids: Wm. B. Eerdmans, 1992)
*Ralph P. Martin, //Vol. 40, Word Biblical Commentary : 2 Corinthians.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 2 Peter:
!Commentaries and other works on 2 Peter
*Richard J. Bauckham, //Word Biblical Commentary: Jude, 2 Peter.// (Waco, TX: Word, 1983)
*Simon J. Kistemaker, //Peter and Jude.// (Grand Rapids: Baker, 1987)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 2 Thessalonians:
!Commentaries and other works on 2 Thessalonians
*F. F. Bruce, //Vol. 45, Word Biblical Commentary : 1 and 2 Thessalonians.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*William Hendriksen, //New Testament Commentary: Thessalonians, Timothy and Titus.// (Grand Rapids: Baker, 1986)
*D. Edmond Hiebert, //1 and 2 Thessalonians, revised ed.// (Chicago: Moody, 1992)
*Michael W. Holmes, //The NIV Application Commentary: 1 & 2 Thessalonians.// (Grand Rapids: Zondervan, 1998)
*Abraham J. Malherbe, //The Anchor Bible, vol. 32b: The Letters to the Thessalonians.// (New York: Doubleday, 2000)
*Jeffrey A. D. Weima, //Baker Exegetical Commentary on the New Testament: Thessalonians.// (Grand Rapids: Baker, forthcoming) (Advance preview given by Dr. Weima to his class at Calvin Theological Seminary, 2004).
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on 2 Timothy:
!Commentaries and other works on 2 Timothy
*Gordon D. Fee, //New International Biblical Commentary: 1 and 2 Timothy, Titus.// (Peabody, MA: Hendrickson, 1988)
*William Hendriksen, //New Testament Commentary: Thessalonians, Timothy and Titus.// (Grand Rapids: Baker, 1986)
*Philip H. Towner, //New International Commentary on the New Testament: The Letters to Timothy and Titus.// (Grand Rapids: Eerdmans, 2006)
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Acts:
!Commentaries and other works on Acts
*Ajith Fernando, //The NIV Application Commentary: Acts.// (Grand Rapids: Zondervan, 1998)
*Simon J. Kistemaker, //New Testament Commentary: Acts.// (Grand Rapids: Baker, 1990)
*I. Howard Marshall and David Peterson, //Witness to the Gospel: The Theology of Acts.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Robert W. Wall, "Acts of the Apostles", in //The New Interpreter's Bible, vol. 10: Acts, Introduction to Epistolary Literature, Romans, 1 Corinthians.// (Nashville: Abingdon, 2002)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Colossians:
!Commentaries and other works on Colossians
*William Hendriksen, //New Testament Commentary: Philippians, Colossians and Philemon.// (Grand Rapids: Baker, 1979)
*P. T. O’Brien, //Vol. 44, Word Biblical Commentary : Colossians, Philemon.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Ephesians:
!Commentaries and other works on Ephesians
*William Hendriksen, //New Testament Commentary: Galatians and Ephesians.// (Grand Rapids: Baker, 1968)
*Harol W. Hoehner, //Ephesians: An Exegetical Commentary.// (Grand Rapids: Baker Academic, 2002).
*Andrew T. Lincoln, //Vol. 42, Word Biblical Commentary : Ephesians.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*Peter T. O’Brien, //The Pillar New Testament Commentary: The Letter to the Ephesians.// (Grand Rapids: Wm. B. Eerdmans, 1999.
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Galatians:
!Commentaries and other works on Galatians
*William Hendriksen, //New Testament Commentary: Galatians and Ephesians.// (Grand Rapids: Baker, 1968)
*Richard N. Longenecker, //Vol. 41, Word Biblical Commentary : Galatians.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following are the works I used to prepare my points and entries on Habakkuk:
*Raymond B. Dillard and Tremper Longman III, //An Introduction to the Old Testament.// (Grand Rapids: Zondervan, 1994); 
*David A. Dorsey, //The Literary Structure of the Old Testament.// (Grand Rapids: Baker, 1999); 
*Walter Kaiser, //Mastering the Old Testament: ~Micah-Malachi.// (Dallas: Word, 1992); 
*Ralph L. Smith, //Word Biblical Commentary, vol. 32: ~Micah-Malachi.// (Dallas: Word, 1984); 
*Bruce K. Waltke, //An Old Testament Theology.// (Grand Rapids: Zondervan, 2007); 
*Stephen Winward, //A Guide to the Prophets.// (Atlanta: John Knox Press, 1969).

The following is a list of resources consulted in the preparation of the materials in this file on Hebrews:
!Commentaries and other works on Hebrews
*Herbert W. Bateman IV, //Four Views on the Warning Passages in Hebrews.// (Grand Rapids: Kregel, 2007)
*George H. Guthrie //Structure of Hebrews: A ~Text-Linguistic Analysis.// (Grand Rapids: Baker, 1998)
*Simon J. Kistemaker, //New Testament Commentary: Hebrews.// (Grand Rapids: Baker, 1984)
*William L. Lane, //Word Biblical Commentary, vol. 47a: Hebrews 1-8.// (Waco, TX: Word, 1991)
*Daniel B. Wallace, “Hebrews: Introduction, Argument and Outline.” Accesed at http://www.bible.org/page.asp?page_id=1360
*Tom Wright, //Hebrews for Everyone.// (Lousville, KY: Westminster John Knox, 2004)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on James:
!Commentaries and other works on James
*Simon J. Kistemaker, //New Testament Commentary: James and ~I-III John.// (Grand Rapids: Baker, 1986)
*Ralph P. Martin, //Word Biblical Commentary, vol. 48: James.// (Waco, TX: Word, 1988)
*Douglas J. Moo, //Pillar New Testament Commentary: James.// (Grand Rapids: Wm. B. Eerdmans, 2000)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on John:
!Commentaries and other works on John
*George R. ~Beasley-Murray, //Vol. 36, Word Biblical Commentary : John.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*Raymond E. Brown, //The Gospel According to John ~I-XII: The Anchor Bible, Vol. 29a.// (Garden City, NY: Doubleday, 1984)
*Raymond E. Brown, //The Gospel According to John ~XIII-XXI: The Anchor Bible, Vol. 29b.// (Garden City, NY: Doubleday, 1984)
*Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009)
*J. Ramsey Michaels, //New International Biblical Commentary: John.// (Peabody, MA: Hendrickson, 1998)
*William Hendriksen, //New Testament Commentary: Exposition of the Gospel According to John.// (Grand Rapids: Baker, 1961)
*Francis J. Moloney, //The Gospel of John: Text and Context.// (Boston: Brill, 2005)
*Herman Ridderbos, //The Gospel of John: A Theological Commentary.// (Grand Rapids: Wm. B. Eerdmans, 1997)
!Works on the Gospels
*Richard Bauckham, ed., //The Gospels for All Christians: Rethinking the Gospel Audiences.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Joel B. Green and Scot ~McKnight, eds., //Dictionary of Jesus and the Gospels.// (Downer's Grove, IL: ~InterVarsity Press, 1992)
*Craig L. Blomberg, //Interpreting the Parables.// (Downer's Grove, IL: ~InterVarsity Press, 1990)
*Klyne Snodgrass, //Stories With Intent: A Comprehensive Guide to the Parables of Jesus.// (Grand Rapids: Wm. B. Eerdmans, 2008)
*N. T. Wright, //Jesus and the Victory of God.// (Minneapolis: Fortress Press, 1996)
*N. T. Wright, //The New Testament and the People of God.// (Minneapolis: Fortress Press, 1992)
*N. T. Wright, //The Resurrection of the Son of God.// (Minneapolis: Fortress Press, 2003)
*Roy B. Zuck, //Teaching as Jesus Taught.// (Grand Rapids: Baker, 1995)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Jude:
!Commentaries and other works on Jude
*Andrew Bandstra, “Onward Christian Soldiers—Praying in Love, with Mercy: Preaching on the Epistle of Jude”, in //Calvin Theological Journal.// April 1997 (vol. 32, no. 1). (Calvin Theological Seminary: Grand Rapids), pp. 136-139.
*Richard J. Bauckham, //Word Biblical Commentary: Jude, 2 Peter.// (Waco, TX: Word, 1983)
*Simon J. Kistemaker, //Peter and Jude.// (Grand Rapids: Baker, 1987)
*Daniel B. Wallace, “Jude: Introduction, Argument and Outline.” Accessed at http://www.bible.org/page.asp?page_id=1367.
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Luke:
!Commentaries and other works on Luke
*Craig Evans, //Vol. 35A, Word Biblical Commentary : Luke 1:1-9:20.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*William Hendriksen, //New Testament Commentary: The Gospel of Luke.// (Grand Rapids: Baker, 1978)
*John Nolland, //Vol. 35B, Word Biblical Commentary : Luke 9:21-18:34.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*John Nolland, //Vol. 35C, Word Biblical Commentary : Luke 18:35-24:53.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*Tom Wright, //Luke for Everyone.// (Lousville, KY: Westminster John Knox, 2004).
!Works on the Gospels
*Richard Bauckham, ed., //The Gospels for All Christians: Rethinking the Gospel Audiences.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Joel B. Green and Scot ~McKnight, eds., //Dictionary of Jesus and the Gospels.// (Downer's Grove, IL: ~InterVarsity Press, 1992)
*Craig L. Blomberg, //Interpreting the Parables.// (Downer's Grove, IL: ~InterVarsity Press, 1990)
*Klyne Snodgrass, //Stories With Intent: A Comprehensive Guide to the Parables of Jesus.// (Grand Rapids: Wm. B. Eerdmans, 2008)
*N. T. Wright, //Jesus and the Victory of God.// (Minneapolis: Fortress Press, 1996)
*N. T. Wright, //The New Testament and the People of God.// (Minneapolis: Fortress Press, 1992)
*N. T. Wright, //The Resurrection of the Son of God.// (Minneapolis: Fortress Press, 2003)
*Roy B. Zuck, //Teaching as Jesus Taught.// (Grand Rapids: Baker, 1995)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Mark:
!Commentaries and other works on Mark
*Darrell L. Bock, //Cornerstone Biblical Commentary, the Gospel of Mark.// (Carol Stream, IL: Tyndale House, 2005)
*Jerry ~Camery-Hoggatt, //Irony in Mark's Gospel: Text and Subtext.// (Cambridge: Cambridge University Press, 1992)
*Robert A. Guelich, //Word Biblical Commentary, vol. 34a: Mark 1-8:26.// (Waco, TX: Word, 1989)
*William Hendriksen, //New Testament Commentary: The Gospel of Mark.// (Grand Rapids: Baker, 1984)
!Works on the Gospels
*Richard Bauckham, ed., //The Gospels for All Christians: Rethinking the Gospel Audiences.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Joel B. Green and Scot ~McKnight, eds., //Dictionary of Jesus and the Gospels.// (Downer's Grove, IL: ~InterVarsity Press, 1992)
*Craig L. Blomberg, //Interpreting the Parables.// (Downer's Grove, IL: ~InterVarsity Press, 1990)
*Klyne Snodgrass, //Stories With Intent: A Comprehensive Guide to the Parables of Jesus.// (Grand Rapids: Wm. B. Eerdmans, 2008)
*N. T. Wright, //Jesus and the Victory of God.// (Minneapolis: Fortress Press, 1996)
*N. T. Wright, //The New Testament and the People of God.// (Minneapolis: Fortress Press, 1992)
*N. T. Wright, //The Resurrection of the Son of God.// (Minneapolis: Fortress Press, 2003)
*Roy B. Zuck, //Teaching as Jesus Taught.// (Grand Rapids: Baker, 1995)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Matthew:
!Commentaries and other works on Matthew
*Dale C. Allison, //The Sermon on the Mount: Inspiring the Moral Imagination.// (New York: Herder and Herder, 1999)
*Hans Dieter Betz, //The Sermon on the Mount: Hermeneia.// (Minneapolis: Fortress, 1995).
*Donald A. Hagner,  //Vol. 33A, Word Biblical Commentary : Matthew 1-13.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*Donald A. Hagner,  //Vol. 33B, Word Biblical Commentary : Matthew 14-28.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*William Hendrickson, //New Testament Commentary: The Gospel of Matthew.// (Grand Rapids: Baker, 1973)
*John R. W. Stott, //The Message of the Sermon on the Mount.// (Downer’s Grove, IL: ~InterVarsity, 1985). 
*David L. Turner, //Cornerstone Biblical Commentary, vol. 11: The Gospel of Matthew.// (Carol Stream, IL: Tyndale House, 2005)
!Works on the Gospels
*Richard Bauckham, ed., //The Gospels for All Christians: Rethinking the Gospel Audiences.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Joel B. Green and Scot ~McKnight, eds., //Dictionary of Jesus and the Gospels.// (Downer's Grove, IL: ~InterVarsity Press, 1992)
*Craig L. Blomberg, //Interpreting the Parables.// (Downer's Grove, IL: ~InterVarsity Press, 1990)
*Klyne Snodgrass, //Stories With Intent: A Comprehensive Guide to the Parables of Jesus.// (Grand Rapids: Wm. B. Eerdmans, 2008)
*N. T. Wright, //Jesus and the Victory of God.// (Minneapolis: Fortress Press, 1996)
*N. T. Wright, //The New Testament and the People of God.// (Minneapolis: Fortress Press, 1992)
*N. T. Wright, //The Resurrection of the Son of God.// (Minneapolis: Fortress Press, 2003)
*Roy B. Zuck, //Teaching as Jesus Taught.// (Grand Rapids: Baker, 1995)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Philemon:
!Commentaries and other works on Philemon
*William Hendriksen, //New Testament Commentary: Philippians, Colossians and Philemon.// (Grand Rapids: Baker, 1979)
*Peter T. O'Brien, //Word Biblical Commentary, vol. 44: Colossians, Philemon.// (Dallas, TX: Word, 1982)
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Philippians:
!Commentaries and other works on Philippians
*Gordon D. Fee, //Comentario de la Epístola a los Filipenses.// (Barcelona: CLIE, 2004)
*Gerald F. Hawthorne, //Vol. 43, Word Biblical Commentary : Philippians.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*William Hendriksen, //New Testament Commentary: Philippians, Colossians and Philemon.// (Grand Rapids: Baker, 1979)
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

This is a list of works specifically consulted in the preparation of the resources found in this database. Consult the commentaries for many more resources on the book of Revelation.
!Commentaries and other works on Revelation
*David E. Aune, //Word Biblical Commentary, Vol. 52: Revelation 1-5.// (Waco, TX: Word, 1997)
*Richard Bauckham, //The Theology of the Book of Revelation.// (Cambridge: Cambridge University Press, 1993)
*William Hendriksen, //More Than Conquerors.// (Grand Rapids: Baker, 1986)
*George Eldon Ladd, //A Commentary on the Revelation of John.// (Grand Rapids: Wm. B. Eerdmans, 1991)
*Leon Morris, //Tyndale New Testament Commentaries: Revelation, Revised Edition.// (Grand Rapids: Wm. B. Eerdmans, 1988)
*Robert H. Mounce, //New International Commentary on the New Testament: The Book of Revelation, Revised Edition.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*James Ressequie, //The Revelation of John: A Narrative Commentary.// (Grand Rapids: Baker Academic, 2009)
*Elisabeth ~Schussler-Fiorenza, //Revelation: Vision of a Just World.// (Minneapolis: Fortress Press, 1998)
*Mark Wilson, //Charts on the Book of Revelation.// (Grand Rapids: Kregel, 2007)
!Journal articles
*Greg Carey, ”Teaching and preaching the book of Revelation in the church”, Review & Expositor 98 no 1 Wint 2001, p 87-100.
*Fred B. Craddock, “Preaching the Book of Revelation”, Interpretation 40 no 3 Jl 1986, p 270-282.
*W. Hulitt Gloer, “Worship God! liturgical elements in the Apocalypse.” in Review and Expositor 98 no 1 Wint 2001, p 35-57;
*Mazie Nahkro, “The manner of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 630 ~Ap-Je 2001, p 165-180;
*Mazie Nahkro, “The meaning of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 629 ~Ja-Mr 2001, p 75-85;
*Marianne Meye Thompson, “Worship in the Book of Revelation.” in Ex Auditu 8 1992, 45-54;
*Charles Frederick Wishart, “Patmos in the pulpit: a meditation on apocalyptic”, Interpretation 1 no 4 O 1947, p 456-465.
*Judith K Hoch Wray, “The revelation: worship resource for preaching”, Living Pulpit 12 no 3 ~Jl-S 2003, p 8-9.
!General and introductory works
*G. K. Beale, “Revelation (Book)”, in //New Dictionary of Biblical Theology.// T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: ~InterVarsity Press, 2000)
*G. R. ~Beasley-Murray, “Revelation, Book of”, in //Dictionary of the Later New Testament and Its Developments.// Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: ~InterVarsity Press, 1997)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology//. (Downers Grove, IL: ~InterVarsity Press, 2004)
*Francesca Aran Murphy, “Revelation, Book of”, in //Dictionary for Theological Interpretation of the Bible.// Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
*Grant R. Osborne, “Recent Trends in the Study of the Apocalypse,” in Scot ~McKnight and Grant R. Osborne, //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
!Miscellaneous / web resources
*Dean Deppe, [Notes on CD for course on Revelation] (Grand Rapids: Calvin Theological Seminary, 2004)
*Daniel B. Wallace, “Revelation: Introduction, Argument and Outline.” http://www.bible.org/page.asp?page_id=1368

The following is a list of resources consulted in the preparation of the materials in this file on Romans:
!Commentaries and other works on Romans
*F. F. Bruce, Tyndale New Testament Commentaries: Romans. (Grand Rapids: Wm. B. Eerdmans, 1989).
*James D. G. Dunn, Vol. 38A, Word Biblical Commentary : Romans 1-8. electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*James D. G. Dunn, Vol. 38B, Word Biblical Commentary : Romans 9-16. electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*William Hendriksen, //New Testament Commentary: Romans.// (Grand Rapids: Baker, 1981)
*Douglas J. Moo, //New International Commentary on the New Testament: The Epistle to the Romans.// (Grand Rapids: Wm. B. Eerdmans, 1996)
*N. T. Wright, "Romans", in //The New Interpreter's Bible, vol. 10: Acts, Introduction to Epistolary Literature, Romans, 1 Corinthians.// (Nashville: Abingdon, 2002)
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

The following is a list of resources consulted in the preparation of the materials in this file on Titus:
!Commentaries and other works on Titus
*S. M. Baugh, “Titus”, en //Zondervan Illustrated Bible Background Commentary.// (Grand Rapids: Zondervan, 2002)
*Gordon D. Fee, //New International Biblical Commentary: 1 and 2 Timothy, Titus.// (Peabody, MA: Hendrickson, 1988)
*William Hendriksen, //New Testament Commentary: Thessalonians, Timothy and Titus.// (Grand Rapids: Baker, 1986)
*Philip H. Towner, //New International Commentary on the New Testament: The Letters to Timothy and Titus.// (Grand Rapids: Eerdmans, 2006)
!Works on Paul
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
!General and introductory works
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)

James often begins a new sentence with a word found in the previous sentence.
|!Verses|!Catchword|!In context (NIV 84)|
|bgcolor:#66cc44;1.3 and 1.4|bgcolor:#ddffaa;Perseverance|bgcolor:#ddffaa;...your faith develops perseverance. Perseverance must finish its work...|
|bgcolor:#66cc44;1.4 and 1.5|bgcolor:#ddffaa;Lack|bgcolor:#ddffaa;...not lacking anything. If any of you lacks wisdom...|
|bgcolor:#66cc44;1.5 and 1.6|bgcolor:#ddffaa;Ask|bgcolor:#ddffaa;...he should ask God, who gives generously to all without finding fault, and it will be given to him. But when he asks...|
|bgcolor:#66cc44;1.19 and 1.20|bgcolor:#ddffaa;Anger|bgcolor:#ddffaa;...slow to become angry, for man’s anger|
|bgcolor:#66cc44;2.12 and 2.13|bgcolor:#ddffaa;Judgment|bgcolor:#ddffaa;...judged by the law that gives freedom, because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!|
|bgcolor:#66cc44;3.4 and 3.5|bgcolor:#ddffaa;Small|bgcolor:#ddffaa;...a very small rudder wherever the pilot wants to go. Likewise the tongue is a small part of the body|
|bgcolor:#66cc44;3.17 and 3.18|bgcolor:#ddffaa;Peace|bgcolor:#ddffaa;...then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace |

{{squote{Source: Course notes from Dr. Dean Deppe, Calvin Theological Seminary.}}}

Walter Brueggemann proposes a scheme of orientation, disorientation and reorientation to understand the Psalms:

''Psalms of orientation''
*These Psalms represent life in its coherent, ordered, undisturbed state, when things are functioning as they should.
*They include creation psalms (such as Psalm 104); psalms “that teach clear, reliable retribution” (such as Psalms 1, 119); Psalms 37 and 145; the Songs of Ascent (127, 128, 131, 133).
''Psalms of disorientation''
*They reflect “a new distressful situation in which the old orientation has collapsed.” (11) They contain strong emotions “of dismay and disappointment, for the speaker never expected this to happen to him or her.” (19)
*They include psalms of lament, both individual and corporate; psalms that reminisce of better days (such as Psalm 42); Psalm 88.
''Psalms of reorientation''
*They reflect “a quite new circumstance that speaks of newness (it is not the old revived); surprise (there was no ground in the disorientation to anticipate it); and gift (it is not done by the lamenter).” (14)
*They include the declarative hymns and thanksgiving songs.
{{squote{Source: Walter Brueggemann, //The Psalms and the Life of Faith.// (Minneapolis: Fortress Press, 1995), 8ff. }}}

/***
|Name|CheckboxPlugin|
|Source|http://www.TiddlyTools.com/#CheckboxPlugin|
|Documentation|http://www.TiddlyTools.com/#CheckboxPluginInfo|
|Version|2.4.0|
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements|
|~CoreVersion|2.1|
|Type|plugin|
|Description|Add checkboxes to your tiddler content|
This plugin extends the TiddlyWiki syntax to allow definition of checkboxes that can be embedded directly in tiddler content.  Checkbox states are preserved by:
* by setting/removing tags on specified tiddlers,
* or, by setting custom field values on specified tiddlers,
* or, by saving to a locally-stored cookie ID,
* or, automatically modifying the tiddler content (deprecated)
When an ID is assigned to the checkbox, it enables direct programmatic access to the checkbox DOM element, as well as creating an entry in TiddlyWiki's config.options[ID] internal data.  In addition to tracking the checkbox state, you can also specify custom javascript for programmatic initialization and onClick event handling for any checkbox, so you can provide specialized side-effects in response to state changes.
!!!!!Documentation
>see [[CheckboxPluginInfo]]
!!!!!Revisions
<<<
2008.01.08 [*.*.*] plugin size reduction: documentation moved to [[CheckboxPluginInfo]]
2008.01.05 [2.4.0] set global "window.place" to current checkbox element when processing checkbox clicks.  This allows init/beforeClick/afterClick handlers to reference RELATIVE elements, including using "story.findContainingTiddler(place)".  Also, wrap handlers in "function()" so "return" can be used within handler code.
|please see [[CheckboxPluginInfo]] for additional revision details|
2005.12.07 [0.9.0] initial BETA release
<<<
!!!!!Code
***/
//{{{
version.extensions.CheckboxPlugin = {major: 2, minor: 4, revision:0 , date: new Date(2008,1,5)};
//}}}
//{{{
config.checkbox = { refresh: { tagged:true, tagging:true, container:true } };
config.formatters.push( {
	name: "checkbox",
	match: "\\[[xX_ ][\\]\\=\\(\\{]",
	lookahead: "\\[([xX_ ])(=[^\\s\\(\\]{]+)?(\\([^\\)]*\\))?({[^}]*})?({[^}]*})?({[^}]*})?\\]",
	handler: function(w) {
		var lookaheadRegExp = new RegExp(this.lookahead,"mg");
		lookaheadRegExp.lastIndex = w.matchStart;
		var lookaheadMatch = lookaheadRegExp.exec(w.source)
		if(lookaheadMatch && lookaheadMatch.index == w.matchStart) {
			// get params
			var checked=(lookaheadMatch[1].toUpperCase()=="X");
			var id=lookaheadMatch[2];
			var target=lookaheadMatch[3];
			if (target) target=target.substr(1,target.length-2).trim(); // trim off parentheses
			var fn_init=lookaheadMatch[4];
			var fn_clickBefore=lookaheadMatch[5];
			var fn_clickAfter=lookaheadMatch[6];
			var tid=story.findContainingTiddler(w.output);  if (tid) tid=tid.getAttribute("tiddler");
			var srctid=w.tiddler?w.tiddler.title:null;
			config.macros.checkbox.create(w.output,tid,srctid,w.matchStart+1,checked,id,target,config.checkbox.refresh,fn_init,fn_clickBefore,fn_clickAfter);
			w.nextMatch = lookaheadMatch.index + lookaheadMatch[0].length;
		}
	}
} );
config.macros.checkbox = {
	handler: function(place,macroName,params,wikifier,paramString,tiddler) {
		if(!(tiddler instanceof Tiddler)) { // if no tiddler passed in try to find one
			var here=story.findContainingTiddler(place);
			if (here) tiddler=store.getTiddler(here.getAttribute("tiddler"))
		}
		var srcpos=0; // "inline X" not applicable to macro syntax
		var target=params.shift(); if (!target) target="";
		var defaultState=params[0]=="checked"; if (defaultState) params.shift();
		var id=params.shift(); if (id && !id.length) id=null;
		var fn_init=params.shift(); if (fn_init && !fn_init.length) fn_init=null;
		var fn_clickBefore=params.shift();
		if (fn_clickBefore && !fn_clickBefore.length) fn_clickBefore=null;
		var fn_clickAfter=params.shift();
		if (fn_clickAfter && !fn_clickAfter.length) fn_clickAfter=null;
		var refresh={ tagged:true, tagging:true, container:false };
		this.create(place,tiddler.title,tiddler.title,0,defaultState,id,target,refresh,fn_init,fn_clickBefore,fn_clickAfter);
	},
	create: function(place,tid,srctid,srcpos,defaultState,id,target,refresh,fn_init,fn_clickBefore,fn_clickAfter) {
		// create checkbox element
		var c = document.createElement("input");
		c.setAttribute("type","checkbox");
		c.onclick=this.onClickCheckbox;
		c.srctid=srctid; // remember source tiddler
		c.srcpos=srcpos; // remember location of "X"
		c.container=tid; // containing tiddler (may be null if not in a tiddler)
		c.tiddler=tid; // default target tiddler 
		c.refresh = {};
		c.refresh.container = refresh.container;
		c.refresh.tagged = refresh.tagged;
		c.refresh.tagging = refresh.tagging;
		place.appendChild(c);
		// set default state
		c.checked=defaultState;
		// track state in config.options.ID
		if (id) {
			c.id=id.substr(1); // trim off leading "="
			if (config.options[c.id]!=undefined)
				c.checked=config.options[c.id];
			else
				config.options[c.id]=c.checked;
		}
		// track state in (tiddlername|tagname) or (fieldname@tiddlername)
		if (target) {
			var pos=target.indexOf("@");
			if (pos!=-1) {
				c.field=pos?target.substr(0,pos):"checked"; // get fieldname (or use default "checked")
				c.tiddler=target.substr(pos+1); // get specified tiddler name (if any)
				if (!c.tiddler || !c.tiddler.length) c.tiddler=tid; // if tiddler not specified, default == container
				if (store.getValue(c.tiddler,c.field)!=undefined)
					c.checked=(store.getValue(c.tiddler,c.field)=="true"); // set checkbox from saved state
			} else {
				var pos=target.indexOf("|"); if (pos==-1) var pos=target.indexOf(":");
				c.tag=target;
				if (pos==0) c.tag=target.substr(1); // trim leading "|" or ":"
				if (pos>0) { c.tiddler=target.substr(0,pos); c.tag=target.substr(pos+1); }
				if (!c.tag.length) c.tag="checked";
				var t=store.getTiddler(c.tiddler);
				if (t && t.tags)
					c.checked=t.isTagged(c.tag); // set checkbox from saved state
			}
		}
		// trim off surrounding { and } delimiters from init/click handlers
		if (fn_init) c.fn_init="(function(){"+fn_init.trim().substr(1,fn_init.length-2)+"})()";
		if (fn_clickBefore) c.fn_clickBefore="(function(){"+fn_clickBefore.trim().substr(1,fn_clickBefore.length-2)+"})()";
		if (fn_clickAfter) c.fn_clickAfter="(function(){"+fn_clickAfter.trim().substr(1,fn_clickAfter.length-2)+"})()";
		c.init=true; c.onclick(); c.init=false; // compute initial state and save in tiddler/config/cookie
	},
	onClickCheckbox: function(event) {
		window.place=this;
		if (this.init && this.fn_init) // custom function hook to set initial state (run only once)
			{ try { eval(this.fn_init); } catch(e) { displayMessage("Checkbox init error: "+e.toString()); } }
		if (!this.init && this.fn_clickBefore) // custom function hook to override changes in checkbox state
			{ try { eval(this.fn_clickBefore) } catch(e) { displayMessage("Checkbox onClickBefore error: "+e.toString()); } }
		if (this.id)
			// save state in config AND cookie (only when ID starts with 'chk')
			{ config.options[this.id]=this.checked; if (this.id.substr(0,3)=="chk") saveOptionCookie(this.id); }
		if (this.srctid && this.srcpos>0 && (!this.id || this.id.substr(0,3)!="chk") && !this.tag && !this.field) {
			// save state in tiddler content only if not using cookie, tag or field tracking
			var t=store.getTiddler(this.srctid); // put X in original source tiddler (if any)
			if (t && this.checked!=(t.text.substr(this.srcpos,1).toUpperCase()=="X")) { // if changed
				t.set(null,t.text.substr(0,this.srcpos)+(this.checked?"X":"_")+t.text.substr(this.srcpos+1),null,null,t.tags);
				if (!story.isDirty(t.title)) story.refreshTiddler(t.title,null,true);
				store.setDirty(true);
			}
		}
		if (this.field) {
			if (this.checked && !store.tiddlerExists(this.tiddler))
				store.saveTiddler(this.tiddler,this.tiddler,"",config.options.txtUserName,new Date());
			// set the field value in the target tiddler
			store.setValue(this.tiddler,this.field,this.checked?"true":"false");
			// DEBUG: displayMessage(this.field+"@"+this.tiddler+" is "+this.checked);
		}
		if (this.tag) {
			if (this.checked && !store.tiddlerExists(this.tiddler))
				store.saveTiddler(this.tiddler,this.tiddler,"",config.options.txtUserName,new Date());
			var t=store.getTiddler(this.tiddler);
			if (t) {
				var tagged=(t.tags && t.tags.indexOf(this.tag)!=-1);
				if (this.checked && !tagged) { t.tags.push(this.tag); store.setDirty(true); }
				if (!this.checked && tagged) { t.tags.splice(t.tags.indexOf(this.tag),1); store.setDirty(true); }
			}
			// if tag state has been changed, update display of corresponding tiddlers (unless they are in edit mode...)
			if (this.checked!=tagged) {
				if (this.refresh.tagged) {
					if (!story.isDirty(this.tiddler)) // the TAGGED tiddler in view mode
						story.refreshTiddler(this.tiddler,null,true); 
					else // the TAGGED tiddler in edit mode (with tags field)
						config.macros.checkbox.refreshEditorTagField(this.tiddler,this.tag,this.checked);
				}
				if (this.refresh.tagging)
					if (!story.isDirty(this.tag)) story.refreshTiddler(this.tag,null,true); // the TAGGING tiddler
			}
		}
		if (!this.init && this.fn_clickAfter) // custom function hook to react to changes in checkbox state
			{ try { eval(this.fn_clickAfter) } catch(e) { displayMessage("Checkbox onClickAfter error: "+e.toString()); } }
		// refresh containing tiddler (but not during initial rendering, or we get an infinite loop!) (and not when editing container)
		if (!this.init && this.refresh.container && this.container!=this.tiddler)
			if (!story.isDirty(this.container)) story.refreshTiddler(this.container,null,true); // the tiddler CONTAINING the checkbox
		return true;
	},
	refreshEditorTagField: function(title,tag,set) {
		var tagfield=story.getTiddlerField(title,"tags");
		if (!tagfield||tagfield.getAttribute("edit")!="tags") return; // if no tags field in editor (i.e., custom template)
		var tags=tagfield.value.readBracketedList();
		if (tags.contains(tag)==set) return; // if no change needed
		if (set) tags.push(tag); // add tag
		else tags.splice(tags.indexOf(tag),1); // remove tag
		for (var t=0;t<tags.length;t++) tags[t]=String.encodeTiddlyLink(tags[t]);
		tagfield.value=tags.join(" "); // reassemble tag string (with brackets as needed)
		return;
	}
}
//}}}

|bgcolor:#66cc44;1.16|bgcolor:#ddffaa;Do not be deceived, my beloved brothers.|
|bgcolor:#66cc44;1.19|bgcolor:#ddffaa;Know this, my beloved brothers....|
|bgcolor:#66cc44;2.20|bgcolor:#ddffaa;Do you want evidence...?|
|bgcolor:#66cc44;2.22|bgcolor:#ddffaa;Do you see...?|
|bgcolor:#66cc44;3.10|bgcolor:#ddffaa;My brothers and sisters, this ought not to be so.|
|bgcolor:#66cc44;4.13|bgcolor:#ddffaa;Now listen...!|
|bgcolor:#66cc44;5.1|bgcolor:#ddffaa;Now listen...!|

{{squote{Source: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010)}}}

{{squote{<<newTiddler tag:'Christology' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Christology")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Christology in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Christology in the NT")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

Background: #fff
Foreground: #000
PrimaryPale: #ddddff
PrimaryLight: #110077
PrimaryMid: #110077
PrimaryDark: #014
SecondaryPale: #7788bb
SecondaryLight: #5566aa
SecondaryMid: #db4
SecondaryDark: #841
TertiaryPale: #eee
TertiaryLight: #ccc
TertiaryMid: #999
TertiaryDark: #666
Error: #f88

*[[Colossians introduction]] (<<getTagCount 'Colossians introduction'>>)
*[[Colossians structure and literary]] (<<getTagCount 'Colossians structure and literary'>>)
*[[Colossians themes and canonical]] (<<getTagCount 'Colossians themes and canonical'>>)
*[[Colossians exegesis]] (<<getTagCount 'Colossians exegesis'>>)
*[[Bibliography for Colossians]]

{{squote{<<newTiddler tag:'Colossians exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Colossians exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Colossians introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Colossians introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Colossians structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Colossians structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Colossians themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Colossians themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

|!#|!Seals|!Trumpets|!Bowls|
|!1|bgcolor:#ccccee;White horse: conquest|bgcolor:#aaaadd;Hail and fire; one third of the plants burned|bgcolor:#ccccee;Sores|
|!2|bgcolor:#ccccee;Red horse: war|bgcolor:#aaaadd;Mountain of fire: one third of the sea creatures die|bgcolor:#ccccee;The seas turned to blood|
|!3|bgcolor:#ccccee;Black horse: famine|bgcolor:#aaaadd;The star Wormwood; one third of the fresh water is poisoned|bgcolor:#ccccee;Fresh water turned to blood|
|!4|bgcolor:#ccccee;Pale horse: death|bgcolor:#aaaadd;Darkness in one third of the sky|bgcolor:#ccccee;The sun burns|
|!5|bgcolor:#ccccee;The martyrs are reassured|bgcolor:#aaaadd;Locusts from the abyss|bgcolor:#ccccee;Darkness|
|!6|bgcolor:#ccccee;Earthquake, signs in heaven|bgcolor:#aaaadd;Four angels destroy one third of the population|bgcolor:#ccccee;The Euphrates river dries up|
|!7|bgcolor:#ccccee;Half hour of silence|bgcolor:#aaaadd;Declaration of victory|bgcolor:#ccccee;Earthquake and hail|

{{squote{Source: H. Wayne House, Chronological and Background Charts of the New Testament. (Grand Rapids: Zondervan) 146-147}}}

|!John 1-12|!John 13-21|
|bgcolor:#ccccee;This section focuses on Jesus' public ministry and several miracles that act as 'signs'|bgcolor:#ccccee;This section contains the Upper room discourse and the passion and resurrection narrative|
|bgcolor:#aaaadd;This section is about Jesus' interactions with those outside his circle of disciples|bgcolor:#aaaadd;This section begins with Jesus' interactions within his circle of disciples. Jesus does not speak with the public after John 12.|
|bgcolor:#ccccee;In this section, Jesus has come from his Father on a mission|bgcolor:#ccccee;In this section Jesus returns to his Father, and beforehand he prepares his disciples for this departure|
|bgcolor:#aaaadd;The word 'light' occurs 24 times in chapters 1-12|bgcolor:#aaaadd;The word light does not occur in chapters 13-21|
|bgcolor:#ccccee;In this section, Jesus' hour has not yet come (except for 12.23, which anticipates 13.1)|bgcolor:#ccccee;In 13.1, Jesus realizes that his hour has now come|
|bgcolor:#aaaadd;The Scripture quotation formulas in this section (2.17, 6.31, 6.45, 7.38, 7.42, 10.34) say either 'it is written' or 'Scripture says'|bgcolor:#aaaadd;All but two of the Scripture quotation formulas in this section (12.14, 12.38, 12.39, 13.18, 15.25, 17.12, 19.24, 19.28, 19.36, 19.37) refer to the Scripture being 'fulfilled'|
|bgcolor:#ccccee;This section focuses on unbelief, judgments, and witnesses on Christ's behalf|bgcolor:#777;|

{{squote{Source: Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009)}}}

|!Revelation 1|!Revelation 2-3|!Parallel|
|bgcolor:#aaaadd;1.16|bgcolor:#aaaadd;2.1, 3.1|bgcolor:#aaaadd;Jesus holds seven stars in his hand|
|bgcolor:#ccccee;1.13|bgcolor:#ccccee;2.1|bgcolor:#ccccee;Jesus walks among seven lampstands|
|bgcolor:#aaaadd;1.17-18|bgcolor:#aaaadd;2.8|bgcolor:#aaaadd;Jesus is the First and the Last, was dead and came back to life|
|bgcolor:#ccccee;1.16|bgcolor:#ccccee;2.12|bgcolor:#ccccee;A sharp, double-edged sword comes from Jesus’ mouth|
|bgcolor:#aaaadd;1.14-15|bgcolor:#aaaadd;2.18|bgcolor:#aaaadd;Jesus has fiery eyes and feet like polished bronze|
|bgcolor:#ccccee;1.4|bgcolor:#ccccee;3.1|bgcolor:#ccccee;The seven spirits|
|bgcolor:#aaaadd;1.5|bgcolor:#aaaadd;3.14|bgcolor:#aaaadd;Jesus is the faithful witness|
{{squote{Source: William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), p. 25.}}}

|width:125px;!Revelation 12|width:125px;!Revelation 17|!Parallel|
|bgcolor:#aaaadd;12.2|bgcolor:#aaaadd;17.5|bgcolor:#aaaadd;Both the heavenly woman in chapter 12 and the prostitute in chapter 14 are depicted as mothers|
|bgcolor:#ccccee;12.6|bgcolor:#ccccee;17.3|bgcolor:#ccccee;Both women are seen in the wilderness at some point|
|bgcolor:#aaaadd;12.4|bgcolor:#aaaadd;17.6|bgcolor:#aaaadd;Both chapters mention eating and drinking in connection with death. In Revelation 12.4 the dragon wishes to devour a child as he is born. Revelation 17.6 says that the prostitute drank the blood of the murdered saints.|
|bgcolor:#ccccee;12.1|bgcolor:#ccccee;17.4|bgcolor:#ccccee;Both verses use the same Greek word to describe women being ‘clothed’ with splendid attire.|
|bgcolor:#aaaadd;12.3|bgcolor:#aaaadd;17.3|bgcolor:#aaaadd;Both chapters mention red animals with seven heads and ten horns (the dragon in Revelation 12.3 and the beast in Revelation 17.3).|
|bgcolor:#ccccee;12.7|bgcolor:#ccccee;17.6|bgcolor:#ccccee;Revelation 12.7 mentions people who hold the testimony of Jesus, and Revelation 17.6 mentions witnesses of Jesus.|
{{squote{Source: Ben Witherington, Revelation. (Cambridge University Press, 2003).}}}

Ben Witherington has a chart showing seven different parallels between Jezebel in Revelation 2 and Babylon in Revelation 17-18:
*In chapter two, Jezebel is a mother (Rev. 2.23) who engages in adultery and sexual immorality (20-22). The prostitute in chapter 17 is called a mother (Rev. 17.5) and engages in adultery (Rev. 17.2, 17.4).
*Both women are linked to character’s from Israel’s distant past: Jezebel in ch. 2 and Babylon in ch. 17.
*Both of them lead others astray (Rev. 2.20 and 18.23).
*Both are depicted as active agents rather than passive victims.
*Both are depicted as sexually active
*Both women eat food that defiles them: Jezebel eats food sacrificed to idols in Revelation 2.20 (implied), and the prostitute drinks human blood in Revelation 17.6.
*The destruction of both women is predicted (Rev. 2.22, 17.6).
{{squote{Source: Ben Witherington, Revelation. (Cambridge University Press, 2003), 75.}}}

|width:125px;!Revelation 6|width:150px;!Revelation 19-20|!Parallel|
|bgcolor:#aaaadd;6.2|bgcolor:#aaaadd;width:5em;19.11, 19.14|bgcolor:#aaaadd;In Revelation 6.2 there is a rider on a white horse sent out to conquer. In Revelation 19.11, 19.14 there is a rider on a white horse prepared to make battle.|
|bgcolor:#ccccee;6.8|bgcolor:#ccccee;19.15, 19.21|bgcolor:#ccccee;In Revelation 6.8 there is a rider with a great sword, and in Revelation 19.15, 19.21 the rider has a sharp sword.|
|bgcolor:#aaaadd;6.8|bgcolor:#aaaadd;20.13-14|bgcolor:#aaaadd;Death and Hades are mentioned in Revelation 6.8 and they are both thrown into the lake of fire in Revelation 20.13-14.|
|bgcolor:#ccccee;6.9|bgcolor:#ccccee;20.4|bgcolor:#ccccee;Revelation 6.9 mentions souls slain on account of the word of God and their witness. Revelation 20.4 mentions souls beheaded for their witness and on account of the word of God.|
|bgcolor:#aaaadd;6.14|bgcolor:#aaaadd;20.11|bgcolor:#aaaadd;Heaven vanishes in Revelation 6.14, and heaven flees from sight in Revelation 20.11.|
|bgcolor:#ccccee;6.15|bgcolor:#ccccee;;19.18|bgcolor:#ccccee;Both Revelation 6.15 and 19.18 mention kings, generals, the powerful, slaves and the free.|
|bgcolor:#aaaadd;6.17|bgcolor:#aaaadd;19.15|bgcolor:#aaaadd;Both Revelation 6.17 and 19.15 mention the wrath of God.|
{{squote{Felise Tavo, The structure of the Apocalypse: re-examining a perennial problem. (Novum testamentum 47 no 1 2005), 66.}}}

''Synoptic elements missing from John''
*In John there are no parables, exorcisms, leprosy healings, accounts of Jesus' birth, baptism, temptation, or transfiguration
*In John no one mocks Jesus when he is on the cross, no one tries to trip Jesus up with trick questions, and Jesus does not share meals with sinners
*In John there are no tax collectors or Sadducees, 
*John does not have the Sermon on the Mount, the Olivet discourse, or the Lord's Supper.
*In John there is no teachings on almsgiving, anger, marriage and divorce, forgiveness, taxes, or wealth
*John doesn't use the words 'repentance' or 'gospel'.
*John only mentions the kingdom of God twice, and instead uses the phrase 'eternal life'
''Johannine elements not in the Synoptics''
*The Synoptics don't mention the encounters with Nicodemus and the Samaritan woman or the material in chapters 7-11, 14-17 and 21
*The Synoptics don't mention that Jesus' ministry spanned three Passovers (2.13, 6.4, 11.55)
*The Synoptics don't mention the "I am" statements or the washing of the disciples' feet
*John mentions miracles that the Synoptics don't (Chs. 2, 5, 9, 11)
*The Synoptics don't include Jesus' conversation with Pilate or the doubts of Thomas
*The Synoptics don't call Jesus' enemies 'the Jews'
*The Synoptics rarely emphasize many of John's words: truth, witness, world, to love, to believe, light, darkness, life, Father, Son
''Different handling of similar materiales''
*The Synoptics focus on Galilee, whereas John focuses almost all of his narrative on Jerusalem and Bethany
*The Synoptics tend to present Jesus' teachings as parables and short, pithy sayings. John presents Jesus' teaching as extended monologues and dialogues.
*In John, miracles are treated as signs, the miracle narratives are fewer, and they tend to be longer and more detailed
*Jesus clears the temple at the beginning of his ministry in John's Gospel, not during his passion week as in the Synoptics
*In John, Jesus' popularity is the reason his adversaries want him arrested (e.g., 7.31ff). In the Synoptics, Jesus' popularity is the reason the authorities hesitate to arrest him (e.g., Mk 11.18, 12.12)
*Jesus' anointing takes place before the triumphal entry in John (12.1-8) instead of after (Mk. 14.1-9)
*In John, Jesus appears to die before the Passover (18.28, 13.1) instead of after the Passover, as in the Synoptics (Mt. 26.17, Mk. 14.12, Lk. 22.7).
*The main contrast in the Synoptics is chronological: this age and the age to come. But in John the main contrast is spatial: heaven/above and earth/the world/below.
*The Synoptics record a number of reactions to Jesus. In John, characters either believe Jesus, reject Jesus, or believe in secret.
*The saying about a prophet not being accepted in his own land is applied to Jerusalem (4.44), not Nazareth (Mk. 6.4). 
{{squote{Sources: Course notes from Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI; George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996); Herman Ridderbos, //The Gospel of John: A Theological Commentary.// (Grand Rapids: Wm. B. Eerdmans, 1997), 8-9.}}}

John's Gospel creates sharp contrasts, forcing the reader to choose between allegiances that are diametrically opposed.
!Physical and spatial contrasts in John
*The earth (below) and heaven (above)
*To go up and to come down
*Darkness and light
*Night and day
*Food that perishes and food that satisfies unto eternal life
!Contrasting identities
*Flesh and S/spirit
*Worship in temples and worship in S/spirit and in truth
*Of this world and not of this world
*Lies and truth, and those who accept them
*Slaves and children
*Children of the devil and children of God and of Abraham
*The blind and those who have sight
*Those who will not be condemned and those who are already condemned
{{squote{Source: Course packet of Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI.}}}

/***
|Name|CoreTweaks|
|Source|http://www.TiddlyTools.com/#CoreTweaks|
|Version||
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements|
|~CoreVersion|2.2.0|
|Type|plugin|
|Description|a small collection of overrides to TW core functions|
This tiddler contains small changes to TW core functions that correct or enhance standard features or behaviors.
***/
//{{{
// calculate TW version number - used to determine which tweaks should be applied
var ver=version.major+version.minor/10+version.revision/100;
//}}}
/***
----

***/
// // to be fixed in 2.6.0:
// // {{block{
/***
!!!1151 adjust popup placement when root element is in scrolled DIV
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/1151
When a popup link is placed inside a DIV with style "overflow:scroll" or "overflow:auto" and that DIV is then scrolled, the position of the resulting popup appears further down the page that intended, because it is not adjusting for the relative scroll offset of the containing DIV.  This tweak patches the Popup.place() function to calculate and subtract the current scroll offset from the computed popup position, so that it appears in the correct location on the page.

Test case: //(scroll to the bottom of this DIV and click on "test popup")//
{{groupbox{
 <<tiddler ScrollBox with: CoreTweaks##1151test 12em>>}}}/%
!1151test
<<tiddler About>>
<<showPopup tiddler:About label:"test popup" tip:About popupClass:sticky>>
!end
%/
***/
//{{{
window.findScrollOffsetX=function(obj) {
	var x=0;
	while(obj) {
		if (obj.scrollLeft && obj.nodeName!='HTML')
			x+=obj.scrollLeft;
		obj=obj.parentNode;
	}
	return -x;
}

window.findScrollOffsetY=function(obj) {
	var y=0;
	while(obj) {
		if (obj.scrollTop && obj.nodeName!='HTML')
			y+=obj.scrollTop;
		obj=obj.parentNode;
	}
	return -y;
}

var fn=Popup.place.toString();
if (fn.indexOf('findScrollOffsetX')==-1) { // only once
	fn=fn.replace(/var\s*rootLeft\s*=/,'var rootLeft = window.findScrollOffsetX(root) +');
	fn=fn.replace(/var\s*rootTop\s*=/,'var rootTop = window.findScrollOffsetY(root) +');
	eval('Popup.place='+fn);
}
//}}}
// // }}}}}}// // {{block{
/***
!!!1147 tiddler macro with params does not refresh
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/1147
when the {{{<<tiddler SomeTiddler>>}}} macro is handled, the resulting span has extra attributes: {{{refresh='content'}}} and {{{tiddler='SomeTiddler'}}}.  If SomeTiddler is changed, {{{store.notify('SomeTiddler')}}} triggers {{{refreshDisplay()}}}, which automatically re-renders transcluded content in any span that has these extra attributes.  However, when additional arguments are passed by using {{{<<tiddler SomeTiddler with: arg arg arg ...>>}}} then the resulting span does NOT get the extra attributes noted above and, as a consequence, the transcluded content is not being refreshed, even though the underlying tiddler has changed

To correct this, in {{{config.macros.tiddler.handler}}}:
*set the 'refresh' and 'tiddler' attributes even when arguments are present in the macro
*store the arguments themselves in an attribute (e.g, 'args'), using as a space-separated, bracketed list
Then, in {{{config.refreshers.content}}}:
*retrieve the stored arguments (if any) and the tiddler source
*substitute arguments into source and re-render the span with the updated content

***/
//{{{
config.refreshers.content=function(e,changeList) {
		var title = e.getAttribute("tiddler");
		var force = e.getAttribute("force");
		var args = e.getAttribute("args"); // ADDED
		if(force != null || changeList == null || changeList.indexOf(title) != -1) {
			removeChildren(e);
//			wikify(store.getTiddlerText(title,""),e,null,store.fetchTiddler(title)); // REMOVED
			config.macros.tiddler.transclude(e,title,args); // ADDED
			return true;
		} else
			return false;
};

config.macros.tiddler.handler=function(place,macroName,params,wikifier,paramString,tiddler) {
	params = paramString.parseParams("name",null,true,false,true);
	var names = params[0]["name"];
	var tiddlerName = names[0];
	var className = names[1] || null;
	var args = params[0]["with"];
	var wrapper = createTiddlyElement(place,"span",null,className);
//	if(!args) { // REMOVED
		wrapper.setAttribute("refresh","content");
		wrapper.setAttribute("tiddler",tiddlerName);
// 	} // REMOVED
	if(args!==undefined) wrapper.setAttribute("args",'[['+args.join(']] [[')+']]'); // ADDED
	this.transclude(wrapper,tiddlerName,args); // REFACTORED TO ...tiddler.transclude
}

// REFACTORED FROM ...tiddler.handler
config.macros.tiddler.transclude=function(wrapper,tiddlerName,args) {
	var text = store.getTiddlerText(tiddlerName); if (!text) return;
	var stack = config.macros.tiddler.tiddlerStack;
	if(stack.indexOf(tiddlerName) !== -1) return;
	stack.push(tiddlerName);
	try {
		if (typeof args == "string") args=args.readBracketedList(); // ADDED
		var n = args ? Math.min(args.length,9) : 0;
		for(var i=0; i<n; i++) {
			var placeholderRE = new RegExp("\\$" + (i + 1),"mg");
			text = text.replace(placeholderRE,args[i]);
		}
		config.macros.tiddler.renderText(wrapper,text,tiddlerName,null); // REMOVED UNUSED 'params'
	} finally {
		stack.pop();
	}
};
//}}}
// // }}}}}}// // {{block{
/***
!!!1134 allow leading whitespace in section headings / TBD handle shadow tiddler sections
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/1134
This tweak REPLACES and extends {{{store.getTiddlerText()}}} so it can return sections defined in shadow tiddlers as well as permitting use of leading whitespace in section headings.
***/
//{{{
TiddlyWiki.prototype.getTiddlerText = function(title,defaultText)
{
	if(!title) return defaultText;
	var parts = title.split(config.textPrimitives.sectionSeparator);
	var title = parts[0];
	var section = parts[1];
	var parts = title.split(config.textPrimitives.sliceSeparator);
	var title = parts[0];
	var slice = parts[1]?this.getTiddlerSlice(title,parts[1]):null;
	if(slice) return slice;
	var tiddler = this.fetchTiddler(title);
	var text = defaultText;
	if(this.isShadowTiddler(title))
		text = this.getShadowTiddlerText(title);
	if(tiddler)
		text = tiddler.text;
	if(!section) return text;
	var re = new RegExp("(^!{1,6}[ \t]*" + section.escapeRegExp() + "[ \t]*\n)","mg");
	re.lastIndex = 0;
	var match = re.exec(text);
	if(match) {
		var t = text.substr(match.index+match[1].length);
		var re2 = /^!/mg;
		re2.lastIndex = 0;
		match = re2.exec(t); //# search for the next heading
		if(match)
			t = t.substr(0,match.index-1);//# don't include final \n
		return t;
	}
	return defaultText;
};
//}}}
// // }}}}}}// // {{block{
/***
!!!824 ~WindowTitle - alternative to combined ~SiteTitle/~SiteSubtitle in window titlebar
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/824 - OPEN
This tweak allows definition of an optional [[WindowTitle]] tiddler that, when present, provides alternative text for display in the browser window's titlebar, instead of using the combined text content from [[SiteTitle]] and [[SiteSubtitle]] (which will still be displayed as usual in the TiddlyWiki document header area).

Note: this ticket replaces http://trac.tiddlywiki.org/ticket/401 (closed), which proposed using a custom [[PageTitle]] tiddler for this purpose.  ''If you were using the previous '401 ~PageTitle' tweak, you will need to rename [[PageTitle]] to [[WindowTitle]] to continue to use your custom window title text''
***/
//{{{
config.shadowTiddlers.WindowTitle='<<tiddler SiteTitle>> - <<tiddler SiteSubtitle>>';
window.getPageTitle=function() { return wikifyPlain('WindowTitle'); }
store.addNotification('WindowTitle',refreshPageTitle); // so title stays in sync with tiddler changes
//}}}
// // }}}}}}// // {{block{
/***
!!!471 'creator' field for new tiddlers
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/471 - OPEN
This tweak HIJACKS the core's saveTiddler() function to automatically add a 'creator' field to a tiddler when it is FIRST created. You can use """<<view creator>>""" (or """<<view creator wikified>>""" if you prefer) to show this value embedded directly within the tiddler content, or {{{<span macro="view creator"></span>}}} in the ViewTemplate and/or EditTemplate to display the creator value in each tiddler.  
***/
//{{{
// hijack saveTiddler()
TiddlyWiki.prototype.CoreTweaks_creatorSaveTiddler=TiddlyWiki.prototype.saveTiddler;
TiddlyWiki.prototype.saveTiddler=function(title,newTitle,newBody,modifier,modified,tags,fields)
{
	var existing=store.tiddlerExists(title);
	var tiddler=this.CoreTweaks_creatorSaveTiddler.apply(this,arguments);
	if (!existing) store.setValue(title,'creator',config.options.txtUserName);
	return tiddler;
}
//}}}
// // }}}}}}
// // fixed in ~TW2.4.3
// // {{block{
/***
!!!444 'tiddler' and 'place' - global variables for use in computed macro parameters
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/444 - CLOSED:FIXED - TW2.4.3 - http://trac.tiddlywiki.org/changeset/8367
When invoking a macro, this tweak makes the current containing tiddler object and DOM rendering location available as global variables (window.tiddler and window.place, respectively).  These globals can then be used within //computed macro parameters// to retrieve tiddler-relative and/or DOM-relative values or perform tiddler-specific side-effect functionality.
***/
//{{{
if (ver<2.43) {
window.coreTweaks_invokeMacro = window.invokeMacro;
window.invokeMacro = function(place,macro,params,wikifier,tiddler) {
	var here=story.findContainingTiddler(place);
	window.tiddler=here?store.getTiddler(here.getAttribute('tiddler')):tiddler;
	window.place=place;
	window.coreTweaks_invokeMacro.apply(this,arguments);
}
}
//}}}
// // }}}}}}
// // fixed in ~TW2.4.2:
// // {{block{
/***
!!!823 apply option values via paramifiers (e.g. #chk...and #txt...)
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/823 - CLOSED:FIXED - TW2.4.2 http://trac.tiddlywiki.org/changeset/7988
This tweak extends and ''//replaces//'' the core {{{invokeParamifier()}}} function to support use of ''option paramifiers'' that set TiddlyWiki option values on-the-fly, directly from a document URL.

If a paramifier begins with 'chk' (checkbox) or 'txt' (text field), it's value will be automatically stored in {{{config.options.*}}}, adding to or overriding any existing 'chk' or 'txt' option values that may have already been loaded from browser cookies and/or assigned by the TW core or plugin initialization functions using hard-coded default values.  Note: option values that have been overriden by paramifiers are only applied during the current document session, and are not //automatically// retained.  However, if you edit an overridden option value during that session, then the modified value is, of course, saved in a browser cookie, as usual.
***/
//{{{
if (ver<2.42) {
function invokeParamifier(params,handler)
{
	if(!params || params.length == undefined || params.length <= 1)
		return;
	for(var t=1; t<params.length; t++) {
		var p = config.paramifiers[params[t].name];
		if(p && p[handler] instanceof Function)
			p[handler](params[t].value);
		else { // not a paramifier with handler()... check for an 'option' prefix
			var h=config.optionHandlers[params[t].name.substr(0,3)];
			if (h && h.set instanceof Function)
				h.set(params[t].name,params[t].value);
		}
	}
}
}
//}}}
// // }}}}}}
// // closed: won't fix //(leave as core tweaks)//
// // {{block{
/***
!!!637 TiddlyLink tooltip - custom formatting
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/637 - CLOSED: WON'T FIX
This tweak modifies the tooltip format that appears when you mouseover a link to a tiddler.  It adds an option to control the date format, as well as displaying the size of the tiddler (in bytes)

Tiddler link tooltip format:
{{stretch{<<option txtTiddlerLinkTootip>>}}}
^^where: %0=title, %1=username, %2=modification date, %3=size in bytes, %4=description slice^^
Tiddler link tooltip date format:
{{stretch{<<option txtTiddlerLinkTooltipDate>>}}}
***/
//{{{
config.messages.tiddlerLinkTooltip='%0 - %1, %2 (%3 bytes) - %4';
config.messages.tiddlerLinkTooltipDate='DDD, MMM DDth YYYY 0hh12:0mm AM';

config.options.txtTiddlerLinkTootip=
	config.options.txtTiddlerLinkTootip||config.messages.tiddlerLinkTooltip;
config.options.txtTiddlerLinkTooltipDate=
	config.options.txtTiddlerLinkTooltipDate||config.messages.tiddlerLinkTooltipDate;

Tiddler.prototype.getSubtitle = function() {
	var modifier = this.modifier;
	if(!modifier) modifier = config.messages.subtitleUnknown;
	var modified = this.modified;
	if(modified) modified = modified.formatString(config.options.txtTiddlerLinkTooltipDate);
	else modified = config.messages.subtitleUnknown;
	var descr=store.getTiddlerSlice(this.title,'Description')||'';
	return config.options.txtTiddlerLinkTootip.format([this.title,modifier,modified,this.text.length,descr]);
};
//}}}
// // }}}}}}// // {{block{
/***
!!!607 add HREF link on permaview command
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/607 - CLOSED: WON'T FIX
This tweak automatically sets the HREF for the 'permaview' sidebar command link so you can use the 'right click' context menu for faster, easier bookmarking.  Note that this does ''not'' automatically set the permaview in the browser's current location URL... it just sets the HREF on the command link.  You still have to click the link to apply the permaview.
***/
//{{{
config.macros.permaview.handler = function(place)
{
	var btn=createTiddlyButton(place,this.label,this.prompt,this.onClick);
	addEvent(btn,'mouseover',this.setHREF);
	addEvent(btn,'focus',this.setHREF);
};
config.macros.permaview.setHREF = function(event){
	var links = [];
	story.forEachTiddler(function(title,element) {
		links.push(String.encodeTiddlyLink(title));
	});
	var newURL=document.location.href;
	var hashPos=newURL.indexOf('#');
	if (hashPos!=-1) newURL=newURL.substr(0,hashPos);
	this.href=newURL+'#'+encodeURIComponent(links.join(' '));
}
//}}}
// // }}}}}}// // {{block{
/***
!!!458 add permalink-like HREFs on internal TiddlyLinks
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/458 - CLOSED: WON'T FIX
This tweak assigns a permalink-like HREF to internal Tiddler links (which normally do not have any HREF defined).  This permits the link's context menu (right-click) to include 'open link in another window/tab' command.  Based on a request from Dustin Spicuzza.
***/
//{{{
window.coreTweaks_createTiddlyLink=window.createTiddlyLink;
window.createTiddlyLink=function(place,title,includeText,theClass,isStatic,linkedFromTiddler,noToggle)
{
	// create the core button, then add the HREF (to internal links only)
	var link=window.coreTweaks_createTiddlyLink.apply(this,arguments);
	if (!isStatic)
		link.href=document.location.href.split('#')[0]+'#'+encodeURIComponent(String.encodeTiddlyLink(title));
	return link;
}
//}}}
// // }}}}}}
// // open tickets:
// // {{block{
/***
!!!608/609/610 toolbars - toggles, separators and transclusion
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/608 - OPEN (more/less toggle)
http://trac.tiddlywiki.org/ticket/609 - OPEN (separators)
http://trac.tiddlywiki.org/ticket/610 - OPEN (wikify tiddler/slice/section content)

This combination tweak extends the """<<toolbar>>""" macro to add use of '<' to insert a 'less' menu command (the opposite of '>' == 'more'), as well as use of '*' to insert linebreaks and "!" to insert a vertical line separator between toolbar items.  In addition, this tweak add the ability to use references to tiddlernames, slices, or sections and render their content inline within the toolbar, allowing easy creation of new toolbar commands using TW content (such as macros, links, inline scripts, etc.)

To produce a one-line style, with "less" at the end, use
| ViewToolbar| foo bar baz > yabba dabba doo < |
or to use a two-line style with more/less toggle:
| ViewToolbar| foo bar baz > < * yabba dabba doo |
***/
//{{{
merge(config.macros.toolbar,{
	moreLabel: 'more\u25BC',
	morePrompt: 'Show additional commands',
	lessLabel: '\u25C4less',
	lessPrompt: 'Hide additional commands',
	separator: '|'
});
config.macros.toolbar.onClickMore = function(ev) {
	var e = this.nextSibling;
	e.style.display = 'inline'; // show menu
	this.style.display = 'none'; // hide button
	return false;
};
config.macros.toolbar.onClickLess = function(ev) {
	var e = this.parentNode;
	var m = e.previousSibling;
	e.style.display = 'none'; // hide menu
	m.style.display = 'inline'; // show button
	return false;
};
config.macros.toolbar.handler = function(place,macroName,params,wikifier,paramString,tiddler) {
	for(var t=0; t<params.length; t++) {
		var c = params[t];
		switch(c) {
			case '!':  // ELS - SEPARATOR (added)
				createTiddlyText(place,this.separator);
				break;
			case '*':  // ELS - LINEBREAK (added)
				createTiddlyElement(place,'BR');
				break;
			case '<': // ELS - LESS COMMAND (added)
				var btn = createTiddlyButton(place,
					this.lessLabel,this.lessPrompt,config.macros.toolbar.onClickLess,'moreCommand');
				break;
			case '>':
				var btn = createTiddlyButton(place,
					this.moreLabel,this.morePrompt,config.macros.toolbar.onClickMore,'moreCommand');
				var e = createTiddlyElement(place,'span',null,'moreCommand');
				e.style.display = 'none';
				place = e;
				break;
			default:
				var theClass = '';
				switch(c.substr(0,1)) {
					case '+':
						theClass = 'defaultCommand';
						c = c.substr(1);
						break;
					case '-':
						theClass = 'cancelCommand';
						c = c.substr(1);
						break;
				}
				if(c in config.commands)

					this.createCommand(place,c,tiddler,theClass);
				else { // ELS - WIKIFY TIDDLER/SLICE/SECTION (added)
					if (c.substr(0,1)=='~') c=c.substr(1); // ignore leading ~
					var txt=store.getTiddlerText(c);
					if (txt) {
						// trim any leading/trailing newlines
						txt=txt.replace(/^\n*/,'').replace(/\n*$/,'');
						// trim PRE format wrapper if any
						txt=txt.replace(/^\{\{\{\n/,'').replace(/\n\}\}\}$/,'');
						// render content into toolbar
						wikify(txt,createTiddlyElement(place,'span'),null,tiddler);
					}
				} // ELS - end WIKIFY CONTENT
				break;
		}
	}
};
//}}}
// // }}}}}}// // {{block{
/***
!!!529 IE fixup - case-sensitive element lookup of tiddler elements
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/529 - OPEN
This tweak hijacks the standard browser function, document.getElementById(), to work-around the case-INsensitivity error in Internet Explorer (all versions up to and including IE7) //''Note: This tweak is only applied when using IE, and only for lookups of rendered tiddler elements within the containing 'tiddlerDisplay' element.''//
***/
//{{{
if (config.browser.isIE) {
document.coreTweaks_coreGetElementById=document.getElementById;
document.getElementById=function(id) {
	var e=document.coreTweaks_coreGetElementById(id);
	if (!e || !e.parentNode || e.parentNode.id!='tiddlerDisplay') return e;
	for (var i=0; i<e.parentNode.childNodes.length; i++)
		if (id==e.parentNode.childNodes[i].id) return e.parentNode.childNodes[i];
	return null;
};
}
//}}}
// // }}}}}}// // {{block{
/***
!!!890 add conditional test to """<<tiddler>>""" macro
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/890 - OPEN
This tweak extends the {{{<<tiddler>>}}} macro syntax so you can include a javascript-based //test expression// to determine if the tiddler transclusion should be performed:
{{{
<<tiddler TiddlerName if:{{...}} with: param param etc.>>
}}}
If the test is ''true'', then the tiddler is transcluded as usual.  If the test is ''false'', then the transclusion is skipped and //no output is produced//.
***/
//{{{
config.macros.tiddler.if_handler = config.macros.tiddler.handler;
config.macros.tiddler.handler = function(place,macroName,params,wikifier,paramString,tiddler)
{
	params = paramString.parseParams('name',null,true,false,true);
	if (!getParam(params,'if',true)) return;
	this.if_handler.apply(this,arguments);
};
//}}}
// // }}}}}}// // {{block{
/***
!!!831 backslash-quoting for embedding newlines in 'line-mode' formats
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/831 - OPEN
This tweak pre-processes source content to convert 'double-backslash-newline' into {{{<br>}}} before wikify(), so that literal newlines can be embedded in line-mode wiki syntax (e.g., tables, bullets, etc.)
***/
//{{{
window.coreWikify = wikify;
window.wikify = function(source,output,highlightRegExp,tiddler)
{
	if (source) arguments[0]=source.replace(/\\\\\n/mg,'<br>');
	coreWikify.apply(this,arguments);
}
//}}}
// // }}}}}}// // {{block{
/***
!!!683 FireFox3 Import bug: 'browse' button replacement
***/
// // {{groupbox small{
/***
http://trac.tiddlywiki.org/ticket/683 - OPEN
The web standard 'type=file' input control that has been used as a local path/file picker for TiddlyWiki no longer works as expected in FireFox3, which has, for security reasons, limited javascript access to this control so that *no* local filesystem path information can be revealed, even when it is intentional and necessary, as it is with TiddlyWiki.  This tweak provides alternative HTML source that patches the backstage import panel.  It replaces the 'type=file' input control with a text+button combination of controls that invokes a system-native secure 'file-chooser' dialog box to provide TiddlyWiki with access to a complete path+filename so that TW functions properly locate user-selected local files.
>Note: ''This tweak also requires http://trac.tiddlywiki.org/ticket/604 - cross-platform askForFilename()''
***/
//{{{
if (window.Components) {
	var fixhtml='<input name="txtBrowse" style="width:30em"><input type="button" value="..."'
		+' onClick="window.browseForFilename(this.previousSibling,true)">';
	var cmi=config.macros.importTiddlers;
	cmi.step1Html=cmi.step1Html.replace(/<input type='file' size=50 name='txtBrowse'>/,fixhtml);
}

merge(config.messages,{selectFile:'Please enter or select a file'}); // ready for I18N translation

window.browseForFilename=function(target,mustExist) { // note: both params are optional
	var msg=config.messages.selectFile;
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*[[Daniel structure]] (<<getTagCount 'Daniel structure'>>)

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Regarding the date of composition of Revelation, scholars have generally favored either AD 68-69 (right after Nero’s death but before the Jerusalem was destroyed), or during the latter half of Domitian’s reign (he reigned from AD 81-96). My theory is that John wrote during the reign of Vespasian (AD 69-79), probably toward the end of his reign. Here are my reasons:
*John and his readers have already experienced persecution, which the church had begun to experience even in the 50s, but John prophesies that a great persecution is soon to come. I believe this is the persecution under Domitian (who reigned from AD 81-96), but that this persecution has still not happened yet. This is predictive prophecy before the event. So at the very latest, John is writing at the beginning of Domitian’s reign, not at the end. Whether the persecution under Domitian was as bad as scholars used to believe, or whether it was overblown by later writers as is generally believed today, becomes irrelevant with this dating.
*Placing Revelation’s date of writing toward the end of Vespasian’s reign allows a few years for the Nero redivivus myth to develop after Nero’s death.
*Placing the date of writing toward the end of Vespasian’s reign gives Laodicea  up to nineteen years to recover from the earthquake that destroyed the city in AD 60. The Christians in Laodicea would be likelier to have become prosperous by then, as they are described in Revelation 3.
*This date also allows time for other developments, like the spiritual decline in some of the seven churches, and the rise of the heretical groups mentioned.
*Rome is called Babylon already in 1 Peter, dated before A.D. 70, but placing the date of writing after AD 70 makes more sense of the comparison of Rome to Babylon, because the Roman empire would have destroyed Jerusalem by then.
*I don’t make much of the references to Jerusalem in ch. 11, as if that requires the city to be standing. And if we take the view that Revelation was written before the destruction of Jerusalem in AD 70, then we are forced to do three things I am not ready to do:
**Severely limit ourselves to the dates AD 68-69, between the Nero’s death and the destruction of the temple, not really allowing enough time for the Nero redivivus myth to become well-known
**Assume that John was wrong about an earthquake destroying the city of Jerusalem
**Identify the two witnesses as people or churches in Jerusalem in those years.
*The kings in Revelation 17.10-11 makes good sense if placed during Vespasian’s reign. We start counting from Augustus, the emperor when Jesus was born, and we don’t include the brief reigns of the three civil war emperors. We get:
**''The five who have fallen:''
***Augustus
***Tiberius
***Caligula
***Claudius
***Nero
**''The one who is'' (Vespasian)
**''The one not yet,'' who will reign a short time (Titus, who reigned only three years)
**''The eighth'', who will go to destruction = is the beast (Domitian)

[[Welcome to the Random Bible Insight Button!]]

There are a number of longer conversations between Jesus and other individuals recorded in John's Gospel:

|bgcolor:#66cc44;1.47-51|bgcolor:#ddffaa;With Nathanael|
|bgcolor:#66cc44;3.1-15|bgcolor:#ddffaa;With Nicodemus|
|bgcolor:#66cc44;4.7-26|bgcolor:#ddffaa;With an unnamed woman from Samaria|
|bgcolor:#66cc44;11.21-27|bgcolor:#ddffaa;With Martha|
|bgcolor:#66cc44;13.6-10|bgcolor:#ddffaa;With Simon Peter|
|bgcolor:#66cc44;18.19-24|bgcolor:#ddffaa;With Annas|
|bgcolor:#66cc44;18.33-38, 19.8-11|bgcolor:#ddffaa;With Pilate|
|bgcolor:#66cc44;20.15-17|bgcolor:#ddffaa;With Mary Magdalene|
|bgcolor:#66cc44;20.26-29|bgcolor:#ddffaa;With Thomas|
|bgcolor:#66cc44;21.15-22|bgcolor:#ddffaa;With Simon Peter|

{{squote{Source: the author's personal study.}}}

Several times, James cites the words of others and responds to them.

|bgcolor:#66cc44;1.13|bgcolor:#ddffaa;...no one should say, “God is tempting me.”|
|bgcolor:#66cc44;2.3|bgcolor:#ddffaa;If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet”...|
|bgcolor:#66cc44;2.14|bgcolor:#ddffaa;...if a man claims to have faith...|
|bgcolor:#66cc44;2.18|bgcolor:#ddffaa;...someone will say, “You have faith; I have deeds.”|
|bgcolor:#66cc44;2.19|bgcolor:#ddffaa;You believe that there is one God.|
|bgcolor:#66cc44;4.13|bgcolor:#ddffaa;“Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.”|
|bgcolor:#66cc44;4.16|bgcolor:#ddffaa;...you boast and brag...|

{{squote{Source: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010). Text is NIV 84.}}}

Paul makes repeated use of diatribe in Romans. He imagines a person raising objections, and then he refutes the objections. Paul had probably heard many of these objections during his evangelistic ministry.

Diatribe in Romans has a distinct format:

{{textbox{
{{greek{Τί οὖν}}} or {{greek{Τί οὖν ἐροῦμεν}}} ("What,then?" / "What shall we say then?" [[3.5|http://biblia.com/bible/esv/Rom%203.5]], [[3.9|http://biblia.com/bible/esv/Rom%203.9]], [[4.1|http://biblia.com/bible/esv/Rom%204.1]], [[6.1|http://biblia.com/bible/esv/Rom%206.1]], [[6.15|http://biblia.com/bible/esv/Rom%206.15]], [[7.7|http://biblia.com/bible/esv/Rom%207.7]], [[8.31|http://biblia.com/bible/esv/Rom%208.31]], [[9.14|http://biblia.com/bible/esv/Rom%209.14]], [[9.30|http://biblia.com/bible/esv/Rom%209.30]], [[11.7|http://biblia.com/bible/esv/Rom%2011.7]])
{{indent{+}}}
Rhetorical question
{{indent{+}}}
{{greek{μὴ γένοιτο}}} ("Never!" "May it never be!" [[3.4|http://biblia.com/bible/esv/Rom%203.4]], [[3.6|http://biblia.com/bible/esv/Rom%203.6]], [[3.31|http://biblia.com/bible/esv/Rom%203.31]], [[6.2|http://biblia.com/bible/esv/Rom%206.2]], [[6.15|http://biblia.com/bible/esv/Rom%206.15]], [[7.7|http://biblia.com/bible/esv/Rom%207.7]], [[7.13|http://biblia.com/bible/esv/Rom%207.13]], [[9.14|http://biblia.com/bible/esv/Rom%209.14]], [[11.1|http://biblia.com/bible/esv/Rom%2011.1]], [[11.11|http://biblia.com/bible/esv/Rom%2011.11]])
{{indent{+}}}
Answer
}}}
Other examples of diatribe in Paul: [[1 Cor. 6.15|http://biblia.com/bible/esv/1%20Cor%206.15]], [[Gal. 2.17|http://biblia.com/bible/esv/Gal%202.17]], [[3.21|http://biblia.com/bible/esv/Gal%203.21]], [[6.14|http://biblia.com/bible/esv/Gal%206.14]]
{{squote{Source: search in Logos 4.}}}

*Did Philemon follow through on Paul's request? Did he reconcile with Onesimus, or free him?
*If Philemon hadn't wanted to comply with Paul, he probably would have thrown the letter away. The fact that the letter is found in our Bibles is evidence that Philemon did what Paul asked him to do.
*Two pieces of external evidence also support our conclusion that Philemon freed Onesimus:
##According to Elwell and Yarbrough, an inscription was found in Laodicea, near Colossae, dedicated by a freed slave to one Marcus Sestius Philemon, the owner that freed him. It's possible that the inscription refers to the Philemon of this letter. If so, Onesimus probably kept this letter his whole life as the document that won him his freedom.
##Ignatius of Antioch mentions a bishop with the name of Onesimus. It's just possible that the slaved liberated by Philemon ultimately became an important leader in the Christian church.
{{squote{Source: Elwell y Yarbrough, Al Encuentro del Nuevo Testamento. (), 323}}}

*The Gospel contains many key words not found in the letters: cross, crucify, disciple, glory, glorify, heaven, law, Lord, seek, and sign.
*In the Gospel, the Logos is personal and refers to Jesus; in the letters, the Logos is impersonal and refers to the gospel message.
*In the Gospel, the Spirit is the parakletos (Comforter), whereas in 1 John 2.1-2 Jesus is the parakletos. To be fair, though, John's Gospel says the Spirit is //another// parakletos, implying that Jesus is also a parakletos.
*In the Gospel Jesus is the light, whereas in the letters, God is light
*1 John uses the word propitiation, a word not used in the Gospel.
{{squote{John R. W. Stott, //Tyndale New Testament Commentaries: The Letters of John, revised ed.// (Grand Rapids: Wm. B. Eerdmans, 1988), 24-26; Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002).}}}

The relatively small number of direct references to his readers in Romans may be due to the fact that Paul doesn't know them personally, and/or he is more focused on giving them the content of his gospel than he is on building rapport with them.
*To all in Rome who are loved by God and called to be saints: [[1.7|http://biblia.com/bible/esv/Rom%201.7]]
*Brothers: [[1.13|http://biblia.com/bible/esv/Rom%201.13]], [[7.1|http://biblia.com/bible/esv/Rom%207.1]], [[8.12|http://biblia.com/bible/esv/Rom%208.12]], [[10.1|http://biblia.com/bible/esv/Rom%2010.1]], [[11.25|http://biblia.com/bible/esv/Rom%2011.25]], [[12.1|http://biblia.com/bible/esv/Rom%2012.1]], [[15.30|http://biblia.com/bible/esv/Rom%2015.30]], [[16.17|http://biblia.com/bible/esv/Rom%2016.17]]
*My brothers: [[7.4|http://biblia.com/bible/esv/Rom%207.4]], [[15.14|http://biblia.com/bible/esv/Rom%2015.14]]
*You Gentiles: [[11.13|http://biblia.com/bible/esv/Rom%2011.13]]
*My friends: [[12.19|http://biblia.com/bible/esv/Rom%2012.19]]
{{squote{Source: the author's personal study}}}

Disclosure formulas are literary devices used to introduce important information. In 1 Thessalonians the majority of instances make reference to what the readers already know. This means that the Thessalonians already know what they need to know, but Paul feels the need to remind them.

|bgcolor:#66cc44;1.5|bgcolor:#ddffaa;''You know'' how we lived among you for your sake.|
|bgcolor:#66cc44;2.1|bgcolor:#ddffaa;''You know'', brothers, that our visit to you was not a failure.|
|bgcolor:#66cc44;2.5|bgcolor:#ddffaa;''You know'' we never used flattery, nor did we put on a mask to cover up greed—God is our witness.|
|bgcolor:#66cc44;2.9|bgcolor:#ddffaa;''Surely you remember,'' brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.|
|bgcolor:#66cc44;2.10|bgcolor:#ddffaa;''You are witnesses'', and so is God, of how holy, righteous and blameless we were among you who believed.|
|bgcolor:#66cc44;2.11|bgcolor:#ddffaa;''For you know'' that we dealt with each of you as a father deals with his own children....|
|bgcolor:#66cc44;3.3|bgcolor:#ddffaa;''You know quite well'' that we were destined for [these trials].|
|bgcolor:#66cc44;3.4|bgcolor:#ddffaa;In fact, ''when we were with you, we kept telling you'' that we would be persecuted. And it turned out that way, ''as you well know.''|
|bgcolor:#66cc44;4.2|bgcolor:#ddffaa;For ''you know what instructions we gave you'' by the authority of the Lord Jesus.|
|bgcolor:#66cc44;4.6|bgcolor:#ddffaa;The Lord will punish men for all such sins, ''as we have already told you and warned you.''|
|bgcolor:#66cc44;4.9|bgcolor:#ddffaa;Now about brotherly love ''we do not need to write to you, for you yourselves have been taught by God'' to love each other.|
|bgcolor:#66cc44;4.11|bgcolor:#ddffaa;Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, ''just as we told you''...|
|bgcolor:#66cc44;4.13|bgcolor:#ddffaa;Brothers, ''we do not want you to be ignorant'' about those who fall asleep, or to grieve like the rest of men, who have no hope. |
|bgcolor:#66cc44;4.15|bgcolor:#ddffaa;''According to the Lord’s own word, we tell you'' that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep.|
|bgcolor:#66cc44;5.1-2|bgcolor:#ddffaa;Now, brothers, ''about times and dates we do not need to write to you, for you know very well'' that the day of the Lord will come like a thief in the night.|

{{squote{Source: the author's personal study. Text: The Holy Bible: New International Version, electronic ed. (Grand Rapids, MI: Zondervan, 1996).}}}

{{squote{<<newTiddler tag:'Discrimination' tag:'point' label:'New point' title:'pointWhat'>>}}}
''Racial discrimination''
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''Gender discrimination''

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*[[Ecclesiastes themes]] (<<getTagCount 'Ecclesiastes themes'>>)

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#The author never claims to be an apostle
**//One response would be that the churches to which he writes would know which John was writing to them, so he did not need to specify which John he was, nor did he need to emphasize his apostolicity.//
#The style and vocabulary of Revelation is markedly different from the Gospel of John and the letters of John.
**//This is indeed a strong argument. But one response would be that the vastly different content explains the change in style and vocabulary.//
#The quality of Greek grammar is far inferior to that of the Gospel and letters of John
**//This is perhaps the strongest argument. But some respond by saying that John is writing in his second language from a prison island with no amanuensis (secretary) to clean up his Greek. Others believe that the author writes deliberately in slightly choppy Greek in order to slow down his readers and force them to notice the details in his work.//
#The theology of Revelation can be said to differ from the theology of the Gospel and letters of John
**//Some say that John’s God is love, but Revelation’s God is judgment. This is a naïve idea, as in the entire Bible we see both the love and the justice of God.//
**//Some say Christ is portrayed as revealer and redeemer in John, but as warrior and ruler in Revelation. Again, there is no necessary tension between these various roles of Jesus.//
**//Some say that John’s Gospel focuses on ‘realized eschatology’ (the changes the gospel makes in people here and now) whereas Revelation focuses on future eschatology. But this contrast is unfair. John’s Gospel is filled with references to future eschatology.//
#There is a tradition that claims that John the apostle died early as a martyr. He would not have lived long enough to write Revelation.
**//But many from the early church believed that John the apostle wrote, and that he wrote in the time of the emperor Domitian, toward the end of the first century. So the tradition was far from universally accepted.//
#Revelation names its author, whereas the Gospel of John is anonymous, written by “the disciple whom Jesus loved”.
**//This is indeed a surprising difference, but does not rule out the possibility that the author wanted, out of modesty, to exclude his name from the Gospel but felt it important to include his name in Revelation, to substantiate the prophecy he received from Jesus.//
#Nothing in Revelation indicates that the author knew Jesus personally. This is surprising if the book was written by one of the twelve apostles.
**//The author is reporting a vision, not writing a treatise. He would have no reason to mention whether or not he had met Jesus during the latter’s earthly lifetime. And anyway, why must we assume the apostles would feel the need to mention their having met Jesus in every single work that they wrote?//
#Some people in the first centuries of the Christian church (Gaius, Dionysius, Marcion) did not believe John was the author.
**//Gaius and Dionysius, both from the third century, had a theological motive for not wanting John the apostle to be the author of Revelation:  they wanted to stop the millenarian movements that used Revelation 20 for support. Marcion was a heretic that rejected many portions of the New Testament that didn’t support his unorthodox beliefs.//
{{squote{Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Carson, Moo and Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992)}}}

*There are no formal or direct quotations to the Old Testament (OT) in Revelation.
*Nevertheless, Revelation is saturated with the OT. Almost every verse of Revelation contains some sort of allusion to it.
*There are somewhere between 200 to 1,000 references to the OT in Revelation, depending on how you count them.
*Isaiah is the book that is referenced the most.
*Ezekiel comes in second place in terms of references, but is probably the most influential book over all.
*Daniel comes in third place, but percentage wise is referenced the most in comparison to its length.
*Many of the OT references are found in clusters of four or five or more (see Revelation 4.1-11 for an example).
*Scholars debate whether the author of Revelation is faithful to the context of his OT references. Some say he ignores the original meaning and merely ‘uses’ the OT; others say that the reader gains a richer understanding by studying the context of many of the references.
{{squote{Source: G. K. Beale and D. A. Carson, eds. Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker Academic, 2007), pp. 1081-1088.}}}

Here are eight tips for preaching from the book of Revelation:
*Fred Craddock urges us not to avoid preaching on Revelation just because it takes more time to understand. You and your church need and deserve to be inspired by this important part of God’s Word. Also, preaching on Revelation is a good way to dispel some of the errroneous ideas about this book.
*The book’s purposes are to comfort persecuted Christians and to empower them to resist the pressures that society puts on them to accomodate to an idolatrous lifestyle. You should select which of these purposes is most relevant to the needs of your listeners and show how Revelation addresses them with that purpose in mind.
*Take advantage of the many hymns and choruses based on Revelation. Use them as sources for your sermons on Revelation and as liturgical elements for the services in which those sermons are preached.
*There are many popular misconceptions about eschatology and Revelation. You will need to address those in your sermons to help your listeners form a better understanding of the book.
*Revelation is a work of art. Instill a sense of awe in your  listeners for the truly impressive features of Revelation, including its many rich allusions to the Old Testament, and its wide array of literary techniques.
*Fred Craddock reminds us that explaining the text is not the same as preaching it. In the case of Revelation, explanation can sometimes get in the way of what is more important: allowing the book to “create its own world” in the minds of your listeners.
*The messages to the seven churches in chapters 2-3 would form a good sermon series. It could be asked, “How is our church similar to the church in this passage?” “What would Jesus write to our church?” “To which of the seven churches is our church most similar?”
*Judith Wray recommends using passages from the book of Revelation throughout the worship service. She notes that there are references to prayers, incense, silence, testimonies, trumpets, and invitations. I would add beatitudes, doxologies, the opening and reading of books. These could be tied into various aspects of the service. For example, Wray recommends Revelation 22.17 for use as an invitation to the Lord’s Supper.
{{squote{Carey, Greg, “Teaching and preaching the book of Revelation in the church”, Review & Expositor 98 no 1 Wint 2001, p 87-100; Craddock, Fred B, “Preaching the Book of Revelation”, Interpretation 40 no 3 Jl 1986, p 270-282; Wishart, Charles Frederick, “Patmos in the pulpit: a meditation on apocalyptic”,Interpretation 1 no 4 O 1947, p 456-465; Wray, Judith K Hoch, “The revelation: worship resource for preaching”, Living Pulpit 12 no 3 Jl-S 2003, p 8-9}}}

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*[[Bibliography for Ephesians]]

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*[[Matthew 6.9-13 (The Lord's prayer)]]

''Verses 1-3'' are the introduction to the letter. They function as the envelope of a modern letter. These verses follow the typical form for introductions to ancient letters:
*Senders (v. 1a)
*Addressees (vv. 1b-2)
*Greeting (v. 3)
''Senders:'' Although Paul includes Timothy as a co-sender of the letter, Paul uses "I" and "me" consistently throughout the letter, and even signs it with his own handwriting. It is clear that this is a very personal letter from Paul.

''Addressees:'' While Paul uses the singular "you" to refer to Philemon throughout the text, the letter is formally addressed not only to Philemon but also to Appia, Archippus and the church that meets in Philemon's home. (See [[The original readers of Philemon]] for more details). By including his family and church in the greeting, Paul assures that this letter will be read in the church service. Paul is softening up Philemon for the request he is about to ask of him.

''Greeting:'' Paul makes the usual three Christian alterations to the standard greeting of the day:
# He transforms the //carein// ("greetings") to //caris// ("grace")
# He adds the typical Jewish greeting shalom ("peace", //eirhnh// in Greek)
# and he adds Jesus Christ after God.

''Verses 4-7'' are a thanksgiving section, a common feature of letters from antiquity. It forms the bridge from the introduction of the letter to the letter body. 

It's interesting to note that the positive qualities Paul praises Philemon for in these verses (his partnership, his love, and his habit of refreshing the hearts of fellow believers) are qualities that Paul will appeal to later in the letter (verses 9, 17 and 20) to pressure Philemon to comply with his request. 

''Verse 5:'' Paul has no doubt "heard" of Philemon's positive traits from Epaphras, who apparently gave Paul an update on goings-on at Colossae, according to Colossians 1:7-8.

''Verse 6:'' Paul prays that Philemon's evangelistic effectiveness will be enhanced as he discovers all the benefits of being "in Christ." The mysterious phrase "in Christ", mentioned several times in this short letter, refers a central concept in Paul's theology, the transfer of the believer from the realm of darkness to a mystical union with Christ.

''Verse 7:'' note the connection between this verse, verse 12, and verse 20:
*Philemon is known for refreshing believers' hearts. 
*Onesimus is Paul's 'heart.' 
*Paul asks Philemon to refresh Paul's heart.

''Verses 8-9:'' With these verses Paul begins the body of the letter and his appeal for Onesimus. He reminds Philemon that he has every right as an apostle to order Philemon to obey his request. But he chooses to appeal to Philemon's pity - Paul is an "elder" in prison. Is Paul referring to his age (an elderly man in prison, to be pitied), his ecclesiastical authority (an elder in the church, to be respected), or both? He also reminds Philemon of the compliment he paid him in v. 7. Philemon has a reputation for being loving; now let him show that same love to Paul by fulfilling this request.

''Verse 10:'' The birthing imagery refers to the fact that Paul was instrumental in Onesimus' conversion.

''Verse 11:'' Here and in v. 20 Paul makes a wordplay based on Onesimus' name. 'Onesimus' means 'useful' or 'profitable', and Paul tells Philemon that the once 'useless' Onesimus has become 'useful' both to him and to Philemon. It has often been noted that 'useful' is a very appropriate name for a slave. Did Philemon himself give Onesimus this name in the hope that he would be useful as a slave?

''Verses 12-14:'' Paul realizes it is not right to retain Onesimus' services when Onesimus is a slave that rightfully belongs to Philemon. 

''Verses 15-16:'' Paul uses what commentators call a //divine passive//, the use of the passive voice to politely refer to God's activity without actually naming God. Perhaps it was God's will that Philemon and Onesimus be separated. And the implication is that if it was God's will, Philemon should not oppose that will by punishing Onesimus. 

Onesimus' conversion to Christianity makes him now part of the family. He is now "dear brother" to both Paul and Philemon. Christian identity transforms relationships.

''Verse 17:'' In verse 1 Paul called Philemon a coworker in the cause of Christ. Here he capitalizes on that description, calling on Philemon to fulfill the duties that correspond to a responsible partner in ministry. Philemon is to treat Onesimus with the same respect that he would extend to Paul.

''Verses 18-19'' are a promise to pay damages incurred by Onesimus. Does this refer to stolen money? To an overspent budget? To lost revenues because of the absence of a slave? Paul here is appealing to Philemon's business sense. Not only does he offer to pay damages, he reminds Philemon of a debt that he owes Paul. Is it a financial debt or a spiritual one?

''Verse 20:'' In verse 7 Paul mentioned how Philemon has the reputation of refreshing the hearts of the saints. Here Paul cashes in on that compliment, asking Philemon to refresh his heart as well. Once again Paul makes a play on words: Onesimus' name means "profitable", and here Paul hopes he will receive some "profit" from Philemon.

''Verse 21:'' How interesting that Paul is confident of Philemon's "obedience", when in verses 8-9 he claimed that he was not ordering him, only appealing to him! See [[Circumstances, purpose]] for a discussion of what might constitute the "even more than what I ask" mentioned by Paul. 

In ''verse 22'' Paul mentions the possibility of an imminent visit to Philemon once Paul is released from prison. Most likely this is more subtle pressure on Philemon to comply. Imagine how Philemon would feel while Paul visits his home, if he hasn't granted this passionate request!

''Verses 23-24'' are greetings from people also mentioned in Colossians 4. It's possible that by mentioning his co-workers, Paul is putting one last bit of pressure on Philemon. Philemon will know that Christians in different places know of Paul's request in this letter. 

''Verse 25'' is a grace benediction, a common way to end New Testament letters.

*[[Exodus themes]] (<<getTagCount 'Exodus themes'>>)

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|bgcolor:#FF974F;[[3.4-6|http://biblia.com/bible/esv/Ac%203.4-6]]|bgcolor:#FFD393;Peter and John direct their attention to a beggar, and he directs his attention to them.|
|bgcolor:#FF974F;[[6.15|http://biblia.com/bible/esv/Ac%206.15]]|bgcolor:#FFD393;The council gaze at the face of Stephen.|
|bgcolor:#FF974F;[[13.9|http://biblia.com/bible/esv/Ac%2013.9]]|bgcolor:#FFD393;Saul/Paul fixes his attention on Elymas the sorceror.|
|bgcolor:#FF974F;[[14.9|http://biblia.com/bible/esv/Ac%2014.9]]|bgcolor:#FFD393;Paul directs his attention to a crippled man in Lystra.|
|bgcolor:#FF974F;[[23.1|http://biblia.com/bible/esv/Ac%2023.1]]|bgcolor:#FFD393;Paul directs his attention to the council.|
{{squote{Source: unknown.}}}

|bgcolor:#FF974F;[[1.6|http://biblia.com/bible/esv/Tit%201.6]]|bgcolor:#FFD393;Elder's children should be believers|
|bgcolor:#FF974F;[[1.13|http://biblia.com/bible/esv/Tit%201.13]]|bgcolor:#FFD393;Titus should rebuke the Cretan Christians so they will be sound in their faith, love and patience|
|bgcolor:#FF974F;[[1.15|http://biblia.com/bible/esv/Tit%201.15]]|bgcolor:#FFD393;For unbelievers, nothing is pure|
|bgcolor:#FF974F;[[2.2|http://biblia.com/bible/esv/Tit%202.2]]|bgcolor:#FFD393;Elders should be sound in their faith|

[[Titus 1.4|http://biblia.com/bible/esv/Tit%201.4]] and [[3.15|http://biblia.com/bible/esv/Tit%203.15]] also speak of faith, but this refers to the doctrine that is believed, not to the activity of believing.

{{squote{Source: the author's personal study.}}}

|bgcolor:#FF974F;[[1.2|http://biblia.com/bible/esv/1%20Tim%201.2]]|bgcolor:#FFD393;Timothy is Paul's true son 'in the faith'|
|bgcolor:#FF974F;[[1.4|http://biblia.com/bible/esv/1%20Tim%201.4]]|bgcolor:#FFD393;God's work is characterized by faith, not by controversies and myths.|
|bgcolor:#FF974F;[[1.5|http://biblia.com/bible/esv/1%20Tim%201.5]]|bgcolor:#FFD393;Love comes from a pure heart, a good conscience, and a sincere faith.|
|bgcolor:#FF974F;[[1.14|http://biblia.com/bible/esv/1%20Tim%201.14]]|bgcolor:#FFD393;The faith that is in Jesus was poured out on Paul.|
|bgcolor:#FF974F;[[1.19|http://biblia.com/bible/esv/1%20Tim%201.19]]|bgcolor:#FFD393;Timothy needs to hold onto his faith, as opposed to others who have shipwrecked their faith.|
|bgcolor:#FF974F;[[2.7|http://biblia.com/bible/esv/1%20Tim%202.7]]|bgcolor:#FFD393;Paul is a teacher of the true faith to the Gentiles.|
|bgcolor:#FF974F;[[2.15|http://biblia.com/bible/esv/1%20Tim%202.15]]|bgcolor:#FFD393;Women will be saved through childbirth, if they continue in faith, among other things.|
|bgcolor:#FF974F;[[3.9|http://biblia.com/bible/esv/1%20Tim%203.9]]|bgcolor:#FFD393;Deacons must keep to the mysteries or deep truths of the faith.|
|bgcolor:#FF974F;[[3.13|http://biblia.com/bible/esv/1%20Tim%203.13]]|bgcolor:#FFD393;Deacons who serve well gain confidence in the faith.|
|bgcolor:#FF974F;[[4.1|http://biblia.com/bible/esv/1%20Tim%204.1]]|bgcolor:#FFD393;In the latter days some will depart from the faith.|
|bgcolor:#FF974F;[[4.6|http://biblia.com/bible/esv/1%20Tim%204.6]]|bgcolor:#FFD393;Timothy is being trained in the truths of the faith.|
|bgcolor:#FF974F;[[4.12|http://biblia.com/bible/esv/1%20Tim%204.12]]|bgcolor:#FFD393;Timothy must set an example of faith and other virtues for the other believers, despite his youth.|
|bgcolor:#FF974F;[[5.8|http://biblia.com/bible/esv/1%20Tim%205.8]]|bgcolor:#FFD393;Whoever doesn't provide for his family has denied the faith and is worse than an unbeliever.|
|bgcolor:#FF974F;[[5.12|http://biblia.com/bible/esv/1%20Tim%205.12]]|bgcolor:#FFD393;Some of the younger widows are abandoning their faith in their anxiety to get married.|
|bgcolor:#FF974F;[[6.10|http://biblia.com/bible/esv/1%20Tim%206.10]]|bgcolor:#FFD393;Because of the love of money, some have wandered from the faith.|
|bgcolor:#FF974F;[[6.11|http://biblia.com/bible/esv/1%20Tim%206.11]]|bgcolor:#FFD393;Timothy must pursue faith and other virtues.|
|bgcolor:#FF974F;[[6.12|http://biblia.com/bible/esv/1%20Tim%206.12]]|bgcolor:#FFD393;Timothy must fight the good fight of the faith.|
|bgcolor:#FF974F;[[6.21|http://biblia.com/bible/esv/1%20Tim%206.21]]|bgcolor:#FFD393;Some have veered from the faith because they held to ideas that are falsely called 'knowledge.'|

{{squote{Source: the author's personal study.}}}

There are five times in the Pastoral Epistles where Paul says "This is a faithful saying":
|width:200px;bgcolor:#66cc44;[[1 Timothy 1.15|http://biblia.com/bible/esv/1%20Tim%201.15]]|bgcolor:#ddffaa;Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst.|
|bgcolor:#66cc44;[[1 Timothy 3.1|http://biblia.com/bible/esv/1%20Tim%203.1]]|bgcolor:#ddffaa;Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task.|
|bgcolor:#66cc44;[[1 Timothy 4.8-10|http://biblia.com/bible/esv/1%20Tim%204.8-10]]<br>(it is not clear whether the<br>reference is to the words preceding<br>or the words following)|bgcolor:#ddffaa;For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come. This is a trustworthy saying that deserves full acceptance (and for this we labor and strive), that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe.|
|bgcolor:#66cc44;[[2 Timothy 2.11-13|http://biblia.com/bible/esv/2%20Tim%202.11-13]]|bgcolor:#ddffaa;Here is a trustworthy saying:<br>If we died with him, we will also live with him;<br>if we endure, we will also reign with him.<br>If we disown him, he will also disown us;<br>if we are faithless, he will remain faithful, for he cannot disown himself.|
|bgcolor:#66cc44;[[Titus 3.3-8|http://biblia.com/bible/esv/Tit%203.3-8]]|bgcolor:#ddffaa;At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life. This is a trustworthy saying.|

{{squote{Text: The Holy Bible: New International Version, electronic ed. (Grand Rapids, MI: Zondervan, 1996).}}}

*''Because it’s ‘old’.'' We tend to value what we perceive as ‘new and improved’ rather than what we perceive as ‘old and outdated’. We are guilty of what C. S. Lewis calls ‘chronological snobbery’.
*''Because the Old Testament requires more work to understand it than the New Testament.'' The OT requires a more extensive grasp of history and geography, ancient customs, and types of literature than does the NT. And there are many more study tools available for the NT than for the OT. Why study the OT when the NT produces more results with less effort?
*''Because many of us have a faulty view of the relationship between the Old and New Testaments.'' We think Jesus came to replace the inferior legalism and religion of the Old Testament with the grace, love, faith and ‘personal relationship with God’ found in the New Testament. We tend to see the Old Testament merely as a preparation for the New.
*''Because we feel uncomfortable with the many things in the Old Testament that conflict with our modern sensibilities:''
**God commands Israel to commit genocide against the Canaanites. And in general, God seems vindictive, angry and capricious at times.
**Women seem like second class citizens in many texts from what was basically a patriarchal society
**Slavery, polygamy and concubinage go against our notions of human rights.
**Animal sacrifices are gorey to imagine, and go against our compassion for animal life
**The dietary rules and the rules about cleanness and uncleanness seem arbitrary at times.
**Ezekiel’s near-pornographic descriptions make us queasy.
*''Because we tend to prefer prose writing, logical progression, and simple explanations'', but the narrative and poetry found throughout the Old Testament force us to think hard and make too many interpretative decisions in order to arrive at an interpretation of each text. We want “the moral of the story” handed to us on a plate, and we want the comparisons found in metaphors to be easy to discern but many of the OT texts force us to work for all of these things.
{{squote{Source: the author's personal reflections.}}}

*In Revelation 1.9 John writes that he was on the island of Patmos “because of the word of God and the testimony of Jesus.” Some think this simply means that John went to Patmos to receive the visions contained in this book. But a historical work by Pliny says that Patmos was used as a Roman place of exile, and historically Revelation 1.9 has been taken to mean that John was exiled to Patmos for preaching the gospel. The parallels between Rev. 1.9 and 20.4 support this position.
*Revelation 2.3 and 2.9 tell us that the churches have experienced afflictions and hardships
*Revelation 2.13 and 3.8 tell us that some churches have remained faithful to Jesus (implying a test of their faith)
*Revelation 2.13 specifies that one Christian, Antipas, had lost his life in the persecution.
*In Revelation 2.9-10 and 3.9 we see that the persecution was local and that some of the persecutors were Jewish.
{{squote{Sources: Various.}}}

The book of Revelation focuses on the pressures to engage in emperor worship and the persecution that resulted when Christians resisted those pressures. But we should not overlook the serious prophetic denunciations raised in chapters 17-18 against Rome. A number of commentators refer to Revelation as an example – the most notable example, in fact – of anti-Roman ‘protest literature’.
*Revelation condemns Rome’s economic exploitation of the nations for its own self-serving ends (Rev. 18.3)
*Revelation condemns Rome for deceiving and intoxicating the nations with its adulteries (Rev. 17.2, 18.3; when the Bible says that a nation commits adultery it refers to the importation and exportation of idolatry)
*Revelation condemns Rome’s materialistic excess (Rev. 17.4, 18.3, 18.7)
*Revelation condemns Rome’s trafficking of human beings as slaves (Rev. 18.13)
*Revelation holds Rome responsible not only for the death of prophets and apostles, but for the murder of many people (Rev. 18.24)
{{squote{Source: author’s personal study, inspired by random comments in commentaries and articles.}}}

*''The church’s interactions with pagan religions.'' Pagan temples were both the restaurants and butcher shops of the day, so for meat, one needed to either eat at the temple or buy meat that had been sacrificed to idols and take it home. This was a major issue of conscience for the early Christians (see 1 Corinthians 8-10). Revelation mentions this issue in Revelation 2.14 and 2.20.
*''The church’s interactions with Judaism.'' Some of John’s churches were in conflict with local Jewish synagogues (Rev. 2.9, 3.9)
*''The church’s interactions with idolatry in its daily life in society.'' John’s readers would have been under tremendous social pressure to cave in to idolatry, whether that be worship of the emperor, worship of Roma (the city of Rome personified as a goddess), or worship of the many ~Greco-Roman deities. Their participation in civic and political life, professional guilds, and many other activities would have necessitated involvement in idolatrous practices.  Temples, monuments, parades, public education, concerts and sporting events all beckoned them to honor and sacrifice to the emperor and other deities. Wives and slaves would not be able to avoid the religious practices of the heads of their households. Tax payments and daily purchases needed to be done with coins that bore the symbols of gods and emperors.
*''Complacency.'' Some of John’s readers were become comfortable and complacent because of their relative prosperity. They were in danger of compromising or had already compromised their principles in order to fit into the idolatrous status quo (Rev. 3.1-3, 3.15ff).
*''Internal differences within the churches.'' There were false teachers (‘Balaam’, the Nicolaitans, and ‘Jezebel’) influencing some of John’s churches, urging them by their teachings (“deep secrets” which John attributes to Satan, Rev. 2.24) to assimilate with the larger culture and to engage in sexual immorality, possibly temple prostitution (Rev. 2.14-15, 2.20ff).
Recognizing the influence of these issues, especially item #4, are important in order to counter the traditional understanding that John’s purpose in writing was only to prepare and comfort Christians threatened by persecution. Hays, 177, hits the mark when he says that Revelation was written in order to  ”afflict the comfortable” just as much if not more than “to comfort the afflicted”. This knowledge also shows the relevance of Revelation for Christians who do not face immediate persecution but do face the temptation of caving in to the status quo of materialism, immorality and complacency.

{{squote{Sources: Sources are many, but see especially David L. Barr, “John’s ironic empire” in Interpretation 63 no 1 Ja 2009, pp. 20-30, Richard B. Hays, The Moral Vision of the New Testament. (New York: ~HarperOne, 1996), Grant R. Osborne, “Recent Trends in the Study of the Apocalypse,” in Scot ~McKnight and Grant R. Osborne, The Face of New Testament Studies. (Grand Rapids: Baker Academic, 2004).}}}

#His name was John (Rev. 1.1, 1.4, 1.9, 22.8)
#He was a prophet (Rev. 10.11)
#He was probably Jewish
**He clearly knew his Old Testament well
**He uses apocalypse and prohecy, two genres deeply rooted in the Jewish faith
**His Greek displays many Semitisms – phrases and constructions normally found in Hebrew and Aramaic but not in good Greek
#He may have been from Palestine
**He is aware of the valley of Megiddo (Rev. 16.16)
**He speaks knowingly of Jerusalem and the temple, especially in chapter 11
#Some think that Revelation 18.20 and 21.14 imply that he was not one of the twelve apostles
{{squote{Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Carson, Moo and Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992)}}}

/***
|Name|FontSizePlugin|
|Created by|SaqImtiaz|
|Location|http://tw.lewcid.org/#FontSizePlugin|
|Version|1.0|
|Requires|~TW2.x|
!Description:
Resize tiddler text on the fly. The text size is remembered between sessions by use of a cookie.
You can customize the maximum and minimum allowed sizes.
(only affects tiddler content text, not any other text)

Also, you can load a TW file with a font-size specified in the url.
Eg: http://tw.lewcid.org/#font:110

!Demo:
Try using the font-size buttons in the sidebar, or in the MainMenu above.

!Installation:
Copy the contents of this tiddler to your TW, tag with systemConfig, save and reload your TW.
Then put {{{<<fontSize "font-size:">>}}} in your SideBarOptions tiddler, or anywhere else that you might like.

!Usage
{{{<<fontSize>>}}} results in <<fontSize>>
{{{<<fontSize font-size: >>}}} results in <<fontSize font-size:>>

!Customizing:
The buttons and prefix text are wrapped in a span with class fontResizer, for easy css styling.
To change the default font-size, and the maximum and minimum font-size allowed, edit the config.fontSize.settings section of the code below.

!Notes:
This plugin assumes that the initial font-size is 100% and then increases or decreases the size by 10%. This stepsize of 10% can also be customized.

!History:
*27-07-06, version 1.0 : prevented double clicks from triggering editing of containing tiddler.
*25-07-06,  version 0.9

!Code
***/

//{{{
config.fontSize={};

//configuration settings
config.fontSize.settings =
{
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            maxSize : 200,
            minSize : 40,
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};

//startup code
var fontSettings = config.fontSize.settings;

if (!config.options.txtFontSize)
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setStylesheet(".tiddler .viewer {font-size:"+config.options.txtFontSize+"%;}\n","fontResizerStyles");
setStylesheet("#contentWrapper .fontResizer .button {display:inline;font-size:105%; font-weight:bold; margin:0 1px; padding: 0 3px; text-align:center !important;}\n .fontResizer {margin:0 0.5em;}","fontResizerButtonStyles");

//macro
config.macros.fontSize={};
config.macros.fontSize.handler = function (place,macroName,params,wikifier,paramString,tiddler)
{

               var sp = createTiddlyElement(place,"span",null,"fontResizer");
               sp.ondblclick=this.onDblClick;
               if (params[0])
                           createTiddlyText(sp,params[0]);
               createTiddlyButton(sp,"+","increase font-size",this.incFont);
               createTiddlyButton(sp,"=","reset font-size",this.resetFont);
               createTiddlyButton(sp,"-","decrease font-size",this.decFont);
}

config.macros.fontSize.onDblClick = function (e)
{
             if (!e) var e = window.event;
             e.cancelBubble = true;
             if (e.stopPropagation) e.stopPropagation();
             return false;
}

config.macros.fontSize.setFont = function ()
{
               saveOptionCookie("txtFontSize");
               setStylesheet(".tiddler .viewer {font-size:"+config.options.txtFontSize+"%;}\n","fontResizerStyles");
}

config.macros.fontSize.incFont=function()
{
               if (config.options.txtFontSize < fontSettings.maxSize)
                  config.options.txtFontSize = (config.options.txtFontSize*1)+fontSettings.stepSize;
               config.macros.fontSize.setFont();
}

config.macros.fontSize.decFont=function()
{

               if (config.options.txtFontSize > fontSettings.minSize)
                  config.options.txtFontSize = (config.options.txtFontSize*1) - fontSettings.stepSize;
               config.macros.fontSize.setFont();
}

config.macros.fontSize.resetFont=function()
{

               config.options.txtFontSize=fontSettings.defaultSize;
               config.macros.fontSize.setFont();
}

config.paramifiers.font =
{
               onstart: function(v)
                  {
                   config.options.txtFontSize = v;
                   config.macros.fontSize.setFont();
                  }
};
//}}}

Luke's Gospel mentions food and eating quite a bit:
*In [[1.53|http://biblia.com/bible/esv/Luke%201.53]], God fills the hungry with good things.
*Luke mentions 19 meals in his Gospel. Thirteen of these meals do not appear in the other Gospels.
*Jesus tells various parables about banquets ([[14.7-11|http://biblia.com/bible/esv/Luke%2014.7-11]], [[14.12-14|http://biblia.com/bible/esv/Luke%2014.12-14]], [[14.15-24|http://biblia.com/bible/esv/Luke%2014.15-24]], [[15.25-32|http://biblia.com/bible/esv/Luke%2015.25-32]], [[16.19-30|http://biblia.com/bible/esv/Luke%2016.19-30]]).
*Jesus teaches his disciples about dining protocol ([[7.44-46|http://biblia.com/bible/esv/Luke%207.44-46]], [[14.7-14|http://biblia.com/bible/esv/Luke%2014.7-14]], [[22.27|http://biblia.com/bible/esv/Luke%2022.27]]).
*Jesus is criticized for eating too much ([[7.34|http://biblia.com/bible/esv/Luke%207.34]]).
*Jesus is criticized for eating with people with whom he should not be eating ([[5.30|http://biblia.com/bible/esv/Luke%205.30]], [[15.1-2|http://biblia.com/bible/esv/Luke%2015.1-2]]).
{{squote{Source: Mark Allan Powell, Fortress Introduction to the Gospels. (Minneapolis: Fortress Press, 1998), 92-3. }}}

/***
|''Name:''|ForEachTiddlerPlugin|
|''Version:''|1.0.8 (2007-04-12)|
|''Source:''|http://tiddlywiki.abego-software.de/#ForEachTiddlerPlugin|
|''Author:''|UdoBorkowski (ub [at] abego-software [dot] de)|
|''Licence:''|[[BSD open source license (abego Software)|http://www.abego-software.de/legal/apl-v10.html]]|
|''Copyright:''|© 2005-2007 [[abego Software|http://www.abego-software.de]]|
|''TiddlyWiki:''|1.2.38+, 2.0|
|''Browser:''|Firefox 1.0.4+; Firefox 1.5; InternetExplorer 6.0|
!Description

Create customizable lists, tables etc. for your selections of tiddlers. Specify the tiddlers to include and their order through a powerful language.

''Syntax:'' 
|>|{{{<<}}}''forEachTiddler'' [''in'' //tiddlyWikiPath//] [''where'' //whereCondition//] [''sortBy'' //sortExpression// [''ascending'' //or// ''descending'']] [''script'' //scriptText//] [//action// [//actionParameters//]]{{{>>}}}|
|//tiddlyWikiPath//|The filepath to the TiddlyWiki the macro should work on. When missing the current TiddlyWiki is used.|
|//whereCondition//|(quoted) JavaScript boolean expression. May refer to the build-in variables {{{tiddler}}} and  {{{context}}}.|
|//sortExpression//|(quoted) JavaScript expression returning "comparable" objects (using '{{{<}}}','{{{>}}}','{{{==}}}'. May refer to the build-in variables {{{tiddler}}} and  {{{context}}}.|
|//scriptText//|(quoted) JavaScript text. Typically defines JavaScript functions that are called by the various JavaScript expressions (whereClause, sortClause, action arguments,...)|
|//action//|The action that should be performed on every selected tiddler, in the given order. By default the actions [[addToList|AddToListAction]] and [[write|WriteAction]] are supported. When no action is specified [[addToList|AddToListAction]]  is used.|
|//actionParameters//|(action specific) parameters the action may refer while processing the tiddlers (see action descriptions for details). <<tiddler [[JavaScript in actionParameters]]>>|
|>|~~Syntax formatting: Keywords in ''bold'', optional parts in [...]. 'or' means that exactly one of the two alternatives must exist.~~|

See details see [[ForEachTiddlerMacro]] and [[ForEachTiddlerExamples]].

!Revision history
* v1.0.8 (2007-04-12)
** Adapted to latest TiddlyWiki 2.2 Beta importTiddlyWiki API (introduced with changeset 2004). TiddlyWiki 2.2 Beta builds prior to changeset 2004 are no longer supported (but TiddlyWiki 2.1 and earlier, of cause)
* v1.0.7 (2007-03-28)
** Also support "pre" formatted TiddlyWikis (introduced with TW 2.2) (when using "in" clause to work on external tiddlers)
* v1.0.6 (2006-09-16)
** Context provides "viewerTiddler", i.e. the tiddler used to view the macro. Most times this is equal to the "inTiddler", but when using the "tiddler" macro both may be different.
** Support "begin", "end" and "none" expressions in "write" action
* v1.0.5 (2006-02-05)
** Pass tiddler containing the macro with wikify, context object also holds reference to tiddler containing the macro ("inTiddler"). Thanks to SimonBaird.
** Support Firefox 1.5.0.1
** Internal
*** Make "JSLint" conform
*** "Only install once"
* v1.0.4 (2006-01-06)
** Support TiddlyWiki 2.0
* v1.0.3 (2005-12-22)
** Features: 
*** Write output to a file supports multi-byte environments (Thanks to Bram Chen) 
*** Provide API to access the forEachTiddler functionality directly through JavaScript (see getTiddlers and performMacro)
** Enhancements:
*** Improved error messages on InternetExplorer.
* v1.0.2 (2005-12-10)
** Features: 
*** context object also holds reference to store (TiddlyWiki)
** Fixed Bugs: 
*** ForEachTiddler 1.0.1 has broken support on win32 Opera 8.51 (Thanks to BrunoSabin for reporting)
* v1.0.1 (2005-12-08)
** Features: 
*** Access tiddlers stored in separated TiddlyWikis through the "in" option. I.e. you are no longer limited to only work on the "current TiddlyWiki".
*** Write output to an external file using the "toFile" option of the "write" action. With this option you may write your customized tiddler exports.
*** Use the "script" section to define "helper" JavaScript functions etc. to be used in the various JavaScript expressions (whereClause, sortClause, action arguments,...).
*** Access and store context information for the current forEachTiddler invocation (through the build-in "context" object) .
*** Improved script evaluation (for where/sort clause and write scripts).
* v1.0.0 (2005-11-20)
** initial version

!Code
***/
//{{{

	
//============================================================================
//============================================================================
//		   ForEachTiddlerPlugin
//============================================================================
//============================================================================

// Only install once
if (!version.extensions.ForEachTiddlerPlugin) {

if (!window.abego) window.abego = {};

version.extensions.ForEachTiddlerPlugin = {
	major: 1, minor: 0, revision: 8, 
	date: new Date(2007,3,12), 
	source: "http://tiddlywiki.abego-software.de/#ForEachTiddlerPlugin",
	licence: "[[BSD open source license (abego Software)|http://www.abego-software.de/legal/apl-v10.html]]",
	copyright: "Copyright (c) abego Software GmbH, 2005-2007 (www.abego-software.de)"
};

// For backward compatibility with TW 1.2.x
//
if (!TiddlyWiki.prototype.forEachTiddler) {
	TiddlyWiki.prototype.forEachTiddler = function(callback) {
		for(var t in this.tiddlers) {
			callback.call(this,t,this.tiddlers[t]);
		}
	};
}

//============================================================================
// forEachTiddler Macro
//============================================================================

version.extensions.forEachTiddler = {
	major: 1, minor: 0, revision: 8, date: new Date(2007,3,12), provider: "http://tiddlywiki.abego-software.de"};

// ---------------------------------------------------------------------------
// Configurations and constants 
// ---------------------------------------------------------------------------

config.macros.forEachTiddler = {
	 // Standard Properties
	 label: "forEachTiddler",
	 prompt: "Perform actions on a (sorted) selection of tiddlers",

	 // actions
	 actions: {
		 addToList: {},
		 write: {}
	 }
};

// ---------------------------------------------------------------------------
//  The forEachTiddler Macro Handler 
// ---------------------------------------------------------------------------

config.macros.forEachTiddler.getContainingTiddler = function(e) {
	while(e && !hasClass(e,"tiddler"))
		e = e.parentNode;
	var title = e ? e.getAttribute("tiddler") : null; 
	return title ? store.getTiddler(title) : null;
};

config.macros.forEachTiddler.handler = function(place,macroName,params,wikifier,paramString,tiddler) {
	// config.macros.forEachTiddler.traceMacroCall(place,macroName,params,wikifier,paramString,tiddler);

	if (!tiddler) tiddler = config.macros.forEachTiddler.getContainingTiddler(place);
	// --- Parsing ------------------------------------------

	var i = 0; // index running over the params
	// Parse the "in" clause
	var tiddlyWikiPath = undefined;
	if ((i < params.length) && params[i] == "in") {
		i++;
		if (i >= params.length) {
			this.handleError(place, "TiddlyWiki path expected behind 'in'.");
			return;
		}
		tiddlyWikiPath = this.paramEncode((i < params.length) ? params[i] : "");
		i++;
	}

	// Parse the where clause
	var whereClause ="true";
	if ((i < params.length) && params[i] == "where") {
		i++;
		whereClause = this.paramEncode((i < params.length) ? params[i] : "");
		i++;
	}

	// Parse the sort stuff
	var sortClause = null;
	var sortAscending = true; 
	if ((i < params.length) && params[i] == "sortBy") {
		i++;
		if (i >= params.length) {
			this.handleError(place, "sortClause missing behind 'sortBy'.");
			return;
		}
		sortClause = this.paramEncode(params[i]);
		i++;

		if ((i < params.length) && (params[i] == "ascending" || params[i] == "descending")) {
			 sortAscending = params[i] == "ascending";
			 i++;
		}
	}

	// Parse the script
	var scriptText = null;
	if ((i < params.length) && params[i] == "script") {
		i++;
		scriptText = this.paramEncode((i < params.length) ? params[i] : "");
		i++;
	}

	// Parse the action. 
	// When we are already at the end use the default action
	var actionName = "addToList";
	if (i < params.length) {
	   if (!config.macros.forEachTiddler.actions[params[i]]) {
			this.handleError(place, "Unknown action '"+params[i]+"'.");
			return;
		} else {
			actionName = params[i]; 
			i++;
		}
	} 
	
	// Get the action parameter
	// (the parsing is done inside the individual action implementation.)
	var actionParameter = params.slice(i);


	// --- Processing ------------------------------------------
	try {
		this.performMacro({
				place: place, 
				inTiddler: tiddler,
				whereClause: whereClause, 
				sortClause: sortClause, 
				sortAscending: sortAscending, 
				actionName: actionName, 
				actionParameter: actionParameter, 
				scriptText: scriptText, 
				tiddlyWikiPath: tiddlyWikiPath});

	} catch (e) {
		this.handleError(place, e);
	}
};

// Returns an object with properties "tiddlers" and "context".
// tiddlers holds the (sorted) tiddlers selected by the parameter,
// context the context of the execution of the macro.
//
// The action is not yet performed.
//
// @parameter see performMacro
//
config.macros.forEachTiddler.getTiddlersAndContext = function(parameter) {

	var context = config.macros.forEachTiddler.createContext(parameter.place, parameter.whereClause, parameter.sortClause, parameter.sortAscending, parameter.actionName, parameter.actionParameter, parameter.scriptText, parameter.tiddlyWikiPath, parameter.inTiddler);

	var tiddlyWiki = parameter.tiddlyWikiPath ? this.loadTiddlyWiki(parameter.tiddlyWikiPath) : store;
	context["tiddlyWiki"] = tiddlyWiki;
	
	// Get the tiddlers, as defined by the whereClause
	var tiddlers = this.findTiddlers(parameter.whereClause, context, tiddlyWiki);
	context["tiddlers"] = tiddlers;

	// Sort the tiddlers, when sorting is required.
	if (parameter.sortClause) {
		this.sortTiddlers(tiddlers, parameter.sortClause, parameter.sortAscending, context);
	}

	return {tiddlers: tiddlers, context: context};
};

// Returns the (sorted) tiddlers selected by the parameter.
//
// The action is not yet performed.
//
// @parameter see performMacro
//
config.macros.forEachTiddler.getTiddlers = function(parameter) {
	return this.getTiddlersAndContext(parameter).tiddlers;
};

// Performs the macros with the given parameter.
//
// @param parameter holds the parameter of the macro as separate properties.
//				  The following properties are supported:
//
//						place
//						whereClause
//						sortClause
//						sortAscending
//						actionName
//						actionParameter
//						scriptText
//						tiddlyWikiPath
//
//					All properties are optional. 
//					For most actions the place property must be defined.
//
config.macros.forEachTiddler.performMacro = function(parameter) {
	var tiddlersAndContext = this.getTiddlersAndContext(parameter);

	// Perform the action
	var actionName = parameter.actionName ? parameter.actionName : "addToList";
	var action = config.macros.forEachTiddler.actions[actionName];
	if (!action) {
		this.handleError(parameter.place, "Unknown action '"+actionName+"'.");
		return;
	}

	var actionHandler = action.handler;
	actionHandler(parameter.place, tiddlersAndContext.tiddlers, parameter.actionParameter, tiddlersAndContext.context);
};

// ---------------------------------------------------------------------------
//  The actions 
// ---------------------------------------------------------------------------

// Internal.
//
// --- The addToList Action -----------------------------------------------
//
config.macros.forEachTiddler.actions.addToList.handler = function(place, tiddlers, parameter, context) {
	// Parse the parameter
	var p = 0;

	// Check for extra parameters
	if (parameter.length > p) {
		config.macros.forEachTiddler.createExtraParameterErrorElement(place, "addToList", parameter, p);
		return;
	}

	// Perform the action.
	var list = document.createElement("ul");
	place.appendChild(list);
	for (var i = 0; i < tiddlers.length; i++) {
		var tiddler = tiddlers[i];
		var listItem = document.createElement("li");
		list.appendChild(listItem);
		createTiddlyLink(listItem, tiddler.title, true);
	}
};

abego.parseNamedParameter = function(name, parameter, i) {
	var beginExpression = null;
	if ((i < parameter.length) && parameter[i] == name) {
		i++;
		if (i >= parameter.length) {
			throw "Missing text behind '%0'".format([name]);
		}
		
		return config.macros.forEachTiddler.paramEncode(parameter[i]);
	}
	return null;
}

// Internal.
//
// --- The write Action ---------------------------------------------------
//
config.macros.forEachTiddler.actions.write.handler = function(place, tiddlers, parameter, context) {
	// Parse the parameter
	var p = 0;
	if (p >= parameter.length) {
		this.handleError(place, "Missing expression behind 'write'.");
		return;
	}

	var textExpression = config.macros.forEachTiddler.paramEncode(parameter[p]);
	p++;

	// Parse the "begin" option
	var beginExpression = abego.parseNamedParameter("begin", parameter, p);
	if (beginExpression !== null) 
		p += 2;
	var endExpression = abego.parseNamedParameter("end", parameter, p);
	if (endExpression !== null) 
		p += 2;
	var noneExpression = abego.parseNamedParameter("none", parameter, p);
	if (noneExpression !== null) 
		p += 2;

	// Parse the "toFile" option
	var filename = null;
	var lineSeparator = undefined;
	if ((p < parameter.length) && parameter[p] == "toFile") {
		p++;
		if (p >= parameter.length) {
			this.handleError(place, "Filename expected behind 'toFile' of 'write' action.");
			return;
		}
		
		filename = config.macros.forEachTiddler.getLocalPath(config.macros.forEachTiddler.paramEncode(parameter[p]));
		p++;
		if ((p < parameter.length) && parameter[p] == "withLineSeparator") {
			p++;
			if (p >= parameter.length) {
				this.handleError(place, "Line separator text expected behind 'withLineSeparator' of 'write' action.");
				return;
			}
			lineSeparator = config.macros.forEachTiddler.paramEncode(parameter[p]);
			p++;
		}
	}
	
	// Check for extra parameters
	if (parameter.length > p) {
		config.macros.forEachTiddler.createExtraParameterErrorElement(place, "write", parameter, p);
		return;
	}

	// Perform the action.
	var func = config.macros.forEachTiddler.getEvalTiddlerFunction(textExpression, context);
	var count = tiddlers.length;
	var text = "";
	if (count > 0 && beginExpression)
		text += config.macros.forEachTiddler.getEvalTiddlerFunction(beginExpression, context)(undefined, context, count, undefined);
	
	for (var i = 0; i < count; i++) {
		var tiddler = tiddlers[i];
		text += func(tiddler, context, count, i);
	}
	
	if (count > 0 && endExpression)
		text += config.macros.forEachTiddler.getEvalTiddlerFunction(endExpression, context)(undefined, context, count, undefined);

	if (count == 0 && noneExpression) 
		text += config.macros.forEachTiddler.getEvalTiddlerFunction(noneExpression, context)(undefined, context, count, undefined);
		

	if (filename) {
		if (lineSeparator !== undefined) {
			lineSeparator = lineSeparator.replace(/\\n/mg, "\n").replace(/\\r/mg, "\r");
			text = text.replace(/\n/mg,lineSeparator);
		}
		saveFile(filename, convertUnicodeToUTF8(text));
	} else {
		var wrapper = createTiddlyElement(place, "span");
		wikify(text, wrapper, null/* highlightRegExp */, context.inTiddler);
	}
};


// ---------------------------------------------------------------------------
//  Helpers
// ---------------------------------------------------------------------------

// Internal.
//
config.macros.forEachTiddler.createContext = function(placeParam, whereClauseParam, sortClauseParam, sortAscendingParam, actionNameParam, actionParameterParam, scriptText, tiddlyWikiPathParam, inTiddlerParam) {
	return {
		place : placeParam, 
		whereClause : whereClauseParam, 
		sortClause : sortClauseParam, 
		sortAscending : sortAscendingParam, 
		script : scriptText,
		actionName : actionNameParam, 
		actionParameter : actionParameterParam,
		tiddlyWikiPath : tiddlyWikiPathParam,
		inTiddler : inTiddlerParam, // the tiddler containing the <<forEachTiddler ...>> macro call.
		viewerTiddler : config.macros.forEachTiddler.getContainingTiddler(placeParam) // the tiddler showing the forEachTiddler result
	};
};

// Internal.
//
// Returns a TiddlyWiki with the tiddlers loaded from the TiddlyWiki of 
// the given path.
//
config.macros.forEachTiddler.loadTiddlyWiki = function(path, idPrefix) {
	if (!idPrefix) {
		idPrefix = "store";
	}
	var lenPrefix = idPrefix.length;
	
	// Read the content of the given file
	var content = loadFile(this.getLocalPath(path));
	if(content === null) {
		throw "TiddlyWiki '"+path+"' not found.";
	}
	
	var tiddlyWiki = new TiddlyWiki();

	// Starting with TW 2.2 there is a helper function to import the tiddlers
	if (tiddlyWiki.importTiddlyWiki) {
		if (!tiddlyWiki.importTiddlyWiki(content))
			throw "File '"+path+"' is not a TiddlyWiki.";
		tiddlyWiki.dirty = false;
		return tiddlyWiki;
	}
	
	// The legacy code, for TW < 2.2
	
	// Locate the storeArea div's
	var posOpeningDiv = content.indexOf(startSaveArea);
	var posClosingDiv = content.lastIndexOf(endSaveArea);
	if((posOpeningDiv == -1) || (posClosingDiv == -1)) {
		throw "File '"+path+"' is not a TiddlyWiki.";
	}
	var storageText = content.substr(posOpeningDiv + startSaveArea.length, posClosingDiv);
	
	// Create a "div" element that contains the storage text
	var myStorageDiv = document.createElement("div");
	myStorageDiv.innerHTML = storageText;
	myStorageDiv.normalize();
	
	// Create all tiddlers in a new TiddlyWiki
	// (following code is modified copy of TiddlyWiki.prototype.loadFromDiv)
	var store = myStorageDiv.childNodes;
	for(var t = 0; t < store.length; t++) {
		var e = store[t];
		var title = null;
		if(e.getAttribute)
			title = e.getAttribute("tiddler");
		if(!title && e.id && e.id.substr(0,lenPrefix) == idPrefix)
			title = e.id.substr(lenPrefix);
		if(title && title !== "") {
			var tiddler = tiddlyWiki.createTiddler(title);
			tiddler.loadFromDiv(e,title);
		}
	}
	tiddlyWiki.dirty = false;

	return tiddlyWiki;
};


	
// Internal.
//
// Returns a function that has a function body returning the given javaScriptExpression.
// The function has the parameters:
// 
//	 (tiddler, context, count, index)
//
config.macros.forEachTiddler.getEvalTiddlerFunction = function (javaScriptExpression, context) {
	var script = context["script"];
	var functionText = "var theFunction = function(tiddler, context, count, index) { return "+javaScriptExpression+"}";
	var fullText = (script ? script+";" : "")+functionText+";theFunction;";
	return eval(fullText);
};

// Internal.
//
config.macros.forEachTiddler.findTiddlers = function(whereClause, context, tiddlyWiki) {
	var result = [];
	var func = config.macros.forEachTiddler.getEvalTiddlerFunction(whereClause, context);
	tiddlyWiki.forEachTiddler(function(title,tiddler) {
		if (func(tiddler, context, undefined, undefined)) {
			result.push(tiddler);
		}
	});
	return result;
};

// Internal.
//
config.macros.forEachTiddler.createExtraParameterErrorElement = function(place, actionName, parameter, firstUnusedIndex) {
	var message = "Extra parameter behind '"+actionName+"':";
	for (var i = firstUnusedIndex; i < parameter.length; i++) {
		message += " "+parameter[i];
	}
	this.handleError(place, message);
};

// Internal.
//
config.macros.forEachTiddler.sortAscending = function(tiddlerA, tiddlerB) {
	var result = 
		(tiddlerA.forEachTiddlerSortValue == tiddlerB.forEachTiddlerSortValue) 
			? 0
			: (tiddlerA.forEachTiddlerSortValue < tiddlerB.forEachTiddlerSortValue)
			   ? -1 
			   : +1; 
	return result;
};

// Internal.
//
config.macros.forEachTiddler.sortDescending = function(tiddlerA, tiddlerB) {
	var result = 
		(tiddlerA.forEachTiddlerSortValue == tiddlerB.forEachTiddlerSortValue) 
			? 0
			: (tiddlerA.forEachTiddlerSortValue < tiddlerB.forEachTiddlerSortValue)
			   ? +1 
			   : -1; 
	return result;
};

// Internal.
//
config.macros.forEachTiddler.sortTiddlers = function(tiddlers, sortClause, ascending, context) {
	// To avoid evaluating the sortClause whenever two items are compared 
	// we pre-calculate the sortValue for every item in the array and store it in a 
	// temporary property ("forEachTiddlerSortValue") of the tiddlers.
	var func = config.macros.forEachTiddler.getEvalTiddlerFunction(sortClause, context);
	var count = tiddlers.length;
	var i;
	for (i = 0; i < count; i++) {
		var tiddler = tiddlers[i];
		tiddler.forEachTiddlerSortValue = func(tiddler,context, undefined, undefined);
	}

	// Do the sorting
	tiddlers.sort(ascending ? this.sortAscending : this.sortDescending);

	// Delete the temporary property that holds the sortValue.	
	for (i = 0; i < tiddlers.length; i++) {
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Should Revelation 1.9-12a go with 1.1-8 o with 1.12b-20? There are several clear indications that 1.9-12a belong with the vision that follows:
*In Revelation 1.9 we begin an autobiographical narrative, which is also what we find in the following section. In contrast, Rev. 1.1-8 is not narrative. There is actually a hodgepodge of subgenres in Rev. 1.1-8: title, beatitude, epistolary greeting, doxology, prophecy and a divine self-identification.
*In Revelation 1.9 we begin a first-person narrative, which is what we find continued in Rev. 1.12b-20. By contrast, in 1.1-8 John does not speak in the first-person. John refers to himself in the third-person in the first verses. The only first-person speech in this section is from God, in Rev. 1.8, not from John.
*Revelation 1.9-12 is specifically a prophetic commissioning narrative. Jesus is commissioning John to write to the churches. In OT versions of such narratives, such as Isaiah 6, we see both the call narrative and a glorious description of God. That is what we find in Revelation 1.9-20.
*Working backwards we see that in Rev. 1.12b we have a mention of John’s turning. In Rev. 1.12a we learned that the turning was to find the source of a voice. In Revelation 1.10-11 we hear the voice for the first time. And Rev. 1.9 sets the stage for the narrative, introducing the protagonist (John) and his setting or circumstances. So all of these verses belong together.
{{squote{Source: author’s personal study.}}}

#''Old Testament apocalyptic and pre-apocalyptic works''
**The book of Daniel
**The book of Ezekiel
**Zechariah 9-14
#''Extrabiblical Jewish apocalypses''
**1 Enoch is a collection of five apocalypses
**2 Enoch
**2 Baruch
**3 Baruch
**4 Ezra
**The Apocalypse of Abraham
**Jubilees, chapter 23
**The Testament of Abraham
**The Testament of Levi, chapters 2-5
**The Apocalypse of Zephaniah
#''New Testament ''
**The eschatological discourse of Jesus (Matthew 24)
**The book of Revelation
#''Christian apocalypses''
**The Shepherd of Hermas
**The Apocalypse of Peter
**The Apocalypse of Paul
**The Testament of Isaac
**The Testament of Jacob
**The Apocalypse of the Virgin Mary
{{squote{Sources: G. R. Beasley-Murray, “Revelation, book of”, in Dictionary of Later New Testament Developments. (Downer’s Grove, IL: InterVarsity Press, 1997); Mark Wilson, Charts on the Book of Revelation: Literary, Historical and Theological Perspectives. (Grand Rapids: Kregel, 2007), 19. See the latter for a few more examples, and dates for the extrabiblical items on the list.}}}

#Given the weight of the various pros and cons, the jury is still out on whether John the apostle was the author.
#The difference between the literary style and quality of the Greek in Revelation and those of John’s Gospel and letters is striking, and most of the similarities that Morris and Wilson mention seem somewhat forced.
#But the external evidence for John the apostle is strong, whereas the evidence in favor of a supposed ‘John the elder’ is slender at best.
#One holding to a high view of inspiration need only affirm that a man named John wrote the book. Even when one operates with a high view of inspiration, one need not insist that John the apostle wrote Revelation, or that the same author wrote both Revelation and the Gospel and letters attributed to John.
{{squote{Source: personal conclusions of the author.}}}

*There is a standard letter opening in Revelation 1.4-5, similar to Paul’s letter openings.
*Chapters 2-3 contain  messages (traditionally called letters) to seven churches in Asia.
*Revelation addresses the specific circumstances that the churches were facing.
*Revelation ends like an ancient letter, with a concluding blessing in Revelation 22.21.
{{squote{Sources: various, especially David Aune.}}}

*The most prominent sevens in Revelation are the five series of sevens
**The seven churches in chapters 1-3
**The seven seals that are opened by the lamb
**The seven trumpets
**The seven thunders
**The seven bowls
*Also visible are many mentions of seven articles found together
**Seven lampstands (Rev. 1.12, 1.20, 2.1)
**Seven spirits (Rev. 1.4, 3.1, 4.5, 5.6), which are seven lamps (Rev. 4.5) and seven eyes (Rev. 5.6)
**Seven stars (Rev. 1.16, 1.20, 2.1, 3.1)
**Seven horns (Rev. 5.6)
**Seven heads (Rev. 12.3, 13.1, 17.3, 7, 9), which represent seven hills (Rev. 17.9)
**Seven crowns (Rev. 12.3), which represent seven kings (Rev. 17.9-10)
*Perhaps not as noticeable are the three lists in which a total of seven items appear:
**Rev. 5.12: Power, wealth, wisdom, strength, honor, glory, and praise
**Rev. 6.15: The kings of the earth, the princes, the generals, the rich, the mighty, every slave and every free man
**Rev. 7.12: Praise, glory, wisdom, thanks, honor, power, and strength
*Finally, there are items that appear throughout the book that if you add them up they come to seven:
**Seven beatitudes (Rev. 1.3, 14.13, 16.15, 19.9, 20.6, 22.7, 22.14)
**Seven angels (Rev. 8.2, 6; 15.1, 6-8; 16.1, 17.1, 21.9; the seventh angel is mentioned in Rev. 10.7, 11.15 and 16.17.
**Some find exactly seven scenes of worship (Rev. 4.2-11 y 5.8-14, 7.9-17, 11.15-18, 13.1-15, 14.1-5, 15.2-4, 19.1-8)
**Some find seven symbolic beings in chapters 12-14: the woman, the dragon, the child, Michael, the first beast, the second beast, and the Lamb
**Some find seven defeated enemies in chapters 17-20: The whore of Babylon, the beast, the false prophet, Satan, Gog / Magog, death, and hell
{{squote{Sources: Calvin Theological Seminary course notes from Dr. Dean Deppe; Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), p. 47-48}}}

|bgcolor:#aaaadd;1.1|bgcolor:#aaaadd;22.6 <br>(cf. 22.16)|bgcolor:#ccccee;God sends his angel|
|bgcolor:#aaaadd;1.1|bgcolor:#aaaadd;22.6|bgcolor:#ccccee;Christians are described as God’s servants|
|bgcolor:#aaaadd;1.1|bgcolor:#aaaadd;22.6|bgcolor:#ccccee;‘Things which will soon come to pass’|
|bgcolor:#aaaadd;1.1|bgcolor:#aaaadd;22.9|bgcolor:#ccccee;Mentions of John's name|
|bgcolor:#aaaadd;1.1|bgcolor:#aaaadd;22.8|bgcolor:#ccccee;John sees things|
|bgcolor:#aaaadd;1.1|bgcolor:#aaaadd;22.20|bgcolor:#ccccee;The testimony of Jesus|
|bgcolor:#aaaadd;1.3|bgcolor:#aaaadd;22.7|bgcolor:#ccccee;A beatitude|
|bgcolor:#aaaadd;1.3|bgcolor:#aaaadd;22.7|bgcolor:#ccccee;'Keeping the words of the prophecy’|
|bgcolor:#aaaadd;1.3|bgcolor:#aaaadd;22.10|bgcolor:#ccccee;The time is near|
|bgcolor:#aaaadd;1.4|bgcolor:#aaaadd;22.16|bgcolor:#ccccee;Mention of the churches to which the book is addressed|
|bgcolor:#aaaadd;1.4-5|bgcolor:#aaaadd;22.21|bgcolor:#ccccee;Wishes that the readers receive grace from Jesus|
|bgcolor:#aaaadd;1.4|bgcolor:#aaaadd;22.17|bgcolor:#ccccee;Mentions of the Spirit|
|bgcolor:#aaaadd;1.7|bgcolor:#aaaadd;22.7, <br>22.20|bgcolor:#ccccee;Mentions of Jesus' second coming|
|bgcolor:#aaaadd;1.8|bgcolor:#aaaadd;22.13|bgcolor:#ccccee;‘Alpha and Omega’|

{{squote{Source: Mark Wilson, Charts on the Book of Revelation: Literary, Historical and Theological Perspectives. (Grand Rapids: Kregel, 2007), 106.}}}

''Chapters 1-2: Dialogue between Habakkuk and the Lord''
{{indent{1.1: Superscription}}}
{{indent{1.2-4: Habakkuk’s first complaint}}}
{{indent{1.5-11: The Lord’s first reply}}}
{{indent{1.12-2.1: Habakkuk’s second complaint}}}
{{indent{2.2-20: The Lord’s second reply}}}
{{indent{{{indent{2.2-3: Command to @@XXXX@@}}}}}}
{{indent{{{indent{2.4-5: @@XXXX@@}}}}}}
{{indent{{{indent{2.6-19: Taunt-song against the arrogant king}}}}}}
{{indent{{{indent{{{indent{2.6-8: First woe}}}}}}}}}
{{indent{{{indent{{{indent{2.9-11: Second woe}}}}}}}}}
{{indent{{{indent{{{indent{2.12-14: Third woe}}}}}}}}}
{{indent{{{indent{{{indent{2.15-17: Fourth woe}}}}}}}}}
{{indent{{{indent{{{indent{2.18-20: Fifth woe}}}}}}}}}
		
''Chapter 3: Hymn to God the warrior''
{{indent{3.1: Superscription}}}
{{indent{3.2: Prayer}}}
{{indent{3.3-7: Description of God’s arrival as a warrior}}}
{{indent{3.8-15: Descriptions of God’s actions as a warrior, along with the reactions of the created order and various nations}}}
{{indent{3.16-19a: Habakkuk’s reactions of fear and faith}}}
{{indent{3.19b: Liturgical postscript}}}

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*[[Bibliography for Galatians]]

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The majority of the scenes in the Gospel of John take place in or near Jerusalem. These scenes are shaded in green below.

|!Ch. 1|!Ch. 2|!Ch. 3|!Ch. 4|!Ch. 5|
|Introduction; <br>The Bethany east of the Jordan; <br>Jesus' home;<br>Galilea (43);<br> Bethsaida (44) |Cana in Galilee;<br>Capernaum;|bgcolor:#ddffaa;Jerusalem (see v. 22)|Samaria (from Judea on the way to Galilee);<br>Galilee|bgcolor:#ddffaa;Jerusalem (one of the festivals)|
|~|bgcolor:#ddffaa;Jerusalén|Judea; <br>Aenon, cerca de Salim|~|~|
|!Ch. 6|!Ch. 7|!Ch. 8|!Ch. 9|!Ch. 10|
|By the Sea of Galilee;<br>The hills;<br>Capernaum|Galilee|bgcolor:#ddffaa;The temple|bgcolor:#ddffaa;Jerusalem (Pool of Siloam|bgcolor:#ddffaa;Jerusalem; the temple|
|~|bgcolor:#ddffaa;Jerusalem (Feast of booths)|~|~|~|
|!Ch. 11|!Ch. 12|!Ch. 13|!Ch. 14|!Ch. 15|
|bgcolor:#ddffaa;To Bethany|bgcolor:#ddffaa;Bethany|bgcolor:#ddffaa;Jerusalem (the upper room)|bgcolor:#ddffaa;Jerusalem (the upper room)|bgcolor:#ddffaa;Jerusalem: In the upper room, or on the way to the garden? See 14.31|
|bgcolor:#ddffaa;Reaction in Jerusalem|bgcolor:#ddffaa;Jerusalem|~|~|~|
|Jesus: to Ephraim|~|~|~|~|
|bgcolor:#ddffaa;Reaction in Jerusalem|~|~|~|~|
|!Ch. 16|!Ch. 17|!Ch. 18|!Ch. 19|!Ch. 20|
|bgcolor:#ddffaa;Jerusalem: In the upper room, or on the way to the garden? See 14.31|bgcolor:#ddffaa;Jerusalem: In the upper room, or on the way to the garden? See 14.31|bgcolor:#ddffaa;Olive grove; Before Anas; Before Caiphas; Before Pilate |bgcolor:#ddffaa;Before Pilate; Calvary; the tomb|bgcolor:#ddffaa;The tomb; Behind closed doors; a week later;|
|!Ch. 21|bgcolor:#cccccc;|bgcolor:#cccccc;|bgcolor:#cccccc;|bgcolor:#cccccc;|
|The Sea of Galilee<br><br>|~|~|~|~|
{{squote{Source: author's personal study.}}}

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''Glossary'' | [[@|Glossary]]
-----
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|bgcolor:#FF974F;[[2.2|http://biblia.com/bible/esv/1%20Tim%202.2]]|bgcolor:#FFD393;Christians should pray for government authorities so that they can peacefully live godly lives.|
|bgcolor:#FF974F;[[2.10|http://biblia.com/bible/esv/1%20Tim%202.10]]|bgcolor:#FFD393;Women who profess to live godly lives should dress modestly.|
|bgcolor:#FF974F;[[3.16|http://biblia.com/bible/esv/1%20Tim%203.16]]|bgcolor:#FFD393;The mystery of godliness is great.|
|bgcolor:#FF974F;[[4.7|http://biblia.com/bible/esv/1%20Tim%204.7]]|bgcolor:#FFD393;Timothy should train himself for godliness.|
|bgcolor:#FF974F;[[4.8|http://biblia.com/bible/esv/1%20Tim%204.8]]|bgcolor:#FFD393;Godliness is very valuable because it holds promise for this life and the life to come.|
|bgcolor:#FF974F;[[5.4|http://biblia.com/bible/esv/1%20Tim%205.4]]|bgcolor:#FFD393;Children and grandchildren of a widow should 'show godliness' to her by caring for her needs.|
|bgcolor:#FF974F;[[6.3|http://biblia.com/bible/esv/1%20Tim%206.3]]|bgcolor:#FFD393;Whoever doesn't hold to teaching that is according to godliness is conceited.|
|bgcolor:#FF974F;[[6.5|http://biblia.com/bible/esv/1%20Tim%206.5]]|bgcolor:#FFD393;Some are wicked and see godliness as a means to profit.|
|bgcolor:#FF974F;[[6.6|http://biblia.com/bible/esv/1%20Tim%206.6]]|bgcolor:#FFD393;There //is// in fact a profit in godliness when one is content.|
|bgcolor:#FF974F;[[6.11|http://biblia.com/bible/esv/1%20Tim%206.11]]|bgcolor:#FFD393;Timothy should pursue godliness.|

{{squote{Source: the author's personal study.}}}

*God and Christ are everlasting: Alpha and Omega, first and last, beginning and end (Rev. 1.4, 1.8, 1.17, 2.8, 21.6, 22.13)
*God knows what must take place (Rev. 1.1, 4.1)
*God gives permission for evil to occur, but for short periods of time (Rev. 2.10, 3.10, 6.11, 11.2-3, 12.12, 13.5)
*God protects his people or gives them rest for specific time periods (Rev. 3.10, 7.3, 8.1, 12.6, 12.14, 20.2-7)
*God has a set time in which to judge the world (Rev. 10.6-7, 11.18, 14.7, ch. 18 repeats the phrase “in one hour” three times)
*Even John is not permitted to reveal everything about God’s timetable (Rev. 10.4)
{{squote{Source: author’s personal sermon preparation}}}

As in the other Pastoral epistles, the terms that Paul uses to talk about virtues are not specifically Christian terms, but words commonly used in Roman society.
*Three of the four virtues of Stoicism are represented in [[2.12|http://biblia.com/bible/esv/Tit%202.12]]: sobriety, justice and godliness.
*The requirements for elders in [[1.6-8|http://biblia.com/bible/esv/Tit%201.6-8]] are conventional virtues, not specifically Christian virtues.
Gordon Fee says that the letter to Titus has a less urgent character than 1 Timothy. It seems to be more a preventative measure against false teachers than a reaction to an urgent situation.
{{squote{Source: Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul. (Peabody, MA: Hendrickson, 1994), 776 }}}

For such a short letter, Colossians mentions thanksgiving or gratitude a lot. One wonders whether why Paul felt he needed to stress this theme so much to this audience.
|bgcolor:#FF974F;1.3|bgcolor:#FFD393;Paul includes the customary thanksgiving report at the beginning of his letter|
|bgcolor:#FF974F;1.12|bgcolor:#FFD393;Part of Paul’s prayer is that they might give thanks to God|
|bgcolor:#FF974F;2.7|bgcolor:#FFD393;Paul tells the Colossians that they should continue to live in Christ, ‘overflowing’ with gratitude|
|bgcolor:#FF974F;3.15|bgcolor:#FFD393;Paul instructs the Colossians to be thankful|
|bgcolor:#FF974F;3.16|bgcolor:#FFD393;The Colossians should sing psalms and hymns with gratitude in their hearts to God|
|bgcolor:#FF974F;3.17|bgcolor:#FFD393;Whatever the Colossians they do, they should accompany it with thanksgiving to God the Father|
|bgcolor:#FF974F;4.2|bgcolor:#FFD393;Paul tells the Colossians to pray with an attitude of thanksgiving|
{{squote{Source: the author’s personal study.}}}

*John claims that some OT prophecies are directly fulfilled in Revelation
*Universalization: items associated with Israel in the OT are applied to the church
*John draws analogies between OT passages and Revelation
*The universalization of OT passages: golden lampstands and exodus plagues, etc.
*Irony: promises applied to Israel are now applied to Gentile believers persecuted by Jewish people (e.g. Rev. 3.9)
*John’s book uses much imagery from the OT
*Revelation picks up OT themes (creation, judgment, etc)
*Revelation uses segments of OT texts as ‘prototypes’ on which to pattern sections of his book
*John patterns his style of writing after the OT and even distorts the Greek language to mimic Hebrew patterns, all in order to create a ‘biblical’ effect on his readers
{{squote{Source: Gregory Beale and Sean M. ~McDonough, “Revelation”, in Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker Academic, 2007).}}}

*[[Habakkuk introduction and background]]
*[[Habakkuk 1-2]]
*[[Habakkuk 3]]
*[[Appropriating the book of Habakkuk today]]
*[[Bibliography for Habakkuk]]

{{squote{<<newTiddler tag:'Habakkuk 1-2' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Habakkuk 1-2")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Habakkuk 3' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Habakkuk 3")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Habakkuk introduction and background' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Habakkuk introduction and background")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

John uses a number of 'Hebraisms' - phrases written in Greek that are modeled after ways of speaking and writing in Hebrew.
|bgcolor:#66cc44;To see or enter the kingdom|bgcolor:#ddffaa;[[3.3|http://biblia.com/bible/esv/John%203.3]], [[3.5|http://biblia.com/bible/esv/John%203.5]]|
|bgcolor:#66cc44;To do the works|bgcolor:#ddffaa;[[5.36|http://biblia.com/bible/esv/John%205.36]], [[7.3|http://biblia.com/bible/esv/John%207.3]], [[7.21|http://biblia.com/bible/esv/John%207.21]], [[8.39|http://biblia.com/bible/esv/John%208.39]], [[8.41|http://biblia.com/bible/esv/John%208.41]], [[10.25|http://biblia.com/bible/esv/John%2010.25]], [[10.37|http://biblia.com/bible/esv/John%2010.37]], [[14.10|http://biblia.com/bible/esv/John%2014.10]], [[14.12|http://biblia.com/bible/esv/John%2014.12]], [[15.24|http://biblia.com/bible/esv/John%2015.24]], cf. [[3 John 10|http://biblia.com/bible/esv/3%20John%2010]]|
|bgcolor:#66cc44;To work the works|bgcolor:#ddffaa;[[6.28|http://biblia.com/bible/esv/John%206.28]], [[9.4|http://biblia.com/bible/esv/John%209.4]]|
|bgcolor:#66cc44;To come as a witness|bgcolor:#ddffaa;[[1.6-8|http://biblia.com/bible/esv/John%201.6-8]]|
|bgcolor:#66cc44;To receive the witness|bgcolor:#ddffaa;[[3.11|http://biblia.com/bible/esv/John%203.11]], [[3.32-33|http://biblia.com/bible/esv/John%203.32-33]]|
|bgcolor:#66cc44;To receive the words|bgcolor:#ddffaa;[[12.48|http://biblia.com/bible/esv/John%2012.48]], [[17.8|http://biblia.com/bible/esv/John%2017.8]]|
|bgcolor:#66cc44;To have the commandments|bgcolor:#ddffaa;[[14.21|http://biblia.com/bible/esv/John%2014.21]]|
|bgcolor:#66cc44;Look!|bgcolor:#ddffaa;e.g., [[11.3|http://biblia.com/bible/esv/John%2011.3]], [[11.36|http://biblia.com/bible/esv/John%2011.36]]|
|bgcolor:#66cc44;Come and see|bgcolor:#ddffaa;[[1.39|http://biblia.com/bible/esv/John%201.39]], [[1.46|http://biblia.com/bible/esv/John%201.46]], [[11.34|http://biblia.com/bible/esv/John%2011.34]]|

{{squote{Source: Andreas J. Kostenberger, //A Theology of John's Gospels and Letters.// (Grand Rapids: Zondervan, 2009), 132.}}}

This is not exhaustive, and the source is long forgotten.

|bgcolor:#66cc44;[[3.18|http://biblia.com/bible/esv/John%203.18]]|bgcolor:#ddffaa;Whoever believes in him is not condemned,<br>but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. |
|bgcolor:#66cc44;[[3.20-21|http://biblia.com/bible/esv/John%203.20-21]]|bgcolor:#ddffaa;For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.<br>But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”|
|bgcolor:#66cc44;[[3.31|http://biblia.com/bible/esv/John%203.31]]|bgcolor:#ddffaa;He who is of the earth belongs to the earth and speaks in an earthly way.<br>He who comes from heaven is above all. |
|bgcolor:#66cc44;[[3.36|http://biblia.com/bible/esv/John%203.36]]|bgcolor:#ddffaa;Whoever believes in the Son has eternal life;<br>whoever does not obey the Son shall not see life, but the wrath of God remains on him. |
|bgcolor:#66cc44;[[11.25-26|http://biblia.com/bible/esv/John%2011.25-26]]|bgcolor:#ddffaa;Whoever believes in me, though he die, yet shall he live,<br>and everyone who lives and believes in me shall never die. |

*[[Hebrews introduction]] (<<getTagCount 'Hebrews introduction'>>)
*[[Hebrews themes and canonical]] (<<getTagCount 'Hebrews themes and canonical'>>)
*[[Hebrews structure and literary]] (<<getTagCount 'Hebrews structure and literary'>>)
*[[Hebrews exegesis]] (<<getTagCount 'Hebrews exegesis'>>)
*[[Bibliography for Hebrews]]

|!Topics / sections|!Sentences in Greek|!Speech functions|
|>|>|!Nine clusters of closing exhortations (13.1-17)|
|bgcolor:#ccccee;Show brotherly love to the needy (13.1-3)|bgcolor:#ccccee;13.1|bgcolor:#ccccee;Primary exhortation|
|~|bgcolor:#ccccee;13.2|bgcolor:#ccccee;Secondary exhortation #1 + reason|
|~|bgcolor:#ccccee;13.3|bgcolor:#ccccee;Secondary exhortation #2 + manner<br>Secondary exhortation #3 + manner<br>|
|bgcolor:#aaaadd;Be faithful in marriage (13.4)|bgcolor:#aaaadd;13.4|bgcolor:#aaaadd;Two implicit exhortations + reason|
|bgcolor:#ccccee;Don't love money. God will protect us (13.5-6)|bgcolor:#ccccee;13.5a|bgcolor:#ccccee;Exhortation + manner|
|~|bgcolor:#ccccee;13.5b|bgcolor:#ccccee;Reason|
|~|bgcolor:#ccccee;13.6|bgcolor:#ccccee;Implicit exhortation + content|
|bgcolor:#aaaadd;Remember former leaders (13.7)|bgcolor:#aaaadd;13.7|bgcolor:#aaaadd;Exhortation + manner<br>Exhortation|
|bgcolor:#ccccee;Jesus is constant. Don't chase after novel teachings (13.8-9a)|bgcolor:#ccccee;13.8|bgcolor:#ccccee;Affirmation|
|~|bgcolor:#ccccee;13.9a|bgcolor:#ccccee;Exhortation|
|bgcolor:#aaaadd;Feed on grace, not on ceremonial foods (13.9b-10)|bgcolor:#aaaadd;13.9b|bgcolor:#aaaadd;Affirmation|
|~|bgcolor:#aaaadd;13.10|bgcolor:#aaaadd;Affirmation = reason|
|bgcolor:#ccccee;Follow Jesus outside the camp (13.11-14)|bgcolor:#ccccee;13.11|bgcolor:#ccccee;Two affirmations|
|~|bgcolor:#ccccee;13.12|bgcolor:#ccccee;Affirmation + purpose|
|~|bgcolor:#ccccee;13.13|bgcolor:#ccccee;Exhortation + manner|
|~|bgcolor:#ccccee;13.14|bgcolor:#ccccee;Two affirmations = reasons|
|bgcolor:#aaaadd;Offer Christian sacrifices (13.15-16)|bgcolor:#aaaadd;13.15|bgcolor:#aaaadd;Exhortation|
|~|bgcolor:#aaaadd;13.16a|bgcolor:#aaaadd;Exhortation|
|~|bgcolor:#aaaadd;13.16b|bgcolor:#aaaadd;Affirmation = reason|
|bgcolor:#ccccee;Obey present leaders (13.17)|bgcolor:#ccccee;13.17a|bgcolor:#ccccee;Two exhortations<br>Affirmation = reason<br>Purpose of the exhortation|
|~|bgcolor:#ccccee;13.17b|bgcolor:#ccccee;Affirmation = reason|

{{squote{Source: the author's personal study.}}}

|!Topics / sections|!Sentences in Greek|!Speech functions|
|>|>|!Prayer request (13.18-19)|
|bgcolor:#aaaadd;Prayer request (13.18-19)|bgcolor:#aaaadd;13.18a|bgcolor:#aaaadd;Exhortation|
|~|bgcolor:#aaaadd;13.18b|bgcolor:#aaaadd;Affirmation|
|~|bgcolor:#aaaadd;13.19|bgcolor:#aaaadd;Exhortation|

{{squote{Source: the author's personal study}}}

|!Topics / sections|!Sentences in Greek|!Speech functions|
|>|>|!Letter closing (13.20-25)|
|bgcolor:#ccccee;Peace benediction (13.20-21|bgcolor:#ccccee;13.20-21|bgcolor:#ccccee;Exhortation + matter|
|bgcolor:#aaaadd;Appeal to diligence (13.22)|bgcolor:#aaaadd;13.22|bgcolor:#aaaadd;Exhortation + reason|
|bgcolor:#ccccee;Plans to visit (13.23)|bgcolor:#ccccee;13.23a|bgcolor:#ccccee;Affirmation|
|~|bgcolor:#ccccee;13.23b|bgcolor:#ccccee;Affirmation|
|bgcolor:#aaaadd;Greetings (13.24)|bgcolor:#aaaadd;13.24a|bgcolor:#aaaadd;Exhortation|
|~|bgcolor:#aaaadd;13.24b|bgcolor:#aaaadd;Affirmation|
|bgcolor:#ccccee;Grace benediction (13.25)|bgcolor:#ccccee;13.25|bgcolor:#ccccee;Exhortation|

{{squote{Source: the author's personal study.}}}

{{squote{<<newTiddler tag:'Hebrews exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Hebrews exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Hebrews introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Hebrews introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Hebrews structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Hebrews structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Hebrews themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Hebrews themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

Numerous commentators see John chapters 11-12 as a hinge that concludes the first section, chapters 1-12, and anticipate the content of the second section, chapters 13-21.

|!John 1-10|!John 11-12|
|bgcolor:#aaaadd;John narrates several 'signs'|bgcolor:#aaaadd;Most commentators believe the resurrection of Lazarus in John 11 is one of those signs, and some believe it is the final sign in John|
|bgcolor:#ccccee;In 10.16 Jesus says he has sheep that are not of this sheepfold (that is, future Gentile believers who are not part of Israel)|bgcolor:#ccccee;In 12.20-22, Gentiles wish to see Jesus, seemingly prompting Jesus to announce in 12.23 that his hour has come|
|bgcolor:#aaaadd;Throughout the first half of John's Gospel, we hear that Jesus' hour has not yet come|bgcolor:#aaaadd;In 12.23, Jesus realizes that his hour has come|
|bgcolor:#ccccee;A number of passages in John 1-10 focus on lack of belief in Jesus (1.10-11, 3.18-20, 5.38-47, 6.66, 7.5, 7.45-52, 8.14-15, 8.23-24, 8.37-59, 9.28-29, 9.39-41, 10.25-26)|bgcolor:#ccccee;In John 12.37-50 the Evangelist gives us a theological summary about unbelief|
|bgcolor:#aaaadd;These chapters focus on Jesus' conversations and discourses directed to the general public, whereas chapters 13-21 focus on Jesus' words to his disciples, and his passion|bgcolor:#aaaadd;12.44-50 mark the last words of Jesus in John that are directed to the general public|

|!John 11-12|!John 13-21|
|bgcolor:#ccccee;Lazarus' death and resurrection anticipate Jesus' death and resurrection|bgcolor:#ccccee;Jesus dies and is resurrected|
|bgcolor:#aaaadd;The leaders plot Jesus' death|bgcolor:#aaaadd;The leaders carry out their plot to kill Jesus|
|bgcolor:#ccccee;The anointing in 12.1-11 is a fitting preparation for Jesus' burial|bgcolor:#ccccee;Jesus dies and is buried|
|bgcolor:#aaaadd;The crowds praise Jesus and wave palms to welcome him to Jerusalem during his triumphal entry (12.12-19)|bgcolor:#aaaadd;The 'Jews' (the Synoptics clarify that they are crowds that the leaders have riled up) demand that Jesus be crucified in 19.15|

{{squote{Sources: Raymond E. Brown, //The Gospel According to John ~I-XII: The Anchor Bible, Vol. 29a.// (Garden City, NY: Doubleday, 1984), Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 168; D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992), 137-138}}}

{{squote{<<newTiddler tag:'Humanity and Sin' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Humanity and Sin")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Humanity and sin in in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Humanity and sin in in the NT")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

Many people think Revelation is a dark, frightening book. But despite this initial appearance because of the plagues and disasters in the book, Revelation really is a joyful book, filled with songs and rejoicing. In the list of 27 songs below, I have counted as songs every section where the NIV has set the text apart visually from the narrative.
*In Revelation 1.5b-6 John praises the God who saved us and made us a kingdom of priests.
*In Revelation 4.8 the four living creatures praise God’s holiness.
*In Revelation 4.11 the 24 elders sing that God is worthy because he is the Creator.
*In Revelation 5.9-10 the elders and the living creatures say that the Lamb is worthy because he is the Redeemer.
*In Revelation 5.12 the angels, elders and living creatures exclaim that the Lamb is worthy.
*In Revelation 5.13b every creature praises God and the Lamb.
*In Revelation 5.14 every creature says Amen.
*In Revelation 7.10 a great multitude sings that salvation belongs to God and the Lamb.
*In Revelation 7.12 the angels ascribe praise, glory, etc to God.
*In Revelation 11.15 heavenly voices say that the kingdom has passed to  God and his Messiah.
*In Revelation 11.17-18 the 24 elders thank God for reigning and for beginning to judge.
*In Revelation 12.10-12 a heavenly voice calls the heavens to rejoice and the earth to lament, because the dragon has been thrown from heaven to earth.
*In Revelation 14.3 the 144,000 receive a new song that only they know.
*In Revelation 15.3-4 the ones who conquer sing about the works of God.
*In Revelation 16.5-6 an angel sings that God is just for judging the persecutors of the saints
*In Revelation 16.7b the martyrs exclaim that God is just.
*In Revelation 18.2-3 an angel sings that Babylon has fallen.
*In Revelation 18.4-7 a voice calls out for people to flee Babylon.
*In Revelation 18.10 the kings of the earth sing a lament for Babylon.
*In Revelation 18.16-17a the merchants sing a lament for Babylon.
*In Revelation 18.19 the sailors and sea travelers sing a lament for Babylon.
*In Revelation 18.20 someone (the author?) calls the saints and apostles to rejoice over Babylon.
*In Revelation 18.21-24 a powerful angel sings that Babylon has fallen.
*In Revelation 19.1b-3 the great multitude praises God for condemning Babylon.
*In Revelation 19.4 the elders and living creatures sing Amen, Aleluia.
*In Revelation 19.5 a voice from the throne calls God’s servants to praise him.
*In Revelation 19.6b-8 the great multitude praises because God reigns and the wedding supper of the Lamb has arrived.
{{squote{Sources: Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), pp. 74-75, augmented by the author’s personal study.}}}

|>|bgcolor:#66cc44;''Agricultural imagery''|
|bgcolor:#ddffaa;1.11|bgcolor:#ddffaa;Paul prays that the Philippians will be filled with the 'fruit' of righteousness|
|bgcolor:#ddffaa;1.22|bgcolor:#ddffaa;Paul refers to labor that is 'fruitful'|
|bgcolor:#ddffaa;4.3|bgcolor:#ddffaa;The main recipient of the letter is a 'yokefellow' with Paul|
|>|bgcolor:#66cc44;''Anatomical imagery''|
|bgcolor:#ddffaa;1.7|bgcolor:#ddffaa;Paul has the Philippians in his heart|
|bgcolor:#ddffaa;2.10|bgcolor:#ddffaa;Knees, kneeling represent submission|
|bgcolor:#ddffaa;2.11|bgcolor:#ddffaa;Tongues represent vocal assent|
|bgcolor:#ddffaa;2.12|bgcolor:#ddffaa;Trembling represents fear|
|bgcolor:#ddffaa;3.3-4|bgcolor:#ddffaa;Flesh represents the act of circumcision|
|bgcolor:#ddffaa;3.3|bgcolor:#ddffaa;'We are the circumcision' = 'We are the people God accepts as if we were physically circumcised'|
|>|bgcolor:#66cc44;''Animal imagery''|
|bgcolor:#ddffaa;3.2|bgcolor:#ddffaa;Dogs represent people|
|>|bgcolor:#66cc44;''Athletic imagery''|
|bgcolor:#ddffaa;2.14-16|bgcolor:#ddffaa;The Philippians should do everything with integrity so that Paul can't say that he has 'run' his race in vain|
|bgcolor:#ddffaa;3.13-14|bgcolor:#ddffaa;Paul runs toward the prize|
|bgcolor:#ddffaa;4.1|bgcolor:#ddffaa;The Philippians are Paul's crown|
|>|bgcolor:#66cc44;''Civic and military imagery''*|
|bgcolor:#ddffaa;1.27|bgcolor:#ddffaa;Paul uses the civic term {{greek{cívico πολιτεύεσθε}}} to tell the Philippans that they should 'conduct themselves' as worthy citizens of the gospel|
|bgcolor:#ddffaa;3.20|bgcolor:#ddffaa;The Philippians' citizenship is not earthly but heavenly|
|bgcolor:#ddffaa;1.27, 4.1|bgcolor:#ddffaa;The Philippians should stand firm (military metaphor)|
|bgcolor:#ddffaa;1.27-28|bgcolor:#ddffaa;The Philippians should fight together against those who oppose them|
|bgcolor:#ddffaa;1.30|bgcolor:#ddffaa;Paul is in a 'conflict'|
|bgcolor:#ddffaa;2.25|bgcolor:#ddffaa;Epaphroditus is a 'fellow soldier'|
|bgcolor:#ddffaa;4.3|bgcolor:#ddffaa;Euodia and Syntyche have fought by Paul's side for the gospel|
|>|bgcolor:#66cc44;''Familial imagery''|
|bgcolor:#ddffaa;1.2|bgcolor:#ddffaa;God is a Father|
|bgcolor:#ddffaa;2.15|bgcolor:#ddffaa;Christians are children of God|
|bgcolor:#ddffaa;1.14, 2.25, 3.1, 3.13, 4.1, 4.21|bgcolor:#ddffaa;Christians are brothers and sisters|
|bgcolor:#ddffaa;2.22|bgcolor:#ddffaa;Timothy has been like a child to Paul|
|>|bgcolor:#66cc44;''Financial imagery''|
|bgcolor:#ddffaa;3.7-8|bgcolor:#ddffaa;Paul uses language of gains and losses to speak of what is advantageous and disadvantageous for him|
|bgcolor:#ddffaa;4.17|bgcolor:#ddffaa;Paul looks for credit that can be applied to the Philippians' account|
|bgcolor:#ddffaa;4.18|bgcolor:#ddffaa;A gift is referred to as a payment|
|bgcolor:#ddffaa;4.19|bgcolor:#ddffaa;God's riches|
|>|bgcolor:#66cc44;''Legal imagery''|
|bgcolor:#ddffaa;1.8|bgcolor:#ddffaa;'God testifies as Paul's witness|
|bgcolor:#ddffaa;1.16|bgcolor:#ddffaa;Paul speaks of the 'defense' of the gospel|
|>|bgcolor:#66cc44;''Maritime imagery''|
|bgcolor:#ddffaa;1.23|bgcolor:#ddffaa;The word for 'depart' is an image of a ship being loosed from its moorings|
|>|bgcolor:#66cc44;''Religious and sacrificial imagery''|
|bgcolor:#ddffaa;1.1|bgcolor:#ddffaa;The Philippians are saints/holy|
|bgcolor:#ddffaa;1.10, 2.15|bgcolor:#ddffaa;The Philippians are like sacrifices that are pure and spotless|
|bgcolor:#ddffaa;2.17|bgcolor:#ddffaa;Paul is being poured out like a drink offering over the sacrifice that proceeds from the Philippians' faith|
|bgcolor:#ddffaa;4.18|bgcolor:#ddffaa;The financial gift the Philippians sent Paul is like a fragrant aroma, an acceptable sacrifice, pleasing to God.|
|>|bgcolor:#66cc44;''Miscellaneous images''|
|bgcolor:#ddffaa;1.6, 1.10|bgcolor:#ddffaa;The event of Christ's return is referred to as a 'day'|
|bgcolor:#ddffaa;2.9-10|bgcolor:#ddffaa;The 'name' of Christ stands for Christ himself|
|bgcolor:#ddffaa;3.8|bgcolor:#ddffaa;The things Paul used to think were important he now treats as garbage|
|bgcolor:#ddffaa;3.12-13|bgcolor:#ddffaa;Grabbing hold to represent obtaining or attaining|
|bgcolor:#ddffaa;3.13-14|bgcolor:#ddffaa;Paul uses a physical image of what lies behind and what lies ahead to speak of time - the past and the future|
|bgcolor:#ddffaa;4.3|bgcolor:#ddffaa;Paul probably does not believe that the 'book' of life exists as an actual book|
{{{*}}}//(The citizens of Philippi were very proud of their Roman citizenship and their military legacy. Cf Paul's emphasis on his Roman citizenship in Philippi in Acts 16.37-38)//

{{squote{Sources: the author's personal study, with the help of the article "Philippians" Dictionary of Biblical Imagery (Downer’s Grove, IL: InterVarsity Press, 1998), and David J. Williams, Paul’s Metaphors. (Peabody, MA: Hendrickson, 1999).}}}

|bgcolor:#44bb22;1-2|bgcolor:#aadd77;|
|bgcolor:#44bb22;3|bgcolor:#ddffaa;Defending the Christian faith is like a soldier defending his ground|
|bgcolor:#44bb22;4|bgcolor:#ddffaa;The false teachers are like intruders sneaking into a home|
|bgcolor:#44bb22;5-7|bgcolor:#ddffaa;Judgment is a legal image (6); also, the chains and darkness in v. 6 may or may not be metaphorical|
|bgcolor:#44bb22;8|bgcolor:#ddffaa;The effects of sin are like the physical corruption of flesh|
|bgcolor:#44bb22;9|bgcolor:#aadd77;|
|bgcolor:#44bb22;10|bgcolor:#ddffaa;The intruders are like animals following their instincts rather than following reason|
|bgcolor:#44bb22;11|bgcolor:#aadd77;|
|bgcolor:#44bb22;12-13|bgcolor:#ddffaa;The intruders are compared to many things: either stains or hidden reefs //(see note below)//, shepherds that only feed themselves, clouds that don't rain, barren trees, waves that produce foam, comets that wander in darkness|
|bgcolor:#44bb22;14-15|bgcolor:#aadd77;|
|bgcolor:#44bb22;16|bgcolor:#aadd77;|
|bgcolor:#44bb22;17-18|bgcolor:#aadd77;|
|bgcolor:#44bb22;19|bgcolor:#aadd77;|
|bgcolor:#44bb22;20-21|bgcolor:#ddffaa;Spiritual development is like construction (20)|
|bgcolor:#44bb22;22-23|bgcolor:#ddffaa;Rescuing people from false teaching is like rescuing someone from falling into a fire (23); Sinners' clothing is pictured as being stained by sin as if by bodily functions|
|bgcolor:#44bb22;24-25|bgcolor:#ddffaa;Spiritual error is like tripping and falling (24)|
!Note on verse 12
*It is not clear whether σπιλάδες refers to a stain on clothing, or to a hidden reef that wrecks the bottom of ships. It is worth pointing out that Jude refers to stained clothing in verse 23.
{{squote{Source: author's personal study}}}

|>|bgcolor:#66cc44;''Agricultural imagery''|
|bgcolor:#ddffaa;[[1.13|http://biblia.com/bible/esv/Tit%201.13]]|bgcolor:#ddffaa;The Greek word translated 'rebuke' is an agricultural figure. It means to prune.|
|bgcolor:#ddffaa;[[3.14|http://biblia.com/bible/esv/Tit%203.14]]|bgcolor:#ddffaa;The Cretans should occupy themselves with good works so they don't remain 'unfruitful'.|
|>|bgcolor:#66cc44;''Anatomical imagery''|
|bgcolor:#ddffaa;[[1.12|http://biblia.com/bible/esv/Tit%201.12]]|bgcolor:#ddffaa;In Greek the word 'gluttons' is literally 'stomachs.' The Cretans are like bellies that demand more food.|
|>|bgcolor:#66cc44;''Animal imagery''|
|bgcolor:#ddffaa;[[1.12|http://biblia.com/bible/esv/Tit%201.12]]|bgcolor:#ddffaa;The Cretans are like beasts|
|>|bgcolor:#66cc44;''Cosmetic and decorative imagery''|
|bgcolor:#ddffaa;[[2.10|http://biblia.com/bible/esv/Tit%202.10]]|bgcolor:#ddffaa;Slaves should submit to their masters in order to 'adorn' the doctrine of God. That is, their conduct and attitude should make Christianity more attractive to unbelievers.|
|>|bgcolor:#66cc44;''Familial imagery''|
|bgcolor:#ddffaa;[[1.4|http://biblia.com/bible/esv/Tit%201.4]]|bgcolor:#ddffaa;Titus is like a son to Paul|
|bgcolor:#ddffaa;[[1.4|http://biblia.com/bible/esv/Tit%201.4]]|bgcolor:#ddffaa;God is our Father|
|bgcolor:#ddffaa;[[3.5|http://biblia.com/bible/esv/Tit%203.5]]|bgcolor:#ddffaa;The believer's new status is described as a regeneration - a new birth|
|bgcolor:#ddffaa;[[3.7|http://biblia.com/bible/esv/Tit%203.7]]|bgcolor:#ddffaa;God saved us so that we might become his heirs|
|>|bgcolor:#66cc44;''Financial imagery''|
|bgcolor:#ddffaa;[[3.8|http://biblia.com/bible/esv/Tit%203.8]]|bgcolor:#ddffaa;Being devoted to good is 'profitable' or 'lucrative'|
|bgcolor:#ddffaa;[[3.9|http://biblia.com/bible/esv/Tit%203.9]]|bgcolor:#ddffaa;Arguments are called 'unprofitable.'|
|>|bgcolor:#66cc44;''Health and medical imagery''|
|bgcolor:#ddffaa;[[1.9|http://biblia.com/bible/esv/Tit%201.9]]|bgcolor:#ddffaa;An elder should teach 'sound' (= healthy) doctrine|
|bgcolor:#ddffaa;[[1.13|http://biblia.com/bible/esv/Tit%201.13]]|bgcolor:#ddffaa;Titus should rebuke the Cretans so that they will be sound in their faith|
|bgcolor:#ddffaa;[[2.1|http://biblia.com/bible/esv/Tit%202.1]]|bgcolor:#ddffaa;Titus should teach sound doctrine|
|bgcolor:#ddffaa;[[2.2|http://biblia.com/bible/esv/Tit%202.2]]|bgcolor:#ddffaa;The elderly should be sound in their faith|
|bgcolor:#ddffaa;[[2.8|http://biblia.com/bible/esv/Tit%202.8]]|bgcolor:#ddffaa;Titus should use soundness of speech|
|>|bgcolor:#66cc44;''Legal imagery''|
|bgcolor:#ddffaa;[[1.6-7|http://biblia.com/bible/esv/Tit%201.6-7]]|bgcolor:#ddffaa;The Greek word translated blameless is a legal term that means 'incapable of being accused'|
|bgcolor:#ddffaa;[[3.7|http://biblia.com/bible/esv/Tit%203.7]]|bgcolor:#ddffaa;Christians have been justified by the grace of God|
|bgcolor:#ddffaa;[[3.10-11|http://biblia.com/bible/esv/Tit%203.10-11]]|bgcolor:#ddffaa;The one who causes divisions condemns himself|
|>|bgcolor:#66cc44;''Liturgical  and sacrificial imagery''|
|bgcolor:#ddffaa;[[2.14|http://biblia.com/bible/esv/Tit%202.14]]|bgcolor:#ddffaa;The death of Christ is described as a sacrifice to redeem the people of God from their iniquity.|
|>|bgcolor:#66cc44;''Images concerning purity and contamination''|
|bgcolor:#ddffaa;[[1.15|http://biblia.com/bible/esv/Tit%201.15]]|bgcolor:#ddffaa;Everything is pure for those who are pure, but nothing is pure for those who are corrupt. Even their minds and consciences are corrupt.|
|bgcolor:#ddffaa;[[2.5|http://biblia.com/bible/esv/Tit%202.5]]|bgcolor:#ddffaa;The older women should teach the younger women to be pure|
|bgcolor:#ddffaa;[[2.14|http://biblia.com/bible/esv/Tit%202.14]]|bgcolor:#ddffaa;Christ gave himself to purify a people for himself|
|>|bgcolor:#66cc44;''Imagery concerning slavery''|
|bgcolor:#ddffaa;[[1.1|http://biblia.com/bible/esv/Tit%201.1]]|bgcolor:#ddffaa;Paul is a servant of God|
|bgcolor:#ddffaa;[[2.14|http://biblia.com/bible/esv/Tit%202.14]]|bgcolor:#ddffaa;Jesus gave himself to 'redeem' us - redemption is an image of buying a slave in order to liberate him|
|bgcolor:#ddffaa;[[3.3|http://biblia.com/bible/esv/Tit%203.3]]|bgcolor:#ddffaa;In the past we were slaves to our passions|
|>|bgcolor:#66cc44;''Water imagery''|
|bgcolor:#ddffaa;[[3.5|http://biblia.com/bible/esv/Tit%203.5]]|bgcolor:#ddffaa;Regeneration is compared to washing|
|bgcolor:#ddffaa;[[3.6|http://biblia.com/bible/esv/Tit%203.6]]|bgcolor:#ddffaa;God 'poured' out his Spirit|

{{squote{Source: the author's personal study, also consulting con David J. Williams, Paul’s Metaphors. (Peabody, MA: Hendrickson, 1999)}}}

“Look at me!  Help me!” the dragon said frantically.  “I’m a martyr!  You’ll be oppressed by this dictator for all eternity!  Help me and I will free you all!  I am your only hope!”  The crimson-colored dragon was being nailed to a large, wooden cross.  It struggled desperately to free itself.

The people were tired of the rhetoric.  It was a last-ditch plea that fell on deaf ears.  In fact, the rhetoric of the dragon only confirmed for the people the appropriateness of the dragon’s fate.  Had it begged for mercy perhaps they would have been inclined to listen. But they had been enticed, threatened, intimidated, allured, confused, etc by the dragon’s propaganda for so long that they knew it was meaningless.  He was a liar to the end.  And this was the end.

The angels finished pounding the nails and stepped aside as He approached.  His pierced human hands—carpenter’s hands—grasped the wooden cross and hoisted it above his crowned head, as effortlessly and confidently as an experienced weightlifter.  The white-robed multitude gasped as the serpent was lifted up, its tail flailing and the mouth from its ten heads spewing forth its final lies.  The angels lifted a dark, metallic lid from a large hole in the ground, and thick smoke billowed forth.  Jesus stood for a moment at the edge with the crucified dragon raised above him.  Then he hurled the beast headfirst into the abyss.

Suddenly it happened.  Before the dragon’s rhetoric could even fade into the deep distance, it was abruptly covered over by a deafening blast.  The crowd—billions of them!—had erupted into praise.  Countless people, stretched out over miles, screamed out the name of Jesus in thousands of languages and sang at the top of their glorified lungs.  It was a wall of sound that showed no signs of diminishing.

Jesus stepped up to a white platform in the center of the multitude.  It seemed as though he were unable to contain the frenzy of the crowd.  Nor did he show any desire to.  This was the moment they—and he—had been waiting for, for the entirety of history.  They were the oppressed and disenfranchised.  The lonely and forgotten.  The cheated and swindled.  The poor and powerless.  They had been the dragon’s victims—albeit willing victims—for far too long.  Now this was their moment of release and celebration.  God would indeed wipe every tear from their eyes.  But for now the tears needed to come, one last time.  It was finally over.

The wall of praise continued on unabated.  Eventually the thunderous noise would end, but not like the fleeting euphoria of human happiness.  No one would come to say, “Okay, the party’s over, let’s move on.”  This would not be merely the ‘best moment’ of heaven, to be remembered nostalgically for eternity as the good old Day.  The sound of praise would be transformed into eternal lives of praise.  The enthusiasm of this moment would never end, but would simply be translated into service and fellowship, concepts the people in the crowd had always been fond of talking about, but had barely begun to experience.

When would Jesus silence the crowd, to speak?  Would he need to?  Did it matter?  His very presence said it all.  There were no more contenders now.  His enemies were beneath his feet.  He alone was king now.  The most beautiful sound in heaven wasn’t an angelic choir but this spontaneous outburst of uncontrolled rejoicing, history’s great sigh of relief.  The earth beneath them seemed to radiate with song as well.  Finally!

It was a strange sight for many in the crowd.  Many of them had never imagined Jesus so . . . excited, beaming from ear to ear, like a child opening his favorite present, like a politician winning a hard-earned election.  He had borne patiently, sacrificed himself, carried out his plan through flawed agents for centuries, and was it all worth it?  Seeing his face, they knew the answer.  It had all been for this moment. God was thrilled! And his joy was contagious, making the multitude sing and shout all the louder….

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|bgcolor:#eeffbb;<<tiddler "Ways to browse">>|
|bgcolor:#ddeebb;<<tiddler "Other instructions">>|
|bgcolor:#eeffbb;<<tiddler "About us">>|

{{superbig{
*Click the 'Random insight' button above to get a random insight on the Bible, the process of interpreting the Bible, or theology. Many insight entries lead to other articles and charts. 

*Click the home button to see the indexes, further tips, and more about us. It's that simple.

*See [[here|http:www.giffmex.org/randomlifeinsight.html]] for our other random button file, with insights on living and thinking as a Christian.
}}}

Mark contains several 'intercalated stories' - where one narrative acts as a frame around a second narrative. The frame story is interrupted by the other story, and only afterwards is the frame story resolved.

|!Texto|!Historias|
|bgcolor:#66cc44;[[3.20-35|http://biblia.com/bible/esv/Mark%203.20-35]]|bgcolor:#ddffaa;The story of the arrival of the teachers of the law is framed by information about Jesus' family|
|bgcolor:#66cc44;[[5.21-43|http://biblia.com/bible/esv/Mark%205.21-43]]|bgcolor:#ddffaa;The story of the woman with a flow of blood is framed by the story of Jairus' daughter|
|bgcolor:#66cc44;[[6.6-30|http://biblia.com/bible/esv/Mark%206.6-30]]|bgcolor:#ddffaa;The story of John the baptist's death is framed by the sending of the disciples on their mission and their reporting back to Jesus|
|bgcolor:#66cc44;[[11.12-20|http://biblia.com/bible/esv/Mark%2011.12-30]]|bgcolor:#ddffaa;The story of the temple cleansing is framed by the story of the cursing of the fig tree|
|bgcolor:#66cc44;[[14.54-15.15|http://biblia.com/bible/esv/Mark%2014.54-15.15]]|bgcolor:#ddffaa;The story of Peter's denials is framed by the trials of Jesus|

{{squote{Source: Adapted from class notes from Dr. Dean Deppe, Calvin Theological Seminary. }}}

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''Interpretation index'' | [[@|InterpretationTOC]]
-----
*[[Interpretation: introduction]] (<<getTagCount "Interpretation: introduction">>)
*[[Interpretation: spiritual preparation]] (<<getTagCount "Interpretation: spiritual preparation">>)
*[[Interpretation: structural]] (<<getTagCount "Interpretation: structural">>)
*[[Interpretation: grammatical and logical]] (<<getTagCount "Interpretation: grammatical and logical">>)
*[[Interpretation: literary and rhetorical]] (<<getTagCount "Interpretation: literary and rhetorical">>)
*[[Interpretation: theological and canonical]] (<<getTagCount "Interpretation: theological and canonical">>)
*[[Interpretation: historical and cultural]] (<<getTagCount "Interpretation: historical and cultural">>)

{{squote{<<newTiddler tag:'Interpreting Proverbs' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{Sources: Achtemeier, Preaching the OT, Dillard and Longman, Introduction to the OT; Longman, "Proverbs" in Dict of OT: Wisdom, Poetry and Writings; NIBC}}}

In this context, we mean by irony that the characters make statements that are much deeper than they realize. There is also irony in the [[Misunderstandings in John]].

|bgcolor:#66cc44;1.46|bgcolor:#ddffaa;"Can anything good come out of Nazareth?" - Something //very// good indeed!|
|bgcolor:#66cc44;3.2|bgcolor:#ddffaa;"Rabbi, we know you have come from God" - Jesus has //literally// come from God the Father, as the reader discovers throughout this Gospel.|
|bgcolor:#66cc44;4.12|bgcolor:#ddffaa;"Are you greater than our father Jacob?" - Jesus is //much// greater than Jacob.|
|bgcolor:#66cc44;4.25|bgcolor:#ddffaa;"When the Messiah comes, he will explain it all to us." - She doesn't realize that the Messiah is standing in front of her trying to explain it to her.|
|bgcolor:#66cc44;7.27|bgcolor:#ddffaa;"When the Messiah comes, no one will know where he is from." - The irony is that they don't realize where the Messiah standing in front of them is from. They are thinking of his birthplace and are missing the fact that he is from heaven.|
|bgcolor:#66cc44;7.35|bgcolor:#ddffaa;"Where will he go, that we won't be able to find him? Will he go to the dispersion among the Gentiles and teach Gentiles?" - Through his Spirit working in the apostles, Jesus will do just that.|
|bgcolor:#66cc44;7.42|bgcolor:#ddffaa;"Will the Messiah come from Galilee? Don't the Scriptures say that the Messiah must come from the line of David, and from the village of Bethlehem, where David was from?" - They think he has come from Nazareth.|
|bgcolor:#66cc44;8.53|bgcolor:#ddffaa;"Are you greater than our father Abraham?" - Jesus is //much// greater than Abraham.|
|bgcolor:#66cc44;9.29|bgcolor:#ddffaa;"We know that God spoke to Moses, but as for this fellow, we don't even know where he comes from." - Not only aren't they sure where he was born, they also don't realize he has come from heaven.|
|bgcolor:#66cc44;9.40-41|bgcolor:#ddffaa;"Are we blind, too?" - They are spiritually blind, a blindness much deeper than the physical blindness that the man was healed of.|
|bgcolor:#66cc44;11.16|bgcolor:#ddffaa;"Let us go, so that we may die with him." - Jesus will call on his disciples to carry their own crosses and 'die' with him.|
|bgcolor:#66cc44;11.50|bgcolor:#ddffaa;"It is better for us that one man die for the people, so that the entire nation doesn't perish." - Caiaphas is saying that it is better that Jesus die than that the Romans destroy the nation. But Jesus will die for people so that others do not perish, as the reader knows from having read 3.16.|
|bgcolor:#66cc44;12.19|bgcolor:#ddffaa;"Look, the whole world goes after him!" - This statement was meant as hyperbole (exaggeration), but soon the larger Roman world will indeed be captivated by the message of Jesus.|
|bgcolor:#66cc44;19.5|bgcolor:#ddffaa;"Behold the man!" - Jesus is not just a man, he is //the// supreme human being, the representative of humankind. cf Hebrews 2.5-8|
|bgcolor:#66cc44;19.15|bgcolor:#ddffaa;"We have no king but Caesar!" - By saying this they are rejecting God as their king and are accepting a mere human authority, and what's more, a Gentile authority over them.|
|bgcolor:#66cc44;19.19|bgcolor:#ddffaa;"Jesus of Nazareth, King of the Jews" - the sign over Jesus' head on the cross states, on Roman authority, that Jesus is the Messiah, the true king of the Jewish people, something they just denied in 19.15. cf. 18.33, 18.39, 19.3|

{{squote{Source: Course packet from Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI; Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 153-155. }}}

*[[James introduction]] (<<getTagCount 'James introduction'>>)
*[[James structure and literary]] (<<getTagCount 'James structure and literary'>>)
*[[James themes and canonical]] (<<getTagCount 'James themes and canonical'>>)
*[[James exegesis]] (<<getTagCount 'James exegesis'>>)
*[[Bibliography for James]]

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{{squote{<<newTiddler tag:'James introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
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There are precisely seven sayings of Jesus in John that follow the pattern "I am the" followed by a metaphor. Note that each saying is connected to promises and words of advice to the believer.
|bgcolor:#FF974F;6.35, 41, 48, 51|bgcolor:#FFD393;I am the bread of life|bgcolor:#FFD393;He who comes to me will never be hungry|
|bgcolor:#FF974F;8.12, 9.5|bgcolor:#FFD393;I am the light of the world|bgcolor:#FFD393;He who follows me will not walk in darkness|
|bgcolor:#FF974F;10.7, 9|bgcolor:#FFD393;I am the gate for the sheep|bgcolor:#FFD393;He who enters through me will be saved|
|bgcolor:#FF974F;10.11, 14|bgcolor:#FFD393;I am the good shepherd|bgcolor:#FFD393;I know my sheep, and they know me|
|bgcolor:#FF974F;11.25|bgcolor:#FFD393;I am the resurrection and the life|bgcolor:#FFD393;He who believes in me will live|
|bgcolor:#FF974F;14.6|bgcolor:#FFD393;I am the way, the truth and the life|bgcolor:#FFD393;No one comes to the Father except by me|
|bgcolor:#FF974F;15.1, 5|bgcolor:#FFD393;I am the true vine|bgcolor:#FFD393;He who remains in me, and I in him, will bear much fruit|

Jesus' usage of the phrase "I am" is a claim to divinity, where Jesus claims for himself the very name Yahweh or Jehovah ("I am that I am"). This can be seen in the following two passages:
|bgcolor:#FF974F;8.58|bgcolor:#FFD393;Before Abraham was, I am|bgcolor:#FFD393;His enemies promptly attempt to stone him for blasphemy when he says this.|
|bgcolor:#FF974F;18.5-6, 8|bgcolor:#FFD393;I am|bgcolor:#FFD393;Judas and the people coming to arrest him are supernaturally forced to fall down as if in worship when he says this.|

Jesus also says "I am the one bearing witness to myself" in John 8.18, and "I am from above" and "I am not of this world" in 8.23. Jesus' other uses of "I am" in John amount to saying "It's me" or "I am he" (4.6, 6.20, 8.24, 8.28, 13.19, 18.8).

{{squote{Source: the author's own search on LOGOS 4, after which I later found the helpful page at http://catholic-resources.org/John/Themes-IAM.htm.}}}

|bgcolor:#FF974F;[[2.4|http://biblia.com/bible/esv/John%202.4]]|bgcolor:#FFD393;At the wedding in Cana, Jesus' hour had not yet come|
|bgcolor:#FF974F;[[4.21-23|http://biblia.com/bible/esv/John%204.21-23]]|bgcolor:#FFD393;An hour is coming when people would neither worship at the mount in Samaria or the Temple in Jerusalem, but in the Spirit and in truth|
|bgcolor:#FF974F;[[5.25|http://biblia.com/bible/esv/John%205.25]]|bgcolor:#FFD393;A coming hour is now here, when the dead will hear the voice of the Son of God and live|
|bgcolor:#FF974F;[[5.28|http://biblia.com/bible/esv/John%205.28]]|bgcolor:#FFD393;An hour is coming when all those in tombs will hear his voice|
|bgcolor:#FF974F;[[7.6-8|http://biblia.com/bible/esv/John%207.6-8]]|bgcolor:#FFD393;At the feast of tabernacles, Jesus' hour still had not come|
|bgcolor:#FF974F;[[7.30|http://biblia.com/bible/esv/John%207.30]]|bgcolor:#FFD393;An attempt to arrest Jesus fails because his hour had not yet come|
|bgcolor:#FF974F;[[8.20|http://biblia.com/bible/esv/John%208.20]]|bgcolor:#FFD393;No one arrested Jesus because his hour had not yet come|
|bgcolor:#FF974F;[[12.23|http://biblia.com/bible/esv/John%2012.23]]|bgcolor:#FFD393;Greek people ask to see Jesus at the temple; this prompts Jesus to announce that his hour had come|
|bgcolor:#FF974F;[[12.27|http://biblia.com/bible/esv/John%2012.27]]|bgcolor:#FFD393;Part of Jesus wants to ask God to save him from this hour, but he knows that he has come precisely for this hour|
|bgcolor:#FF974F;[[13.1|http://biblia.com/bible/esv/John%2013.1]]|bgcolor:#FFD393;It was before the feast of the Passover when Jesus knew that his hour had come|
|bgcolor:#FF974F;[[16.21|http://biblia.com/bible/esv/John%2016.21]]|bgcolor:#FFD393;When a woman's hour has come to give birth, she suffers, but later forgets the suffering amidst her joy|
|bgcolor:#FF974F;[[16.25|http://biblia.com/bible/esv/John%2016.25]]|bgcolor:#FFD393;The hour was coming when Jesus would no longer speak to his disciples|
|bgcolor:#FF974F;[[16.32|http://biblia.com/bible/esv/John%2016.32]]|bgcolor:#FFD393;The hour was coming when Jesus' disciples would scatter and abandon him|
|bgcolor:#FF974F;[[17.1|http://biblia.com/bible/esv/John%2017.1]]|bgcolor:#FFD393;Jesus prays "Father, the hour has come. Glorify your Son."|

{{squote{Source: Course notes from Dr. Dean Deppe, Calvin Theological Seminary.}}}

The 'loud cries and tears' that [[Hebrews 5.7|http://biblia.com/bible/esv/Hebrews%205.7]] tells us Jesus offered up in prayer to the God who could save him from death probably don't refer to his prayers in the garden of Gethsemane. The Gethsemane accounts don't mention cries and tears. Jesus' prayer request in Gethsemane was that he be spared the cup of suffering (and his request was not granted by God). But Jesus' request according to [[Hebrews 5.7|http://biblia.com/bible/esv/Hebrews%205.7]] was that he be saved from death (and this request //was// granted, when he was raised from the dead).

[[Hebrews 5.7|http://biblia.com/bible/esv/Hebrews%205.7]] is probably alluding to Psalm 116:1, 3, and 8: 

//{{indent{"I love the LORD, because he has heard my voice and my pleas for mercy . . . }}}
{{indent{The snares of death encompassed me; the pangs of Sheol laid hold on me; I suffered distress and anguish . . . }}}
{{indent{For you have delivered my soul from death, my eyes from tears, my feet from stumbling." }}}//

{{squote{Source: George H. Guthrie, "Hebrews", in Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker, 2007), 962.}}}

|bgcolor:#66cc44;[[5.19-47|http://biblia.com/bible/esv/John%205.19-47]]|bgcolor:#ddffaa;Discourse about Jesus' sonhood|
|bgcolor:#66cc44;[[6.32-58|http://biblia.com/bible/esv/John%206.32-58]]|bgcolor:#ddffaa;The Bread of life discourse|
|bgcolor:#66cc44;[[10.1-18|http://biblia.com/bible/esv/John%2010.1-18]]|bgcolor:#ddffaa;The Good Shepherd discourse|
|bgcolor:#66cc44;[[13.31-17.25|http://biblia.com/bible/esv/John%2013.31-17.25]]|bgcolor:#ddffaa;Discourse in the upper room and on the way to Gethsemane|

{{squote{Source: Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 560}}}

|bgcolor:#FF974F;2.4|bgcolor:#FFD393;Jesus knows his hour has not yet come.|
|bgcolor:#FF974F;7.6|bgcolor:#FFD393;Jesus knows his hour has not yet come.|
|bgcolor:#FF974F;12.23|bgcolor:#FFD393;Jesus senses that his hour has now come.|
|bgcolor:#FF974F;13.1|bgcolor:#FFD393;Jesus senses that his hour has now come.|
|bgcolor:#FF974F;13.11|bgcolor:#FFD393;Jesus knows who will betray him.|
|bgcolor:#FF974F;13.18|bgcolor:#FFD393;Jesus knows who will betray him.|
|bgcolor:#FF974F;18.4|bgcolor:#FFD393;At his arrest Jesus knows all that will happen to him.|
|bgcolor:#FF974F;19.28|bgcolor:#FFD393;Jesus knows that all is finished.|

{{squote{Source: William Hendriksen, //New Testament Commentary: Exposition of the Gospel According to John.// (Grand Rapids: Baker, 1961), 220}}}

*[[John introduction]] (<<getTagCount 'John introduction'>>)
*[[John structure and literary]] (<<getTagCount 'John structure and literary'>>)
*[[John themes and canonical]] (<<getTagCount 'John themes and canonical'>>)
*[[John exegesis]] (<<getTagCount 'John exegesis'>>)
*[[Bibliography for John]]

*The book of Genesis doesn’t call chapter three a ‘fall’. The first time Genesis mentions ‘fall’ and ‘sin’ are in Genesis 4.5-6.
*As others have noted, it’s not so much that they fell but that they were pushed.
*To talk of a ‘fall’ implies a great height from which they fell. While they were indeed innocent at the time, they weren’t immortal or exalted. It wasn’t so much like falling. It was more like wasting a great opportunity.
*To talk of a fall could lead to an exaggeration of the difference between their sin and our own. Yes, it’s true that they were able to choose freely while we are trapped in a self already wired toward sinning. But Genesis 3 portrays Eve’s temptation as a process with which we can all identify. And Cain, who comes after the fall, is presented as someone who can choose freely.
*Most importantly, to talk of Genesis 3 as ‘the’ fall of humanity is to miss the other falls of humanity in Genesis, in chapters 4, 6 and 11. The fall of humankind seems to have been a slow process – a series of falls.
{{squote{Source: John Goldingay, Old Testament Theology, vol 1.}}}
I originally published this here: http://www.giffmex.org/blog/?p=343

{{squote{<<newTiddler tag:'John exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("John exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'John introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("John introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'John structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("John structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'John themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("John themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*In Revelation 1.17 John faints upon seeing the glorified Christ.
*In Revelation 5.4-5 John weeps because there is no one worthy to open the scroll
*In Revelation 17.6 John gasps when he sees the great prostitute drunk with the blood of the saints
*In Revelation 19.10 John attempts to worship an angel
*In Revelation 22.8-9 John again attempts to worship an angel
{{squote{Source: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997)}}}

*[[Jude introduction]] (<<getTagCount 'Jude introduction'>>)
*[[Jude structure and literary]] (<<getTagCount 'Jude structure and literary'>>)
*[[Jude themes and canonical]] (<<getTagCount 'Jude themes and canonical'>>)
*[[Jude exegesis]] (<<getTagCount 'Jude exegesis'>>)
*[[Bibliography for Jude]]

|!Vv.|!Clauses|!Description|
|bgcolor:#ddffaa;19a|''These are the ones''|bgcolor:#ddffaa;Main clause|
|bgcolor:#ddffaa;19b|{{indent{who divide you,}}}|bgcolor:#ddffaa;Subordinate clause: what are they like?|
|bgcolor:#ddffaa;19c|{{indent{mere souls [{{greek{ψυχικοί}}}],}}}|bgcolor:#ddffaa;Descriptive adj: what are they like?|
|bgcolor:#ddffaa;19d|{{indent{people not having the Spirit.}}}|bgcolor:#ddffaa;Descriptive clause: what are they like?|

|!Vv.|!Clauses|!Description|
|bgcolor:#ddffaa;20a|''But you, beloved,''|bgcolor:#ddffaa;Subject of the main clause|
|bgcolor:#ddffaa;20b|{{indent{building yourselves up in your holy faith,}}}|bgcolor:#ddffaa;Manner: how to keep yourselves in the love of God|
|bgcolor:#ddffaa;20c|{{indent{praying in the Holy Spirit,}}}|bgcolor:#ddffaa;Manner: how to keep yourselves in the love of God|
|bgcolor:#ddffaa;21a|''keep yourselves in the love of God''|bgcolor:#ddffaa;Predicate of the main clause|
|bgcolor:#ddffaa;21b|{{indent{while you wait for the mercy of our Lord Jesus Christ}}}|bgcolor:#ddffaa;Context: when to keep yourselves in the love of God|
|bgcolor:#ddffaa;21c|{{indent{{{indent{[which leads] to eternal life.}}}}}}|bgcolor:#ddffaa;Description of 'mercy' in 21b|

|!Vv.|!Clauses|!Description|
|bgcolor:#ddffaa;22a|''And have mercy,''|bgcolor:#ddffaa;First imperative|
|bgcolor:#ddffaa;22b|{{indent{on those who doubt;}}}|bgcolor:#ddffaa;Object of the verb 'have mercy'|
|bgcolor:#ddffaa;23a|''save others,''|bgcolor:#ddffaa;Second imperative|
|bgcolor:#ddffaa;23b|{{indent{snatching them from the fire;}}}|bgcolor:#ddffaa;Manner of 23a: how to save others|
|bgcolor:#ddffaa;23c|''and have mercy on others with fear,''|bgcolor:#ddffaa;Third imperative|
|bgcolor:#ddffaa;23d|{{indent{hating even the garment stained by the flesh.}}}|bgcolor:#ddffaa;Reason for the fear in 23c|

|!Vv.|!Clauses|!Description|
|bgcolor:#ddffaa;24a|''Now to him''|bgcolor:#ddffaa;Ind. obj. of main clause: glory be to whom?|
|bgcolor:#ddffaa;24b|{{indent{who is able}}}|bgcolor:#ddffaa;Description of 'him': what is he like?|
|bgcolor:#ddffaa;24c|{{indent{{{indent{to keep you from stumbling}}}}}}|bgcolor:#ddffaa;Content of 'is able': able to do what?|
|bgcolor:#ddffaa;24d|{{indent{{{indent{and to present you blameless}}}}}}|bgcolor:#ddffaa;Content of 'is able': able to do what?|
|bgcolor:#ddffaa;24e|{{indent{{{indent{{{indent{before the presence of his glory}}}}}}}}}|bgcolor:#ddffaa;Manner: present you where?|
|bgcolor:#ddffaa;24f|{{indent{{{indent{{{indent{with great joy}}}}}}}}}|bgcolor:#ddffaa;Manner: present you how?|
|bgcolor:#ddffaa;25a|''to the only God,''|bgcolor:#ddffaa;Restatement of indirect object of 24a: glory be to whom?|
|bgcolor:#ddffaa;25b|{{indent{our Savior,}}}|bgcolor:#ddffaa;Description of God: what is God like?|
|bgcolor:#ddffaa;25c|{{indent{through Jesus Christ our Lord,}}}|bgcolor:#ddffaa;Agency of 25d: be glory how?|
|bgcolor:#ddffaa;25d|''be glory, majesty, dominion, and authority,''|bgcolor:#ddffaa;Verb and subjects of main clause|
|bgcolor:#ddffaa;25e|{{indent{before all time and now and forever. Amen.}}}|bgcolor:#ddffaa;Time of 25d: be glory when?|

{{squote{<<newTiddler tag:'Jude exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Jude introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Jude structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Jude themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Jude themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*What are the events and theological concepts that the speaker makes mention of?
*How did Luke adapt the speech to the needs of his listeners and to his immediate context?
*What patterns are evident between the various speeches in Acts?
*How does Luke use this speech to advance the narrative of the book of Acts? Why does Luke include this speech in Acts?
*Is this speech different than the sermons you are accustomed to hearing? Would you have preached this speech in this way? How might this speech inform your theology and your preaching?
{{squote{Source unknown.}}}

Mark contains a number of latinisms (Latin words transliterated into Greek):

|bgcolor:#66cc44;δηνάριον|bgcolor:#ddffaa;denarius ([[12.15|http://biblia.com/bible/esv/Mark%2012.15]])|
|bgcolor:#66cc44;κοδράντης|bgcolor:#ddffaa;'penny' ([[12.42|http://biblia.com/bible/esv/Mark%2012.42]])|
|bgcolor:#66cc44;κεντυρίων|bgcolor:#ddffaa;centurion ([[15.39|http://biblia.com/bible/esv/Mark%2015.39]])|
|bgcolor:#66cc44;κη̂νσον|bgcolor:#ddffaa;poll tax ([[12.14|http://biblia.com/bible/esv/Mark%2012.14]])|
|bgcolor:#66cc44;λεγιών|bgcolor:#ddffaa;legion ([[5.9|http://biblia.com/bible/esv/Mark%205.9]])|
|bgcolor:#66cc44;μόδιος|bgcolor:#ddffaa;basket ([[4.21|http://biblia.com/bible/esv/Mark%204.21]])|
|bgcolor:#66cc44;ξέστης|bgcolor:#ddffaa;pot, pitcher ([[7.4|http://biblia.com/bible/esv/Mark%207.4]])|
|bgcolor:#66cc44;πρᾰιτώριον|bgcolor:#ddffaa;praetorium, headquarters ([[15.16|http://biblia.com/bible/esv/Mark%2015.16]])|
|bgcolor:#66cc44;σπεκουλάτωρ|bgcolor:#ddffaa;executioner ([[6.27|http://biblia.com/bible/esv/Mark%206.27]])|
|bgcolor:#66cc44;φραγελλώσας|bgcolor:#ddffaa;to scourge ([[15.15|http://biblia.com/bible/esv/Mark%2015.15]])|

{{squote{Source: Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids, MI: Libros Desafío, 1999), 177.}}}

A site called inthebeginning.org has a list of proposed chiasms in the Bible called the X files, many of them attributed to a Dr. John Sweigart. 

I am not a big fan of chiasms. Many of the chiasms I have seen in my studies look forced, and the study of most chiasms does little to advance an actual understanding of the biblical text. I make no effort here to evaluate these chiasms. Below I merely give you the links provided there so you can be the judge.

[[Proposed chiasmus of John 1:19-51|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn1_19-51.pdf]]
[[Proposed chiasmus of John 7:1-8:59|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn7_1-8_59.pdf]]
[[Proposed chiasmus of John 7:37-8:20|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn7_37-8_20.pdf]]
[[Proposed chiasmus of John 8:1-59|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn8_1-59.pdf]]
[[Proposed chiasmus of John 9:1-10:39|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn9_1-10_39.pdf]]
[[Proposed chiasmus of John 10:1-39|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn10_1-39.pdf]]
[[Proposed chiasmus of John 10:22-12:11|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/john10_22-12_11.pdf]]
[[Proposed chiasmus of John 12:20-36|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/john10_22-12_11.pdf]]
[[John 13 and Mark 14 	Participating in Jesus' Example|http://www.inthebeginning.org/chiasmus/xfiles/reid/john13.htm]]
[[Proposed chiasmus of John 13:1-30|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn13_1-30.pdf]]
[[Proposed chiasmus of John 13:31-14:28|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn13_31-14_28.pdf]]
[[Proposed chiasmus of John 15:7-17|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn15_7-17.pdf]]
[[Proposed chiasmus of John 15:18-25|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn15_18-25.pdf]]
[[Proposed chiasmus of John 16:1-33|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn16_1-33.pdf]]
[[Proposed chiasmus of John 18:1-19:42|http://www.inthebeginning.org/chiasmus/xfiles/sweigart/xjohn18_1-19_42.pdf]]

I also offer the following chiasm of unknown origin: [[A proposed chiasm for John 5.19-20]]

{{squote{Source: http://www.inthebeginning.org/chiasmus/xfiles.htm}}}

*1.1-4
*1.5-6
*1.7-9
*1.10-11
*1.12
*1.13a
*1.13b-14
*1.15a
*1.15b
*1.16
*2.1
*2.1
*2.3-5
*2.6-8
*2.9-10
*2.11-14
*2.15
*3.1-2
*3.3
*3.4-7
*3.8a
*3.8b
*3.9
*3.10-11
*3.12
*3.13
*3.14
*3.15a
*3.15b
*3.15c

Characters in biblical narratives are portrayed in terms of one or more stock character types. Below is a list of the biblical character types mentioned in the article "Character types" in the Dictionary of Biblical Imagery. The article hints that the list is not exhaustive.

''Family character types''
*Husbands and wives, fathers and mothers
*Brothers and sisters, sibling rivals
*Barren wives, widows
*Favored children and slighted children, firstborn children, older children and younger children, model children and problem children
''Vocational types''
*Servants and stewards
*Workers such as shepherds, nurses, farmers, hunters, fishermen, craftsmen and merchants. 
*Scribes
*Soldiers, spies, watchmen, messengers
*Royal courtisans
''Authority figures''
*Kings and queens, political advisors, judges, slave masters, elders, reformers
''Religious figures''
*Prophets/prophetesses, priests, elders and deacons/deaconesses, singers in the temple, disciples, missionaries, sages or wise men, pilgrims, teachers or rabbis
*Martyrs, suffering servants, converts, penitents and saints.
''Social character types''
*Lovers, brides, bridegrooms, matchmakers, virgins
*Old people and young people
*Neighbors, hosts, guests, property owners and witnesses
*Beggars, runaways, outcasts, prisoners and wanderers
*Foreigners, travelers, exiles
''Functional character types''
*Tricksters
*Eavesdroppers
*Underdogs
*Avengers
*Substitutes
*Deliverers
*Questers (people on a quest)
*Sufferers
*Dupes (easily deceived people)
*Giants
*Churls (refusers of festivities)
*Tempters
*Attendants or confidants of the hero or heroine.
''Villains''
*Prostitutes, seducers and seductresses, adulterers
*Traitors, rebels
*Murderers
*Oppressors and persecutors, tyrants
*Tyrannical fathers/husbands, domineering mothers/wives
*Thieves, tricksters, robbers
*Hypocrites and deceivers, liars, flatterers
*Cowards
*Fools
*Drunkards
*Wayward children
*False religious leaders
{{squote{"Character types" in Leland Ryken, Jim Wilhoit, Tremper Longman et al., Dictionary of Biblical Imagery, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 138.}}}

*[[Luke introduction]] (<<getTagCount 'Luke introduction'>>)
*[[Luke structure and literary]] (<<getTagCount 'Luke structure and literary'>>)
*[[Luke themes and canonical]] (<<getTagCount 'Luke themes and canonical'>>)
*[[Luke exegesis]] (<<getTagCount 'Luke exegesis'>>)
*[[Bibliography for Luke]]

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{{squote{<<newTiddler tag:'Luke introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Luke structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Luke themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Luke themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

[[GettingStarted]]

*[[Mark introduction]] (<<getTagCount 'Mark introduction'>>)
*[[Mark structure and literary]] (<<getTagCount 'Mark structure and literary'>>)
*[[Mark themes and canonical]] (<<getTagCount 'Mark themes and canonical'>>)
*[[Mark exegesis]] (<<getTagCount 'Mark exegesis'>>)
*[[Bibliography for Mark]]

{{squote{<<newTiddler tag:'Mark exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Mark introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Mark introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Mark structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Mark themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Mark themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

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*[[Matthew introduction]] (<<getTagCount 'Matthew introduction'>>)
*[[Matthew structure and literary]] (<<getTagCount 'Matthew structure and literary'>>)
*[[Matthew themes and canonical]] (<<getTagCount 'Matthew themes and canonical'>>)
*[[Matthew exegesis]] (<<getTagCount 'Matthew exegesis'>>)
*[[Bibliography for Matthew]]

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*In the Interpreter's Bible, Bruce Metzger compares the authors of the books of the New Testament with regard to the quality of their Greek and the skill with which they write. Below is a summary of his observations, moving from the most skilled authors to the least skilled:
**''Hebrews'' is the least Semitic and Hebraistic of the books of the NT. It always quotes the Septuagint and never the Hebrew. It is the product of a skilled writer, has a wide vocabulary, uses excellent Greek, and shows great literary skill.
**''James'' is "written in excellent Greek and in a strikingly elevated and picturesque style" (47). "Though the tone is distinctly Jewish, there are very few Hebraisms in the epistle." (ibid)
**''Luke'' and ''Acts'' have excellent Greek, and the author was "the most versatile of all the New Testament authors." (ibid) He uses many words that don't appear in the rest of the New Testament, and uses the optative mood (a sign of good Greek) more than most authors of the NT. He also tends to omit foreign-sounding words like Boanerges and Gethsemane. But surprisingly, his books contain many Hebraisms, as if at times he is deliberately imitating the narrative style of the Old Testament.
**''1 Peter'' has Greek that is closer to classical Greek than to Koine. Peter uses a wide and elevated vocabulary, and shows good control of Greek grammatical constructions. Since Peter himself was an uneducated fisherman for whom Greek was a second language, scholars have doubted he wrote this, or at least wondered if his secretary Silvanus (5.12) had a large hand in shaping the epistle.
**"Though ''John's'' vocabulary is far less extensive than that of the other three Gospels, he makes impressive, almost majestic, use of his fundamental words and phrases by the expedient of repetition." "His syntactical construction is severely plain - almost childlike." (50) At times he overuses "and" to connect sentences (a feature of Hebrew narrative), but at other times he goes on at length without using it. He is "particularly fond of the perfect tense." 
**''Matthew'' has a style that is better than Mark's but doesn't come close to matching Luke's. 
**''Jude'' "is a typical example of idiomatic koine written in a moderately good style." (52)
**''Mark's'' style is unpolished. He overuses "and" in the first chapters, imitating the Old Testament style. Eighty of the 88 sections of Mark begin with "and". He has a smaller vocabulary. His Greek is the "poorest of the evangelists'" (49), but his writing style is fresh and vigorous.
**''Revelation'' contains "frequent violations of the rules of concord in Greek grammar and syntax." (49) He frequently lapses into expressions that do not originate in the Greek language. Sometimes it gets genders mixed up. Nevertheless its style can be quite powerful at times.
**''Paul'' writes with ordinary Greek rather than with classical, literary Greek. At times he writes with beautiful style, as in Romans 8 and 1 Corinthians 13. At other times he writes illogically, writing out of exuberant emotion, ending sentences with an entirely different focus than that with which he began. Metzger notes Galatians 2.4, 6 and Romans 5.12-13 as examples of Paul's broken grammar. Metzger quotes an author who says that the words seem to "bubble" out of Paul's heart. (52)
**"''II Peter'' is perhaps the only book of the New Testament whose language, it seems, profits from being translated." "...the author strikes many modern scholars as one who had learned his Greek chiefly from books." (52)
{{squote{Bruce M. Metzger, "The Language of the New Testament" in The Interpreter's Bible. (Abingdon-Cokesbury Press, 1957), 46-52.}}}

Many a Christian wishes at some point that he or she could have been personally present during Jesus' ministry to cling to his every word. But in John's Gospel, Jesus gives us the impression that he was quite a confusing and indecipherable person. Maybe in the end we are better off because we are reading the Gospel rather than being with Jesus during his earthly ministry!

|bgcolor:#66cc44;[[2.19-21|http://biblia.com/bible/esv/John%202.19-21]]|bgcolor:#ddffaa;Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” But he was speaking about the temple of his body. |
|bgcolor:#66cc44;[[3.3-4|http://biblia.com/bible/esv/John%203.3-4]]|bgcolor:#ddffaa;Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”|
|bgcolor:#66cc44;[[3.8-10|http://biblia.com/bible/esv/John%203.8-10]]|bgcolor:#ddffaa;The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” Nicodemus said to him, “How can these things be?” Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things?|
|bgcolor:#66cc44;[[4.10-14|http://biblia.com/bible/esv/John%204.10-14]]|bgcolor:#ddffaa;Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” Jesus said to her, “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.”|
|bgcolor:#66cc44;[[4.31-34|http://biblia.com/bible/esv/John%204.31-34]]|bgcolor:#ddffaa;Meanwhile the disciples were urging him, saying, “Rabbi, eat.” But he said to them, “I have food to eat that you do not know about.” So the disciples said to one another, “Has anyone brought him something to eat?” Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work.|
|bgcolor:#66cc44;[[6.33-35|http://biblia.com/bible/esv/John%206.33-35]]|bgcolor:#ddffaa;For the bread of God is he who comes down from heaven and gives life to the world.”    They said to him, “Sir, give us this bread always.” Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. |
|bgcolor:#66cc44;[[6.42|http://biblia.com/bible/esv/John%206.42]]|bgcolor:#ddffaa;They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?”|
|bgcolor:#66cc44;[[6.52|http://biblia.com/bible/esv/John%206.52]]|bgcolor:#ddffaa;The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”|
|bgcolor:#66cc44;[[7.27|http://biblia.com/bible/esv/John%207.27]]|bgcolor:#ddffaa;But we know where this man comes from, and when the Christ appears, no one will know where he comes from.”|
|bgcolor:#66cc44;[[7.33-36|http://biblia.com/bible/esv/John%207.33-36]]|bgcolor:#ddffaa;Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. You will seek me and you will not find me. Where I am you cannot come.” The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?” |
|bgcolor:#66cc44;[[8.21-23|http://biblia.com/bible/esv/John%208.21-23]]|bgcolor:#ddffaa;So he said to them again, “I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.” So the Jews said, “Will he kill himself, since he says, ‘Where I am going, you cannot come’?” He said to them, “You are from below; I am from above. You are of this world; I am not of this world.|
|bgcolor:#66cc44;[[8.26-27|http://biblia.com/bible/esv/John%208.26-27]]|bgcolor:#ddffaa;I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him.” They did not understand that he had been speaking to them about the Father. |
|bgcolor:#66cc44;[[8.32-34|http://biblia.com/bible/esv/John%208.32-34]]|bgcolor:#ddffaa;...and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is a slave to sin.|
|bgcolor:#66cc44;[[8.51-53|http://biblia.com/bible/esv/John%208.51-53]]|bgcolor:#ddffaa;Truly, truly, I say to you, if anyone keeps my word, he will never see death.” The Jews said to him, “Now we know that you have a demon! Abraham died, as did the prophets, yet you say, ‘If anyone keeps my word, he will never taste death.’ Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be?”|
|bgcolor:#66cc44;[[8.56-58|http://biblia.com/bible/esv/John%208.56-58]]|bgcolor:#ddffaa;Your father Abraham rejoiced that he would see my day. He saw it and was glad.” So the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?” Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”|
|bgcolor:#66cc44;[[9.40-41|http://biblia.com/bible/esv/John%209.40-41]]|bgcolor:#ddffaa;Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.|
|bgcolor:#66cc44;[[10.5-6|http://biblia.com/bible/esv/John%2010.5-6]]|bgcolor:#ddffaa;A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” This figure of speech Jesus used with them, but they did not understand what he was saying to them.|
|bgcolor:#66cc44;[[11.11-14|http://biblia.com/bible/esv/John%2011.11-14]]|bgcolor:#ddffaa;After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” The disciples said to him, “Lord, if he has fallen asleep, he will recover.” Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. Then Jesus told them plainly, “Lazarus has died....|
|bgcolor:#66cc44;[[11.23-25|http://biblia.com/bible/esv/John%2011.23-25]]|bgcolor:#ddffaa;Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Jesus said to her, “I am the resurrection and the life.|
|bgcolor:#66cc44;[[12.16|http://biblia.com/bible/esv/John%2012.16]]|bgcolor:#ddffaa;His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. |
|bgcolor:#66cc44;[[12.32-34|http://biblia.com/bible/esv/John%2012.32-34]]|bgcolor:#ddffaa;And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die. So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?”|
|bgcolor:#66cc44;[[13.8-10|http://biblia.com/bible/esv/John%2013.8-10]]|bgcolor:#ddffaa;Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean.|
|bgcolor:#66cc44;[[13.27-29|http://biblia.com/bible/esv/John%2013.27-29]]|bgcolor:#ddffaa;Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” Now no one at the table knew why he said this to him. Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor.|
|bgcolor:#66cc44;[[13.36-38|http://biblia.com/bible/esv/John%2013.36-38]]|bgcolor:#ddffaa;Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times. |
|bgcolor:#66cc44;[[14.4-9|http://biblia.com/bible/esv/John%2014.4-9]]|bgcolor:#ddffaa;And you know the way to where I am going.” Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.” Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?|
|bgcolor:#66cc44;[[16.16-19|http://biblia.com/bible/esv/John%2016.16-19]]|bgcolor:#ddffaa;“A little while, and you will see me no longer; and again a little while, and you will see me.”  So some of his disciples said to one another, “What is this that he says to us, ‘A little while, and you will not see me, and again a little while, and you will see me’; and, ‘because I am going to the Father’?” So they were saying, “What does he mean by ‘a little while’? We do not know what he is talking about.” Jesus knew that they wanted to ask him, so he said to them, “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see me, and again a little while and you will see me’? |
|bgcolor:#66cc44;[[20.9|http://biblia.com/bible/esv/John%2020.9]]|bgcolor:#ddffaa;...as yet they did not understand the Scripture, that he must rise from the dead.|
|bgcolor:#66cc44;[[20.14|http://biblia.com/bible/esv/John%2020.14]]|bgcolor:#ddffaa;Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus.|
|bgcolor:#66cc44;[[21.4|http://biblia.com/bible/esv/John%2021.4]]|bgcolor:#ddffaa;Jesus stood on the shore; yet the disciples did not know that it was Jesus.|

{{squote{Source: Course notes from Dr. Dean Deppe, Calvin Theological Seminary; Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 144.Text: The Holy Bible : English Standard Version. (Wheaton: Standard Bible Society, 2001)}}}

[img[http://giffmex.org/images/Goliath%20aim%20higher%20cartoon.jpg]]

[img[http://www.giffmex.org/bulletpointnotes/wp-content/uploads/2009/03/we-dont-serve-minors-obadiah.jpg]]

[img[http://www.giffmex.org/images/cannon%20within%20cannon.jpg]]

[img[http://www.giffmex.org/images/cain.jpg]]

[img[http://www.giffmex.org/images/crochunter.jpg]]

[img[http://www.giffmex.org/images/thumbs.jpg]]

[img[http://www.giffmex.org/images/dispensationalist%20nurseries.jpg]]

[img[http://www.giffmex.org/images/headcount.jpg]]

The following are the principles which guide the formation of this database.

''Free access''
I believe that to facilitate the advancement of the church's mission and the upbuilding of church members, we need to make basic helpful Christian information widely available for free. We should be paying Christian scholars good salaries so they can help the church by giving it access to the information it needs to grow and witness, rather than pay them to write books for which they are paid, again, and to which Christians only have access to if they pay, again. There is plenty of room for publishing for profit. I'm not a Communist. But I believe every Christian should have free access to the basic knowledge on which the health of our spiritual faith depends. This database is meant to be a step toward such a reality.

''Uncluttered progress''
Currently to learn about a Bible passage or theological topic, one has to wade through paragraph after paragraph of dense text. My goal in this database is to present knowledge in short bursts (similar to Twitter posts or Facebook updates). Supporting materials for those who want to know more can be found by clicking links where provided. That way the reader gets just the basics at first, but has access to more information as needed.

''Visual appeal''
When faced with the choice between reading a book and browsing the Internet, the bright colors and excitement of the Internet often wins out (see cartoon below). I have tried to use ample white space and colorful tables to alleviate this problem as much as possible in the present database.
[img[http://scienceblogs.com/clock/upload/2007/01/internet-vs-research-paper.jpg]]
Taken from: http://scienceblogs.com/clock/upload/2007/01/internet-vs-research-paper.jpg

''Open-endedness''
This database is meant to be open-ended. The user should not assume that my lists on any topic contain everything there is to know about the subject. I will add to this database little by little, in random fashion, as the mood hits me. I may add content because I am researching a class, or because I want to free up space on my bookshelf. The user should not assume that lack of notes here means lack of knowledge or lack of interest on my part, but lack of time. But the good news is that as I organize my notes and thoughts, you will be the beneficiary. 

Don’t forget what you were told
By holy men in days of old:
As history draws to its close
The heavens will be mocked by those
Who see no sign of Christ’s return
And from the flood have never learned
Of God’s great patience and his ire
Shown then by water, now by fire

They wonder when he will appear
Not knowing that the passing years
Reveal not oversight but grace:
He gives them time for saving face

So slow to come but quickly ending
His frightful day is still impending
Swiftly it will come to each
And nothing will escape its reach
Not earth, nor heaven, nor them nor you
If this is true, what will you do?

We wait for him with hopeful hearts
So let us set our lives apart
So we may be without reproach
As our new home we see approach

So many from the Scriptures stray
But we must not be drawn away
So hold your ground and grow in grace
Until you see our Savior’s face.

No //Holiday Inn// on this greatest of holidays
No //Samsonite// luggage
No cool shower at the end of the journey
No remedy for ‘donkey lag’

Just a smelly stable and a moaning young wife
How you wish you had something better to offer her

No pre-natal unit
No midwife
No //Lamaze//
No //Pampers// and no sign of pampering

Just a nervous first-time father-to-be
Frantically hunting down towels, water and swaddling clothes
Enduring animals’ noises, a woman’s screams, and an infant’s cries
On this Silent Night

No relatives
//(where were your parents? weren’t they from the City of David, too?)//
No friends
//(why did they label you a fornicator for obeying a dream?)//
No angels
//(why did they only appear to these intrusive, gawking shepherds and not to you?)//
No red carpet
//(why would God let his child be born at this time, in this place, in this way?)//

You are close to the Miracle, yet so incidental to it
A new father only by technicality
A Bible figure briefly mentioned then set aside
Wearing someone else’s name
You lay Someone else’s child
In someone else’s manger

We, like you, wish to be faithful to the dream we were given
But we, like you, feel tired, poor, lonely, confused and unnoticed
Sweaty pilgrims far from home we peer from the sidelines
Waiting for angels that never arrive
Wondering why the world looks unchanged
Wondering why peace on earth has yet to arrive
But looking to you gives us hope
That we, too, are witnesses to a miracle
That somehow we participate in the making of history
And that disguised, somewhere, even in our messy, frantic, smelly, noisy lives
God is with us also

[img[http://www.giffmex.org/images/cucumber.jpg]]

''New Testament index'' | [[@|NTTOC]]
-----
{{invisiblelist{
|bgcolor:#eeffbb;- [[New Testament background]] (<<getTagCount 'New Testament background'>>)<br>- [[New Testament theology]] (see subtopics)<br>- [[The Gospels]] (see subtopics)<br>- [[Paul]] (<<getTagCount 'Paul'>>)|
|bgcolor:#ddeebb;- [[Matthew]]<br>- [[Mark]]<br>- [[Luke]]<br>- [[John]]<br>- [[Acts]]|
|bgcolor:#eeffbb;- [[Romans]]<br>- [[1 Corinthians]]<br>- [[2 Corinthians]]<br>- [[Galatians]]<br>- [[Ephesians]]<br>- [[Philippians]]<br>- [[Colossians]]<br>- [[1 Thessalonians]] <br>- [[2 Thessalonians]]<br>- [[1 Timothy]]<br>- [[2 Timothy]]<br>- [[Titus]]<br>- [[Philemon]]|
|bgcolor:#ddeebb;- [[Hebrews]]<br>- [[James]]<br>- [[1 Peter]]<br>- [[2 Peter]]<br>- [[1, 2, 3 John]]<br>- [[Jude]]<br>- [[Revelation]]|
}}}

|!Greek word or phrase|!English translation|!Frequency|!Verses|
|bgcolor:#ffffaa;{{greek{θεός}}}|bgcolor:#ffffaa;God|bgcolor:#ffffaa;16x|bgcolor:#ffffaa;[[1.4|http://biblia.com/bible/esv/1%20Tim%201.4]], [[2.5|http://biblia.com/bible/esv/1%20Tim%202.5]] (2x), [[2.10|http://biblia.com/bible/esv/1%20Tim%202.10]], [[3.5|http://biblia.com/bible/esv/1%20Tim%203.5]], [[3.15|http://biblia.com/bible/esv/1%20Tim%203.15]], [[4.3|http://biblia.com/bible/esv/1%20Tim%204.3]], [[4.4|http://biblia.com/bible/esv/1%20Tim%204.4]], [[4.5|http://biblia.com/bible/esv/1%20Tim%204.5]], [[5.4|http://biblia.com/bible/esv/1%20Tim%205.4]], [[5.5|http://biblia.com/bible/esv/1%20Tim%205.5]], [[5.21|http://biblia.com/bible/esv/1%20Tim%205.21]], [[6.1|http://biblia.com/bible/esv/1%20Tim%206.1]], [[6.11|http://biblia.com/bible/esv/1%20Tim%206.11]], [[6.13|http://biblia.com/bible/esv/1%20Tim%206.13]], [[6.17|http://biblia.com/bible/esv/1%20Tim%206.17]]|
|bgcolor:#ffee77;{{greek{Χριστοῦ Ἰησοῦ}}}|bgcolor:#ffee77;Christ Jesus|bgcolor:#ffee77;10x|bgcolor:#ffee77;[[1.1|http://biblia.com/bible/esv/1%20Tim%201.1]] (2x), [[1.14|http://biblia.com/bible/esv/1%20Tim%201.14]], [[1.15|http://biblia.com/bible/esv/1%20Tim%201.15]], [[1.16|http://biblia.com/bible/esv/1%20Tim%201.16]], [[2.5|http://biblia.com/bible/esv/1%20Tim%202.5]], [[3.13|http://biblia.com/bible/esv/1%20Tim%203.13]], [[4.6|http://biblia.com/bible/esv/1%20Tim%204.6]], [[5.21|http://biblia.com/bible/esv/1%20Tim%205.21]], [[6.13|http://biblia.com/bible/esv/1%20Tim%206.13]]|
|bgcolor:#ffffaa;{{greek{τοῦ σωτῆρος ἡμῶν θεοῦ}}}|bgcolor:#ffffaa;God our Savior|bgcolor:#ffffaa;2x|bgcolor:#ffffaa;[[1.1|http://biblia.com/bible/esv/1%20Tim%201.1]], [[2.3|http://biblia.com/bible/esv/1%20Tim%202.3]]|
|bgcolor:#ffee77;{{greek{Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν}}}|bgcolor:#ffee77;Christ Jesus our Lord|bgcolor:#ffee77;2x|bgcolor:#ffee77;[[1.2|http://biblia.com/bible/esv/1%20Tim%201.2]], [[1.12|http://biblia.com/bible/esv/1%20Tim%201.12]]|
|bgcolor:#ffffaa;{{greek{θεοῦ ζῶντος}}}|bgcolor:#ffffaa;the living God|bgcolor:#ffffaa;2x|bgcolor:#ffffaa;[[3.15|http://biblia.com/bible/esv/1%20Tim%203.15]], [[4.10|http://biblia.com/bible/esv/1%20Tim%204.10]]|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;Our Lord Jesus Christ|bgcolor:#ffee77;2x|bgcolor:#ffee77;[[6.3|http://biblia.com/bible/esv/1%20Tim%206.3]], [[6.14|http://biblia.com/bible/esv/1%20Tim%206.14]]|
|bgcolor:#ffffaa;{{greek{θεοῦ πατρὸς}}}|bgcolor:#ffffaa;God the Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;[[1.2|http://biblia.com/bible/esv/1%20Tim%201.2]]|
|bgcolor:#ffffaa;{{greek{τοῦ μακαρίου θεοῦ}}}|bgcolor:#ffffaa;the blessed God|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;[[1.11|http://biblia.com/bible/esv/1%20Tim%201.11]]|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν}}}|bgcolor:#ffee77;our Lord|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[1.14|http://biblia.com/bible/esv/1%20Tim%201.14]]|
|bgcolor:#ffffaa;{{greek{τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ}}}|bgcolor:#ffffaa;the King of the ages, immortal, invisible, the only and wise God|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;[[1.17|http://biblia.com/bible/esv/1%20Tim%201.17]]|
|bgcolor:#ddcc66;{{greek{Τὸ πνεῦμα}}}|bgcolor:#ddcc66;the Spirit|bgcolor:#ddcc66;1x|bgcolor:#ddcc66;[[4.1|http://biblia.com/bible/esv/1%20Tim%204.1]]|
|bgcolor:#ffee77;{{greek{σωτὴρ πάντων ἀνθρώπων}}}|bgcolor:#ffee77;the Savior of every man|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[4.10|http://biblia.com/bible/esv/1%20Tim%204.10]]|
|bgcolor:#ffee77;{{greek{Χριστοῦ}}}|bgcolor:#ffee77;Christ|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[5.11|http://biblia.com/bible/esv/1%20Tim%205.11]]|
|bgcolor:#ffffaa;{{greek{ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων}}}|bgcolor:#ffffaa;The blessed and only Sovereign, King of kings and Lord of Lords|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;[[6.15|http://biblia.com/bible/esv/1%20Tim%206.15]]|
{{squote{Source: the author's personal study}}}

|!Greek word or phrase|!Translation|!Frequency|!Verses|
|bgcolor:#ffffaa;{{greek{ὁ θεὸς}}}|bgcolor:#ffffaa;God|bgcolor:#ffffaa;15x|bgcolor:#ffffaa;1.1, 1.5, 1.13 (2x), 1.20, 2.5, 2.19, 2.23 (2x), 3.9, 4.4 (2x), 4.6, 4.7, 4.8|
|bgcolor:#ffee77;{{greek{ὁ κύριος}}}|bgcolor:#ffee77;The Lord|bgcolor:#ffee77;10x|bgcolor:#ffee77;1.7, 4.10, 4.15, 5.7, 5.8, 5.10, 5.11 (2x), 5.14, 5.15|
|bgcolor:#ffffaa;{{greek{κριτής}}}|bgcolor:#ffffaa;(the) Judge|bgcolor:#ffffaa;2x|bgcolor:#ffffaa;4.12, 5.9|
|bgcolor:#ffee77;{{greek{κυρίου Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;The Lord Jesus Christ|bgcolor:#ffee77;1x|bgcolor:#ffee77;1.1|
|bgcolor:#ffffaa;{{greek{τοῦ πατρὸς τῶν φώτων}}}|bgcolor:#ffffaa;The Father of lights|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;1.17|
|bgcolor:#ffffaa;{{greek{τῷ θεῷ καὶ πατρὶ}}}|bgcolor:#ffffaa;[our] God and Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;1.27|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης}}}|bgcolor:#ffee77;Our glorious Lord Jesus Christ|bgcolor:#ffee77;1x|bgcolor:#ffee77;2.1|
|bgcolor:#ffffaa;{{greek{τὸν κύριον καὶ πατέρα}}}|bgcolor:#ffffaa;The Lord and Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;3.9|
|bgcolor:#ffffaa;{{greek{νομοθέτης}}}|bgcolor:#ffffaa;Lawgiver|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;4.12|
|bgcolor:#ffffaa;{{greek{κυρίου Σαβαὼθ}}}|bgcolor:#ffffaa;The Lord of hosts|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;5.4|

{{squote{Source: the author's personal study.}}}

|!Greek word or phrase|!Translation|!Frequency|!Verses|
|bgcolor:#ffee77;{{greek{κύριος}}}|bgcolor:#ffee77;The Lord|bgcolor:#ffee77;3x|bgcolor:#ffee77;5, 9, 14|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;Our Lord Jesus Christ|bgcolor:#ffee77;3x|bgcolor:#ffee77;17, 21, 25|
|bgcolor:#ffee77;{{greek{Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;Jesus Christ|bgcolor:#ffee77;2x|bgcolor:#ffee77;1 (2x)|
|bgcolor:#ffffaa;{{greek{θεῷ πατρὶ}}}|bgcolor:#ffffaa;God the Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;1|
|bgcolor:#ffffaa;{{greek{τοῦ θεοῦ ἡμῶν}}}|bgcolor:#ffffaa;Our God|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;4|
|bgcolor:#ffee77;{{greek{τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν}}}|bgcolor:#ffee77;Jesus Christ, our only sovereign Lord|bgcolor:#ffee77;1x|bgcolor:#ffee77;4|
|bgcolor:#ddcc66;{{greek{πνεῦμα}}}|bgcolor:#ddcc66;The Spirit|bgcolor:#ddcc66;1x|bgcolor:#ddcc66;19|
|bgcolor:#ddcc66;{{greek{πνεύματι ἁγίῳ}}}|bgcolor:#ddcc66;The Holy Spirit|bgcolor:#ddcc66;1x|bgcolor:#ddcc66;20|
|bgcolor:#ffffaa;{{greek{θεοῦ}}}|bgcolor:#ffffaa;God|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;21|
|bgcolor:#ffffaa;{{greek{μόνῳ θεῷ σωτῆρι ἡμῶν}}}|bgcolor:#ffffaa;The only God, our Savior|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;25|
{{squote{Source: the author's personal study. }}}

|!Greek word or phrase|!Translation|!Frequency|!Verses|
|bgcolor:#ffffaa;{{greek{θεὸς}}}|bgcolor:#ffffaa;God|bgcolor:#ffffaa;8x|bgcolor:#ffffaa;[[1.1|http://biblia.com/bible/esv/Tit%201.1]] (2x), [[1.2|http://biblia.com/bible/esv/Tit%201.2]], [[1.7|http://biblia.com/bible/esv/Tit%201.7]], [[1.16|http://biblia.com/bible/esv/Tit%201.16]], [[2.5|http://biblia.com/bible/esv/Tit%202.5]], [[2.11|http://biblia.com/bible/esv/Tit%202.11]], [[3.8|http://biblia.com/bible/esv/Tit%203.8]]|
|bgcolor:#ffffaa;{{greek{τοῦ σωτῆρος ἡμῶν θεοῦ}}}|bgcolor:#ffffaa;God our Savior|bgcolor:#ffffaa;3x|bgcolor:#ffffaa;[[1.3|http://biblia.com/bible/esv/Tit%201.3]], [[2.10|http://biblia.com/bible/esv/Tit%202.10]], [[3.4|http://biblia.com/bible/esv/Tit%203.4]]|
|bgcolor:#ffee77;{{greek{Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;Jesus Christ|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[1.1|http://biblia.com/bible/esv/Tit%201.1]]|
|bgcolor:#ffffaa;{{greek{θεοῦ πατρὸς}}}|bgcolor:#ffffaa;God the Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;[[1.4|http://biblia.com/bible/esv/Tit%201.4]]|
|bgcolor:#ffee77;{{greek{Χριστοῦ Ἰησοῦ τοῦ σωτῆρος ἡμῶν}}}|bgcolor:#ffee77;Christ Jesus our Savior|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[1.4|http://biblia.com/bible/esv/Tit%201.4]]|
|bgcolor:#ffee77;{{greek{τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;Our great God and Savior, Jesus Christ|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[2.13|http://biblia.com/bible/esv/Tit%202.13]]|
|bgcolor:#ddcc66;{{greek{πνεύματος ἁγίου}}}|bgcolor:#ddcc66;The Holy Spirit|bgcolor:#ddcc66;1x|bgcolor:#ddcc66;[[3.5|http://biblia.com/bible/esv/Tit%203.5]]|
|bgcolor:#ffee77;{{greek{Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν}}}|bgcolor:#ffee77;Jesus Christ our Savior|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[3.6|http://biblia.com/bible/esv/Tit%203.6]]|

{{squote{Source: the author's personal study}}}

|width:150px;!Greek Word|!Translation|!Frequency|!Location|
|bgcolor:#ffffaa;{{greek{ὁ θεός}}}|bgcolor:#ffffaa;God|bgcolor:#ffffaa;106x|bgcolor:#ffffaa;1.1, 1.2, 1.4, 1.9, 1.18, 1.20, 1.21 (2x), 1.24 (3x), 1.25 (2x), 1.27 (2x), 1.30, 2.1, 2.5, 2.7 (2x), 2.9, 2.10 (2x), 2.11 (2x), 2.12 (2x), 2.14, 3.6, 3.7, 3.9 (3x), 3.10, 3.16 (2x), 3.17 (3x), 3.19, 3.23, 4.1, 4.5, 4.9, 4.20, 5.13, 6.9, 6.10, 6.11, 6.13, 6.14, 6.19, 6.20, 7.7, 7.15, 7.17, 7.19, 7.20, 7.24 (2x), 7.40, 8.3 (2x), 8.4, 8.8, 9.9, 9.21, 10.5, 10.13, 10.20, 10.30, 10.31, 10.32, 11.3, 11.7, 11.12, 11.13, 11.16, 11.19, 11.22, 12.3, 12.5, 12.18, 12.24, 12.28, 14.2, 14.16, 14.18, 14.25 (2x), 14.28, 14.33 (2x), 14.36, 15.9, 15.10 (2x), 15.15 (2x), 15.27, 15.28, 15.34, 15.38, 15.50, 15.57, 16.1|
|bgcolor:#ffee77;{{greek{ὁ κύριος}}}|bgcolor:#ffee77;The Lord|bgcolor:#ffee77;52x|bgcolor:#ffee77;1.31, 2.16, 3.5, 3.20, 4.4, 4.5, 4.17, 4.19, 5.5, 6.13 (2x), 6.14, 6.17, 7.10, 7.12, 7.17, 7.22 (2x), 7.25 (2x), 7.32 (2x), 7.34 (2x), 7.35, 7.39, 9.1, 9.2, 9.5, 9.14, 10.9, 10.21 (2x), 10.22, 10.26, 11.11, 11.20, 11.23, 11.26, 11.27 (2x), 11.29, 11.32, 12.5, 14.21, 14.37, 15.58 (2x), 16.10, 16.19, 16.22 (2x)|
|bgcolor:#ffee77;{{greek{τοῦ Χριστοῦ}}}|bgcolor:#ffee77;Christ|bgcolor:#ffee77;43x|bgcolor:#ffee77;1.6, 1.12, 1.13, 1.17 (2x), 1.23, 1.24, 2.16, 3.1, 3.23 (2x), 4.1, 4.10 (2x), 4.15, 6.15 (2x), 7.22, 8.11, 8.12, 9.12, 9.21, 10.4, 10.16 (2x), 11.1, 11.3 (2x), 12.12, 12.27, 15.3, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.22, 15.23, 15.27|
|bgcolor:#ddcc66;{{greek{τὸ πνεῦμα}}}|bgcolor:#ddcc66;The Spirit|bgcolor:#ddcc66;15x|bgcolor:#ddcc66;2.4, 2.10 (2x), 2.12, 2.13, 2.14, 12.4, 12.7, 12.8 (2x), 12.9 (2x), 12.11, 12.13 (2x)|
|bgcolor:#ffee77;{{greek{Χριστῷ Ἰησοῦ}}}|bgcolor:#ffee77;Christ Jesus|bgcolor:#ffee77;7x|bgcolor:#ffee77;1.1, 1.2, 1.4, 1.30, 4.15, 4.17, 16.24|
|bgcolor:#ddcc66;{{greek{τὸ πνεῦμα τοῦ θεοῦ}}}|bgcolor:#ddcc66;The Spirit (of God)|bgcolor:#ddcc66;7x|bgcolor:#ddcc66;2.11, 2.14, 3.16, 5.3 (?), 6.11, 7.40, 12.3|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;Our Lord Jesus Christ|bgcolor:#ffee77;5x|bgcolor:#ffee77;1.2, 1.7, 1.8, 1.10, 15.57|
|bgcolor:#ffee77;{{greek{ὁ κύριος Ἰησοῦς}}}|bgcolor:#ffee77;The/our Lord Jesus|bgcolor:#ffee77;4x|bgcolor:#ffee77;5:4 (2x), 11.23, 16.23|
|bgcolor:#ffffaa;{{greek{θεοῦ πατρὸς}}}|bgcolor:#ffffaa;God (the/our) Father|bgcolor:#ffffaa;3x|bgcolor:#ffffaa;1.3, 8.6, 15.24|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;The Lord Jesus Christ|bgcolor:#ffee77;3x|bgcolor:#ffee77;1.3, 6.11, 8.6|
|bgcolor:#ffee77;{{greek{ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ}}}|bgcolor:#ffee77;The (second) man from heaven|bgcolor:#ffee77;3x|bgcolor:#ffee77;15.47, 15.48, 15.49|
|bgcolor:#ffee77;{{greek{Ἰησοῦς Χριστός}}}|bgcolor:#ffee77;Jesus Christ|bgcolor:#ffee77;2x|bgcolor:#ffee77;[[2.2|http://biblia.com/bible/esv/1%20Cor%202.2]], [[3.11|http://biblia.com/bible/esv/1%20Cor%203.11]]|
|bgcolor:#ddcc66;{{greek{πνεύματι ἁγίῳ}}}|bgcolor:#ddcc66;The Holy Spirit|bgcolor:#ddcc66;2x|bgcolor:#ddcc66;[[6.19|http://biblia.com/bible/esv/1%20Cor%206.19]], [[12.3|http://biblia.com/bible/esv/1%20Cor%2012.3]]|
|bgcolor:#ffee77;{{greek{Ἰησοῦς}}}|bgcolor:#ffee77;Jesus|bgcolor:#ffee77;2x|bgcolor:#ffee77;[[12.3|http://biblia.com/bible/esv/1%20Cor%2012.3]] (2x)|
|bgcolor:#ffee77;{{greek{τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν}}}|bgcolor:#ffee77;His Son Jesus Christ our Lord|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[1.9|http://biblia.com/bible/esv/1%20Cor%201.9]]|
|bgcolor:#ffee77;{{greek{τὸν κύριον τῆς δόξης}}}|bgcolor:#ffee77;The Lord of glory|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[2.8|http://biblia.com/bible/esv/1%20Cor%202.8]]|
|bgcolor:#ffee77;{{greek{τὸ πάσχα ἡμῶν Χριστός}}}|bgcolor:#ffee77;Christ, our Passover Lamb|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[5.7|http://biblia.com/bible/esv/1%20Cor%205.7]]|
|bgcolor:#ffee77;{{greek{Ἰησοῦν τὸν κύριον}}}|bgcolor:#ffee77;Jesus our Lord|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[9.1|http://biblia.com/bible/esv/1%20Cor%209.1]]|
|bgcolor:#ffee77;{{greek{ὁ υἱὸς}}}|bgcolor:#ffee77;The Son|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[15.28|http://biblia.com/bible/esv/1%20Cor%2015.28]]|
|bgcolor:#ffee77;{{greek{Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν}}}|bgcolor:#ffee77;Christ Jesus our Lord|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[15.31|http://biblia.com/bible/esv/1%20Cor%2015.31]]|
|bgcolor:#ffee77;{{greek{ὁ ἔσχατος Ἀδὰμ}}}|bgcolor:#ffee77;The last Adam|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[15.45|http://biblia.com/bible/esv/1%20Cor%2015.45]]|

{{squote{Source: the author's personal study.}}}

|!Greek word or phrase |!Translation |!Frequency |!Verses|
|bgcolor:#ffffaa;{{greek{ὁ θεὸς}}}|bgcolor:#ffffaa;God|bgcolor:#ffffaa;11x|bgcolor:#ffffaa;1:3, 1:4, 1:5 (2x), 1:6, 1:8, 2:4, 2:11, 2:13 (2x), 3:5|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου}}}|bgcolor:#ffee77;the Lord|bgcolor:#ffee77;8x|bgcolor:#ffee77;1:9, 2:2, 2:13, 3:1, 3:4, 3:5, 3:16|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;the Lord Jesus Christ|bgcolor:#ffee77;5x|bgcolor:#ffee77;1:1, 1:2, 1:12, 3:6, 3:12|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ }}}|bgcolor:#ffee77;our Lord Jesus Christ|bgcolor:#ffee77;4x|bgcolor:#ffee77;2:1, 2:14, 2:16, 3:18|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου Ἰησοῦ}}}|bgcolor:#ffee77;the Lord Jesus|bgcolor:#ffee77;2x|bgcolor:#ffee77;1:7, 2:8|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν Ἰησοῦ}}}|bgcolor:#ffee77;our Lord Jesus|bgcolor:#ffee77;2x|bgcolor:#ffee77;1:8, 1:12|
|bgcolor:#ffffaa;{{greek{ὁ θεὸς ἡμῶν}}}|bgcolor:#ffffaa;our God|bgcolor:#ffffaa;2x|bgcolor:#ffffaa;1:11, 1:12|
|bgcolor:#ffffaa;{{greek{θεῷ πατρὶ ἡμῶν}}}|bgcolor:#ffffaa;God our Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;1:1|
|bgcolor:#ffffaa;{{greek{θεοῦ πατρὸς}}}|bgcolor:#ffffaa;God the Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;1:2|
|bgcolor:#ddcc66;{{greek{πνεύματος}}}|bgcolor:#ddcc66;the Spirit|bgcolor:#ddcc66;1x|bgcolor:#ddcc66;2:13|
|bgcolor:#ffee77;{{greek{τοῦ Χριστοῦ}}}|bgcolor:#ffee77;Christ|bgcolor:#ffee77;1x|bgcolor:#ffee77;3:5|
|bgcolor:#ffee77;{{greek{ὁ κύριος τῆς εἰρήνης}}}|bgcolor:#ffee77;the Lord of peace|bgcolor:#ffee77;1x|bgcolor:#ffee77;3:16|
{{squote{Source: the author's personal study.}}}

/***
|Name|NestedSlidersPlugin|
|Source|http://www.TiddlyTools.com/#NestedSlidersPlugin|
|Documentation|http://www.TiddlyTools.com/#NestedSlidersPluginInfo|
|Version|2.4.9|
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements|
|~CoreVersion|2.1|
|Type|plugin|
|Description|show content in nest-able sliding/floating panels, without creating separate tiddlers for each panel's content|
!!!!!Documentation
>see [[NestedSlidersPluginInfo]]
!!!!!Configuration
<<<
<<option chkFloatingSlidersAnimate>> allow floating sliders to animate when opening/closing
>Note: This setting can cause 'clipping' problems in some versions of InternetExplorer.
>In addition, for floating slider animation to occur you must also allow animation in general (see [[AdvancedOptions]]).
<<<
!!!!!Revisions
<<<
2008.11.15 - 2.4.9 in adjustNestedSlider(), don't make adjustments if panel is marked as 'undocked' (CSS class).  In onClickNestedSlider(), SHIFT-CLICK docks panel (see [[MoveablePanelPlugin]])
|please see [[NestedSlidersPluginInfo]] for additional revision details|
2005.11.03 - 1.0.0 initial public release.  Thanks to RodneyGomes, GeoffSlocock, and PaulPetterson for suggestions and experiments.
<<<
!!!!!Code
***/
//{{{
version.extensions.NestedSlidersPlugin= {major: 2, minor: 4, revision: 9, date: new Date(2008,11,15)};

// options for deferred rendering of sliders that are not initially displayed
if (config.options.chkFloatingSlidersAnimate===undefined)
	config.options.chkFloatingSlidersAnimate=false; // avoid clipping problems in IE

// default styles for 'floating' class
setStylesheet(".floatingPanel { position:absolute; z-index:10; padding:0.5em; margin:0em; \
	background-color:#eee; color:#000; border:1px solid #000; text-align:left; }","floatingPanelStylesheet");

// if removeCookie() function is not defined by TW core, define it here.
if (window.removeCookie===undefined) {
	window.removeCookie=function(name) {
		document.cookie = name+'=; expires=Thu, 01-Jan-1970 00:00:01 UTC; path=/;'; 
	}
}

config.formatters.push( {
	name: "nestedSliders",
	match: "\\n?\\+{3}",
	terminator: "\\s*\\={3}\\n?",
	lookahead: "\\n?\\+{3}(\\+)?(\\([^\\)]*\\))?(\\!*)?(\\^(?:[^\\^\\*\\@\\[\\>]*\\^)?)?(\\*)?(\\@)?(?:\\{\\{([\\w]+[\\s\\w]*)\\{)?(\\[[^\\]]*\\])?(\\[[^\\]]*\\])?(?:\\}{3})?(\\#[^:]*\\:)?(\\>)?(\\.\\.\\.)?\\s*",
	handler: function(w)
		{
			lookaheadRegExp = new RegExp(this.lookahead,"mg");
			lookaheadRegExp.lastIndex = w.matchStart;
			var lookaheadMatch = lookaheadRegExp.exec(w.source)
			if(lookaheadMatch && lookaheadMatch.index == w.matchStart)
			{
				var defopen=lookaheadMatch[1];
				var cookiename=lookaheadMatch[2];
				var header=lookaheadMatch[3];
				var panelwidth=lookaheadMatch[4];
				var transient=lookaheadMatch[5];
				var hover=lookaheadMatch[6];
				var buttonClass=lookaheadMatch[7];
				var label=lookaheadMatch[8];
				var openlabel=lookaheadMatch[9];
				var panelID=lookaheadMatch[10];
				var blockquote=lookaheadMatch[11];
				var deferred=lookaheadMatch[12];

				// location for rendering button and panel
				var place=w.output;

				// default to closed, no cookie, no accesskey, no alternate text/tip
				var show="none"; var cookie=""; var key="";
				var closedtext=">"; var closedtip="";
				var openedtext="<"; var openedtip="";

				// extra "+", default to open
				if (defopen) show="block";

				// cookie, use saved open/closed state
				if (cookiename) {
					cookie=cookiename.trim().slice(1,-1);
					cookie="chkSlider"+cookie;
					if (config.options[cookie]==undefined)
						{ config.options[cookie] = (show=="block") }
					show=config.options[cookie]?"block":"none";
				}

				// parse label/tooltip/accesskey: [label=X|tooltip]
				if (label) {
					var parts=label.trim().slice(1,-1).split("|");
					closedtext=parts.shift();
					if (closedtext.substr(closedtext.length-2,1)=="=")	
						{ key=closedtext.substr(closedtext.length-1,1); closedtext=closedtext.slice(0,-2); }
					openedtext=closedtext;
					if (parts.length) closedtip=openedtip=parts.join("|");
					else { closedtip="show "+closedtext; openedtip="hide "+closedtext; }
				}

				// parse alternate label/tooltip: [label|tooltip]
				if (openlabel) {
					var parts=openlabel.trim().slice(1,-1).split("|");
					openedtext=parts.shift();
					if (parts.length) openedtip=parts.join("|");
					else openedtip="hide "+openedtext;
				}

				var title=show=='block'?openedtext:closedtext;
				var tooltip=show=='block'?openedtip:closedtip;

				// create the button
				if (header) { // use "Hn" header format instead of button/link
					var lvl=(header.length>5)?5:header.length;
					var btn = createTiddlyElement(createTiddlyElement(place,"h"+lvl,null,null,null),"a",null,buttonClass,title);
					btn.onclick=onClickNestedSlider;
					btn.setAttribute("href","javascript:;");
					btn.setAttribute("title",tooltip);
				}
				else
					var btn = createTiddlyButton(place,title,tooltip,onClickNestedSlider,buttonClass);
				btn.innerHTML=title; // enables use of HTML entities in label

				// set extra button attributes
				btn.setAttribute("closedtext",closedtext);
				btn.setAttribute("closedtip",closedtip);
				btn.setAttribute("openedtext",openedtext);
				btn.setAttribute("openedtip",openedtip);
				btn.sliderCookie = cookie; // save the cookiename (if any) in the button object
				btn.defOpen=defopen!=null; // save default open/closed state (boolean)
				btn.keyparam=key; // save the access key letter ("" if none)
				if (key.length) {
					btn.setAttribute("accessKey",key); // init access key
					btn.onfocus=function(){this.setAttribute("accessKey",this.keyparam);}; // **reclaim** access key on focus
				}
				btn.setAttribute("hover",hover?"true":"false");
				btn.onmouseover=function(ev) {
					// optional 'open on hover' handling
					if (this.getAttribute("hover")=="true" && this.sliderPanel.style.display=='none') {
						document.onclick.call(document,ev); // close transients
						onClickNestedSlider(ev); // open this slider
					}
					// mouseover on button aligns floater position with button
					if (window.adjustSliderPos) window.adjustSliderPos(this.parentNode,this,this.sliderPanel);
				}

				// create slider panel
				var panelClass=panelwidth?"floatingPanel":"sliderPanel";
				if (panelID) panelID=panelID.slice(1,-1); // trim off delimiters
				var panel=createTiddlyElement(place,"div",panelID,panelClass,null);
				panel.button = btn; // so the slider panel know which button it belongs to
				btn.sliderPanel=panel; // so the button knows which slider panel it belongs to
				panel.defaultPanelWidth=(panelwidth && panelwidth.length>2)?panelwidth.slice(1,-1):"";
				panel.setAttribute("transient",transient=="*"?"true":"false");
				panel.style.display = show;
				panel.style.width=panel.defaultPanelWidth;
				panel.onmouseover=function(event) // mouseover on panel aligns floater position with button
					{ if (window.adjustSliderPos) window.adjustSliderPos(this.parentNode,this.button,this); }

				// render slider (or defer until shown) 
				w.nextMatch = lookaheadMatch.index + lookaheadMatch[0].length;
				if ((show=="block")||!deferred) {
					// render now if panel is supposed to be shown or NOT deferred rendering
					w.subWikify(blockquote?createTiddlyElement(panel,"blockquote"):panel,this.terminator);
					// align floater position with button
					if (window.adjustSliderPos) window.adjustSliderPos(place,btn,panel);
				}
				else {
					var src = w.source.substr(w.nextMatch);
					var endpos=findMatchingDelimiter(src,"+++","===");
					panel.setAttribute("raw",src.substr(0,endpos));
					panel.setAttribute("blockquote",blockquote?"true":"false");
					panel.setAttribute("rendered","false");
					w.nextMatch += endpos+3;
					if (w.source.substr(w.nextMatch,1)=="\n") w.nextMatch++;
				}
			}
		}
	}
)

function findMatchingDelimiter(src,starttext,endtext) {
	var startpos = 0;
	var endpos = src.indexOf(endtext);
	// check for nested delimiters
	while (src.substring(startpos,endpos-1).indexOf(starttext)!=-1) {
		// count number of nested 'starts'
		var startcount=0;
		var temp = src.substring(startpos,endpos-1);
		var pos=temp.indexOf(starttext);
		while (pos!=-1)  { startcount++; pos=temp.indexOf(starttext,pos+starttext.length); }
		// set up to check for additional 'starts' after adjusting endpos
		startpos=endpos+endtext.length;
		// find endpos for corresponding number of matching 'ends'
		while (startcount && endpos!=-1) {
			endpos = src.indexOf(endtext,endpos+endtext.length);
			startcount--;
		}
	}
	return (endpos==-1)?src.length:endpos;
}
//}}}
//{{{
window.onClickNestedSlider=function(e)
{
	if (!e) var e = window.event;
	var theTarget = resolveTarget(e);
	while (theTarget && theTarget.sliderPanel==undefined) theTarget=theTarget.parentNode;
	if (!theTarget) return false;
	var theSlider = theTarget.sliderPanel;
	var isOpen = theSlider.style.display!="none";

	// if SHIFT-CLICK, dock panel first (see [[MoveablePanelPlugin]])
	if (e.shiftKey && config.macros.moveablePanel) config.macros.moveablePanel.dock(theSlider,e);

	// toggle label
	theTarget.innerHTML=isOpen?theTarget.getAttribute("closedText"):theTarget.getAttribute("openedText");
	// toggle tooltip
	theTarget.setAttribute("title",isOpen?theTarget.getAttribute("closedTip"):theTarget.getAttribute("openedTip"));

	// deferred rendering (if needed)
	if (theSlider.getAttribute("rendered")=="false") {
		var place=theSlider;
		if (theSlider.getAttribute("blockquote")=="true")
			place=createTiddlyElement(place,"blockquote");
		wikify(theSlider.getAttribute("raw"),place);
		theSlider.setAttribute("rendered","true");
	}

	// show/hide the slider
	if(config.options.chkAnimate && (!hasClass(theSlider,'floatingPanel') || config.options.chkFloatingSlidersAnimate))
		anim.startAnimating(new Slider(theSlider,!isOpen,e.shiftKey || e.altKey,"none"));
	else
		theSlider.style.display = isOpen ? "none" : "block";

	// reset to default width (might have been changed via plugin code)
	theSlider.style.width=theSlider.defaultPanelWidth;

	// align floater panel position with target button
	if (!isOpen && window.adjustSliderPos) window.adjustSliderPos(theSlider.parentNode,theTarget,theSlider);

	// if showing panel, set focus to first 'focus-able' element in panel
	if (theSlider.style.display!="none") {
		var ctrls=theSlider.getElementsByTagName("*");
		for (var c=0; c<ctrls.length; c++) {
			var t=ctrls[c].tagName.toLowerCase();
			if ((t=="input" && ctrls[c].type!="hidden") || t=="textarea" || t=="select")
				{ try{ ctrls[c].focus(); } catch(err){;} break; }
		}
	}
	var cookie=theTarget.sliderCookie;
	if (cookie && cookie.length) {
		config.options[cookie]=!isOpen;
		if (config.options[cookie]!=theTarget.defOpen) window.saveOptionCookie(cookie);
		else window.removeCookie(cookie); // remove cookie if slider is in default display state
	}

	// prevent SHIFT-CLICK from being processed by browser (opens blank window... yuck!)
	// prevent clicks *within* a slider button from being processed by browser
	// but allow plain click to bubble up to page background (to close transients, if any)
	if (e.shiftKey || theTarget!=resolveTarget(e))
		{ e.cancelBubble=true; if (e.stopPropagation) e.stopPropagation(); }
	Popup.remove(); // close open popup (if any)
	return false;
}
//}}}
//{{{
// click in document background closes transient panels 
document.nestedSliders_savedOnClick=document.onclick;
document.onclick=function(ev) { if (!ev) var ev=window.event; var target=resolveTarget(ev);

	if (document.nestedSliders_savedOnClick)
		var retval=document.nestedSliders_savedOnClick.apply(this,arguments);
	// if click was inside a popup... leave transient panels alone
	var p=target; while (p) if (hasClass(p,"popup")) break; else p=p.parentNode;
	if (p) return retval;
	// if click was inside transient panel (or something contained by a transient panel), leave it alone
	var p=target; while (p) {
		if ((hasClass(p,"floatingPanel")||hasClass(p,"sliderPanel"))&&p.getAttribute("transient")=="true") break;
		p=p.parentNode;
	}
	if (p) return retval;
	// otherwise, find and close all transient panels...
	var all=document.all?document.all:document.getElementsByTagName("DIV");
	for (var i=0; i<all.length; i++) {
		 // if it is not a transient panel, or the click was on the button that opened this panel, don't close it.
		if (all[i].getAttribute("transient")!="true" || all[i].button==target) continue;
		// otherwise, if the panel is currently visible, close it by clicking it's button
		if (all[i].style.display!="none") window.onClickNestedSlider({target:all[i].button})
		if (!hasClass(all[i],"floatingPanel")&&!hasClass(all[i],"sliderPanel")) all[i].style.display="none";
	}
	return retval;
};
//}}}
//{{{
// adjust floating panel position based on button position
if (window.adjustSliderPos==undefined) window.adjustSliderPos=function(place,btn,panel) {
	if (hasClass(panel,"floatingPanel") && !hasClass(panel,"undocked")) {
		// see [[MoveablePanelPlugin]] for use of 'undocked'
		var rightEdge=document.body.offsetWidth-1;
		var panelWidth=panel.offsetWidth;
		var left=0;
		var top=btn.offsetHeight; 
		if (place.style.position=="relative" && findPosX(btn)+panelWidth>rightEdge) {
			left-=findPosX(btn)+panelWidth-rightEdge; // shift panel relative to button
			if (findPosX(btn)+left<0) left=-findPosX(btn); // stay within left edge
		}
		if (place.style.position!="relative") {
			var left=findPosX(btn);
			var top=findPosY(btn)+btn.offsetHeight;
			var p=place; while (p && !hasClass(p,'floatingPanel')) p=p.parentNode;
			if (p) { left-=findPosX(p); top-=findPosY(p); }
			if (left+panelWidth>rightEdge) left=rightEdge-panelWidth;
			if (left<0) left=0;
		}
		panel.style.left=left+"px"; panel.style.top=top+"px";
	}
}
//}}}
//{{{
// TW2.1 and earlier:
// hijack Slider stop handler so overflow is visible after animation has completed
Slider.prototype.coreStop = Slider.prototype.stop;
Slider.prototype.stop = function()
	{ this.coreStop.apply(this,arguments); this.element.style.overflow = "visible"; }

// TW2.2+
// hijack Morpher stop handler so sliderPanel/floatingPanel overflow is visible after animation has completed
if (version.major+.1*version.minor+.01*version.revision>=2.2) {
	Morpher.prototype.coreStop = Morpher.prototype.stop;
	Morpher.prototype.stop = function() {
		this.coreStop.apply(this,arguments);
		var e=this.element;
		if (hasClass(e,"sliderPanel")||hasClass(e,"floatingPanel")) {
			// adjust panel overflow and position after animation
			e.style.overflow = "visible";
			if (window.adjustSliderPos) window.adjustSliderPos(e.parentNode,e.button,e);
		}
	};
}
//}}}

{{squote{<<newTiddler tag:'New Testament background' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("New Testament background")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[The relationship between the OT and the NT]] (<<getTagCount 'The relationship between the OT and the NT'>>)
*[[Theology proper in the NT]] (<<getTagCount 'Theology proper in the NT'>>)
*[[Christology in the NT]] (<<getTagCount 'Christology in the NT'>>)
*[[The Holy Spirit in the NT]] (<<getTagCount 'The Holy Spirit in the NT'>>)
*[[Angels and demons in the NT]] (<<getTagCount 'Angels and demons in the NT'>>)
*[[Humanity and sin in in the NT]] (<<getTagCount 'Humanity and sin in in the NT'>>)
*[[Salvation in the NT]] (<<getTagCount 'Salvation in the NT'>>)
*[[The church in the NT]] (<<getTagCount 'The church in the NT'>>)
*[[The Christian life in the NT]] (<<getTagCount 'The Christian life in the NT'>>)
*[[Eschatology in the NT]] (<<getTagCount 'Eschatology in the NT'>>)

/***
|Name:|NewHerePlugin|
|Description:|Creates the new here and new journal macros|
|Version:|3.0 ($Rev: 3861 $)|
|Date:|$Date: 2008-03-08 10:53:09 +1000 (Sat, 08 Mar 2008) $|
|Source:|http://mptw.tiddlyspot.com/#NewHerePlugin|
|Author:|Simon Baird <simon.baird@gmail.com>, modified by giffmex|
|License|http://mptw.tiddlyspot.com/#TheBSDLicense|
***/
//{{{
merge(config.macros, {
	newHere: {
		handler: function(place,macroName,params,wikifier,paramString,tiddler) {
			wikify("<<newTiddler "+paramString+" tag:[["+tiddler.title+"]]>>",place,null,tiddler);
		}
	},
	newJournalHere: {
		handler: function(place,macroName,params,wikifier,paramString,tiddler) {
			wikify("<<newJournal "+paramString+" tag:[["+tiddler.title+"]]>>",place,null,tiddler);
		}
	}
});

//}}}

‘Apocalypse’ is a literary term coined by German scholar K. I. Nitzsch in 1822. It refers to works written by Jews and Christians between 200 B.C. and AD 100 that share similar characteristics. Below is a list of those characteristics.
*Apocalypses are usually pseudonymous – written as if by an ancient figure such as Enoch or Abraham.
*Apocalypses are usually written from a context of oppression, persecution and despair. Many scholars use the phrase ‘resistance literature’ to describe them.
*A heavenly intermediary usually appears in Apocalypses to interpret visions or reveal secret knowledge.
*Apocalypses contain a sharp dualism, a contrast between the present age dominated by evil, and a coming age of change.
*Apocalypses tend to be pessimistic about the possibility for positive change during the present age. What is needed is a radical divine intervention to overthrow God’s enemies and set things right.
*Apocalypses are usually filled with symbolism. 
*Apocalypses tend to be deterministic, portraying an inescapable future, set in stone by God’s fixed calendar of events.
*In apocalypses, events that are contemporary to the author are often portrayed as if they were prophesied long ago, so that what is happening in the author’s day is merely a fulfilment of what was revealed centuries before.
*"For all its apparent concreteness and vividness, the imagery of apocalyptic writing is essentially nonvisual and nonpictorial. While this literature seems to paint specific pictures, the images are almost impossible to put into composite pictorial form. {{squote{"Apocalyptic Visions of the Future" in Leland Ryken, Jim Wilhoit, Tremper Longman et al., //Dictionary of Biblical Imagery// (Downers Grove, IL: InterVarsity Press, 2000), 37.}}}
{{squote{Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Elwell y Yarbrough, Al Encuentro del Nuevo Testamento. (Grand Rapids: Baker, 2000), 395, Grant R. Osborne, “Recent Trends in the Study of the Apocalypse”, in The Face of New Testament Studies. (Grand Rapids: Baker Academic, 2004), 476}}}

*13.1-20 marks the beginning of the second half of the Gospel. Now the focus will be on the Upper Room conversation with Jesus' disciples, and the passion and resurrection of Jesus.
*13.1's comment about being 'just before the Passover feast' is the next time reference, following up on 11.55, 12.1, 12.12. (Michaels, 237)
*Hendriksen argues at length to show that both John and the Synoptics are referring to the same meal, eaten on Thursday night, as a Passover meal. He does this because some link "before the feast" in 13.1 with "he loved them to the uttermost", and then say that this love refers to eating the meal with them and washing their feet. If this were the case, then the supper mentioned in John would have to have been eaten before the Passover Supper mentioned in the Synoptics. Hendriksen's arguments are the following: 
**The themes in both the Synoptic's meal and that of John are similar; 
**The Synoptics make it clear that it was a Passover supper;
**Both John and the Synoptics are clear that Jesus died on Friday; 
**The word 'feast' in 13.29 is used everywhere else in John to refer to a seven day festival, not a specific meal.
*Up to now in John's Gospel, Jesus' hour has not come (2.4, 7.30, 8.20), but in 12.23 and 12.27 Jesus announces that his hour has come, and the comment in 13.1 about Jesus' hour looks back to that announcement.
*John does not refer to the Lord's Supper in his account of the upper room happenings. Perhaps he felt it was unnecessary, given that he alluded to the reality behind the Supper in chapter 6.
*//Three things Jesus knows in John 13.1-3://
**Jesus knew that his hour had come to depart out of this world to the Father (13.1, ESV)
**Jesus, knowing that the Father had given all things into his hands... (13.3, ESV)
**...and that he had come from God and was going back to God (13.3, ESV)
**These three themes will show up throughout the discourse in chs. 13-17
*13.2 is a setup for 13.21-30.
*Jesus is doing for his disciples what in that culture a servant would do for his master, a wife for her husband, or a student for his teacher. Peter calls Jesus "Lord" in v. 6 to point out this very inappropriate reversal. But then, the same Peter who calls Jesus 'Lord' in verse 6 is bossing him around in verse 8: "You shall never wash my feet, ever!" (Peter uses both words for no, {{greek{μὴ}}} and {{greek{οὐκ}}}).
*Hendriksen, 228, connects this passage with the Synoptics' mention of the discussion about who was the greatest (Luke 22.24). He says that one of the disciples should have washed their feet since there was no servant, but they refused because they were too proud. The water basin and the towel were in sight, according to the passage, but they did nothing about it. Perhaps the discussion about who was the greatest even arose because of the need, culturally, to have one of them to wash the others' feet.
*This passage clearly implies that Jesus washed even Judas' feet. This makes the gesture even more poignant.
*Hendriksen says that all Jesus had on after he removed his garments would be his loin-cloth. "Phil 2:7 'taking the form of a servant' comes to our mind immediately." (229)
*Hendriksen points out that the theological statements in verses 1-3 about God giving everything to Jesus, etc, make his humility even more notable.
*Verses 4-5 list six different actions. Hendriksen, 230, says that this is evidence that the scene stuck in John's mind.
*Peter's protest is stronger in Greek than what English can convey. Michaels translates it literally: "Lord, you? of me? wash the feet?" (246)
*Verses 7 and 19 both refer to things said and done so that the disciples will understand later. See [[John's references to things the disciples will understand later]]
*The cultural reference in 13.10 is to someone returning home from the public bath house. He is clean except for his feet, because dust and dirt from the walk home have dirtied his feet.
*Michaels asks questions regarding Jesus' reply in v. 10: "In what sense are the disciples clean? What is their first bath that makes a second unnecessary?" He can see how the early church would interpret this as baptism, but the text doesn't say this, and doesn't focus on the theme of baptism directly. In fact, the answer comes in 15.3: "...you are already clean because of the word I have spoken to you." But that raises another question: what does that mean?
*Hendriksen, 233: "He who in chapter 3 speaks about //spiritual// rebirth, in chapter 4 about //spiritual// water, and in chapter 6 about  the //spiritual// nourishment which he as bread of life provides, is here in 13.10 speaking about //spiritual// cleansing." Jesus is saying that the disciples who will soon be cleansed by the blood of Jesus will need merely to have their feet washed as they go out into the world as Jesus' servants and apostles.
*According to Michaels, 240, there is a progression in verses 7, 12 and 17. They will understand later - Do you understand? - Now that you understand. The other commentators I read do not agree with Michaels. They see verse 7 as referring to later, they will understand the foot-washing in the light of Jesus' death for their sake.
*Peter has called Jesus 'Lord' in verses 6 and 9. and in verse 13, Jesus capitalizes on this. Yes, he says, I am your Master. So, arguing from the greater to the lesser, if the Master washes feet, so must the servants. They must not be too proud to follow his example.
*Michaels, 241, says that the cleansing aspect of foot-washing implies not only service to others but forgiveness of each others' sins. 
*The call to wash each others' feet is John's version of the Synoptics' call to carry the cross.
**The passage begins with a reference to Jesus loving them to the end or 'to the max', a reference to the cross.
**Verse 7 implies that foot-washing will make more sense in light of the cross.
**Chapter 10.17-18 also shows Jesus acting humbly for his own, and is open about that meaning his death for them. The Shepherd lays down his life for the sheep.
**1 John 3.16 connects Jesus' self-expenditure with the self-expenditure expected of Jesus' disciples.
*Jesus doesn't command them to do //what// he did (a ceremony of foot-washing), but to do //as// he did (serve and love others in humility)
*The word in verse 16 translated by some Bible versions as 'messenger' is {{greek{ἀπόστολος}}}, apostle. It is the only time the word appears in the Gospel of John. (Michaels, 243)
*The connection between verse 17 and verses 18-19 is this: not all of you will be blessed in this way. One of you will not be blessed at all.
*"I know those I have chosen: see 6.70.
*The Scripture in verse 18 that must be fulfilled is Psalm 41.9. In it, David had been betrayed by Ahithopel (2 Samuel 15.12, 16.23) or someone like him. 
*Lifting up the heel is a gesture of contempt used in some cultures to this day.
*Parallels for 13.20 in the Synoptics: Matthew 10.40 and parallels, Matthew 18.5.
*It might be easy to overlook the connection between verse 20 and the foot-washing explanation, separated as they are by the parenthetical comment about Judas. But the idea is that the footwashing - the loving, serving and forgiving one another - has a missionary emphasis. This will be stated more clearly in 13.34-35. The world will see that they are disciples of Jesus as the disciples love one another.
{{squote{Sources: Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), J. Ramsey Michaels, //New International Biblical Commentary: John.// (Peabody, MA: Hendrickson, 1998), William Hendriksen, //New Testament Commentary: Exposition of the Gospel According to John.// (Grand Rapids: Baker, 1961), Herman Ridderbos, //The Gospel of John: A Theological Commentary.// (Grand Rapids: Wm. B. Eerdmans, 1997)}}}

*In ''Revelation 1.1'', God gives Jesus a visión in order to show his servants “what must soon take place.” In Daniel 2.28-29 and Daniel 2.45 Daniel tells the king that through a vision, God has shown the king “what must take place in the future”.
*In ''Revelation 1.4'', John wishes grace and peace on his readers “from him who is, and who was, and who is to come.”
**In Exodus 3.14, God says that his name is “I am.” In other words, he is the One who is.
**In Isaiah 41.4, God uses the same name of himself, but also says he is from the first and the last, stressing his eternal nature.
*In ''Revelation 1.5'', Jesus is called the “firstborn, ruler of the kings of the earth”, and is said to have freed us from our sins by his blood.
**The language of the “firstborn, ruler of the kings of the earth” comes from Psalm 89.27.
**Psalm 130.8 and Isaiah 40.2, which speak of the Lord redeeming Israel from their sins and their sins being paid for, have also been mentioned in connection with Revelation 1.5. They seems less of like allusions and more like cases of similar language.
*In ''Revelation 1.6'', Jesus is said to have made believers a “kingdom and priests” to serve God.
**In Exodus 19.6 God tells Israel she will be a “kingdom of priests.”
**In Isaiah 61.6 the prophet tells the people returning from exile that they will be called priests and ministers of God.
*''Revelation 1.7'' describes Jesus as coming with clouds, and those who pierced him and the people of the earth mourn because of him.
**In Daniel 5.13, One like a Son of man appears on clouds, arriving at God’s throne.
**In Zechariah 12.10-14 God says that Israel will look on “me, the one they have pierced”, and will lament and mourn.
*In ''Revelation 1.8'', echoing 1.4, “the Lord God” describes himself as the one “who is, and who was, and who  is to come, the Almighty”.
**In Exodus 3.14, God says that his name is “I am.” In other words, he is the One who is.
**In Isaiah 41.4, God uses the same name of himself, but also says he is from the first and the last, stressing his eternal nature.
**Amos 3.13 and 4.13 emphasize God’s title, “the Lord God Almighty”
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 1.13'', One like a Son of man stands among lampstands dressed in a long robe and a golden sash.
**In Ezekiel 9.2 and 9.11 a man in linen appears in Ezekiel’s vision.
**In Daniel 7.13, One like a Son of man approaches God’s throne.
**Daniel 10.5 mentions a man dressed in linen and a belt of fine gold.
*''Revelation 1.14-15'' describe Christ’s appearance: head and hair like snow and wool, eyes like fire, feet like glowing bronze in a furnace, and voice like rushing water.
**In Daniel 7.9 the Ancient of Days is described as having hair as white as wool. The verse also uses snow to speak of whiteness, and mentions fire.
**Daniel 10.6 describes a man in a vision whose face is like lightning, whose legs are like burnished bronze, and whose voice is like the sound of a multitude.
*In ''Revelation 1.16'' a  sharp double-edged sword protrudes from Christ’s mouth.  In Isaiah 49.2 the Servant says that God made his mouth like a “sharpened sword.”
*In ''Revelation 1.17'' Christ says he is the first and the last. In Isaiah 44.6 and 48.12 God says that he is the first and the last.
*In ''Revelation 1.19'' Jesus commands John to write what he has seen – “what is now and what will take place later.”
**In Isaiah 48.6 (especially in the LXX version) God says that he will tell the prophet new, previously hidden things.
**In Daniel 2.28-29 and Daniel 2.45, Daniel tells the king that through a vision, God has shown the king “what must take place in the future”.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 2.6'' Jesus says he hates the Nicolaitans. This is similar to Psalm 139.21, in which God says he hates the enemies of his people.
*In ''Revelation 2.7'' Jesus promises that the one who overcomes will eat from the tree of life in the paradise of God. The tree of life is placed  in the garden of Eden in Genesis 2.9. Adam and Eve’s access to the tree of life is taken away in Genesis 3.22 and 24. Ezekiel 28.13 compares the king of Tyre to a cherub in Eden, the garden of God. Ezekiel 31.8-9 compares the reigning Pharaoh of the day to a tree with which no tree in Eden, the garden of God, can compare.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*''Revelation 2.12 and 2.16'' allude to Isaiah 49.2, in which the Servant of the Lord has a mouth like a sharpened sword.
*''Revelation 2.14'' alludes to the story of Balaam’s enticing the Israelites to commit sexual immorality and eat food sacrificed to idols. This story is told briefly in Numbers 25.1-2 and 31.16.
*''Revelation 2.17'' mentions that Jesus will give his faithful followers manna and a new name.
**Psalm 78.24 mentions God’s giving of manna in Moses’ time. See Exodus 13 and Numbers 11 for more on manna.
**Isaiah 62.2 and 65.15 mention the new name that God will give his people.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*''Revelation 2.18'' describes Christ, whose feet are like burnished bronze. Daniel 10.6 describes a man in a vision whose legs are like burnished bronze.
*''Revelation 2.20'' compares a false prophetess to Jezebel, and says that she leads Christ’s people away to sexual immorality and food sacrificed to idols.
**Numbers 25.1-2 is about Balaam, but mentions Israel being misled into sexual immorality and eating food sacrificed to idols.
**1 Kings 16.31 mentions Jeroboam’s marriage to Jezebel and his subsequent idol worship.
**In 2 Kings 9.22 Jehu mentions the idolatry and witchcraft of Jezebel.
*In ''Revelation 2.23'' Christ says he will execute the children of Jezebel, with the result that the churches will know that he is one who “searches hearts and minds” and repays people according to their deeds.
**In Psalm 7.9 the psalmist prays to the God who searches hearts and minds.
**In Psalm 62.12 the psalmist expresses confidence that God will “reward each person according to what he has done.”
**Proverbs 24.12 connects the thoughts of the two verses from Psalms noted above. God weighs hearts and will repay people according to their works.
**Jeremiah 11.20 likewise sees God as one who tests hearts and judges people appropriately.
**Jeremiah 17.10 appears to be the principal verse alluded to by Revelation. In this verse God says he searches hearts and minds, and rewards people according to their deeds.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 2.8'' Jesus says he is the First and the Last. This alludes to Isaiah 44.6 and 48.12, where God says he is the First and the Last.
*In ''Revelation 2.10'' Jesus tells the church in Smyrna that he will test them for ten days. This could be an allusion to Daniel 1.12 and 1.14, where Daniel asks the chief official to test him and his friends for ten days with a special diet.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 3.5'', Jesus promises to never erase from the book of life the name of anyone who overcomes. There are three OT passages that refer to books that God keeps and adds or takes names away from.
**In Exodus 32.32-33, Moses tells God that if God won’t forgive Israel’s sins, Moses would prefer that God erase his name from the book he has written. God responds that the ones whom he will erase from his book are those who sin against him.
**In Psalm 69.28, the psalmist asks God to erase his attackers’ names from the book of the living.
**And according to Daniel 12.1, everyone whose name is found in ‘the book’ will be delivered from calamity.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 3.14'', Jesus calls himself the “ruler of God’s creation.” Proverbs 8.22 speaks of wisdom as the first or chief of God’s works.
*In ''Revelation 3.17'' Jesus quotes the church in Laodicea as saying “I am rich; I have acquired wealth”. This is nearly identical to Ephraim’s boast in Hosea 12.8: “I am very rich; I have become wealthy”.
*In ''Revelation 3.19'' Jesus says that he rebukes and disciplines those whom he loves. This is an allusion to Proverbs 3.12 that says that God disciplines those he loves.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 3.7'', Jesus presents himself as the one who has the key of David. What he opens, no one can shut, and what he shuts, no one can open.
**In Isaiah 22.22 God says he will give the key of David to Eliakim (the manager of King Hezekeiah’s household), and what he opens, no one can shut, and what he shuts, no one can open.
**Job 12.14 says that if God tears something down, human beings can’t build it back up, and if God closes a man in, no one can open.
*In ''Revelation 3.9'' Jesus tells the church in Philadelphia that he will make the members of the ’synagogue of Satan’ bow down before their feet and recognize that he has loved the members of the church in Philadelphia.
**In Isaiah 43.4 God tells Israel that he loves her.
**In Isaiah 45.14 God says that the Egyptians, Cushites and Sabeans will one day bow before the Israelites and plead with them, recognizing that God is with the Israelites.
**In Isaiah 49.23 God says that kings and queens will bow down before the Israelites and lick their feet. Then the Israelites will recognize that Yahweh is God.
**In Isaiah 60.14 God says that the children of those who afflicted Jerusalem will bow down before her and recognize her as the city of God.
*In ''Revelation 3.12'' Jesus promises that upon the one who conquers, he will write his own name, and the name of the city of his God.
**In Isaiah 62.2 Isaiah says that the mouth of the Lord will give Jerusalem a new name.
**In Isaiah 65.15 Isaiah says that God will one day call his servants by another name.
**In Ezekiel 48.35, part of Ezekiel’s vision of a future Jerusalem, Ezekiel hears that the name of the city is ‘The Lord is there’.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 5.1'' the one seated on the throne has a book sealed with seven seals.
**In 1 Kings 22.19 and 2 Chronicles 18.18 Micaiah announces that he saw the Lord sitting on his throne.
**In Psalm 47.8 says that God sits on his holy throne.
**In Isaiah 6.1 Isaiah reports that he saw God sitting on a throne.
**In Ezekiel 1.26-27 Ezekiel sees what looks like a throne with someone with a humanlike figure sitting on it.
**Sirach 1.8 says that God sits on his throne and is to be feared.
**Isaiah 29.11 compares a vision from God to the words of a book that is sealed.
*In ''Revelation 5.5'' one of the 24 elders tells John that Jesus is the Lion of the tribe of Judah and the Root of David, and that he has triumphed.
**Genesis 49.9-10 compares Judah to a lion and says that the scepter will not depart from Judah until he has conquered all the peoples and receives tribute from them.
**Isaiah 11.1 and 11.10 prophesy a shoot or branch that will come from the stump of Jesse (David’s father), bearing fruit and acting as a sign to the nations.
*In ''Revelation 5.6'' John sees a Lamb that had been slain, with seven eyes, before God’s throne.
**Isaiah 53.7 compares the Servant of the Lord to a lamb being led to the slaughterhouse.
**In Zechariah 4.10 the seven lamps from verse 2 are identified as the seven eyes of the Lord.
*In ''Revelation 5.7'' is another reference to the one seated on the throne.
**In 1 Kings 22.19 and 2 Chronicles 18.18 Micaiah announces that he saw the Lord sitting on his throne.
**In Psalm 47.8 says that God sits on his holy throne.
**In Isaiah 6.1 Isaiah reports that he saw God sitting on a throne.
**In Ezekiel 1.26-27 Ezekiel sees what looks like a throne with someone with a humanlike figure sitting on it.
**Sirach 1.8 says that God sits on his throne and is to be feared.
*In ''Revelation 5.8'' John sees the 24 elders with bowls of incense, which he says represents the prayers of the saints.
**Psalm 141.2 also compares prayers to incense.
*In ''Revelation 5.9'' the elders and the living creatures sing a new song because he has taken people from every tribe, language, people and nation.
**Psalm 33.3, 96.1, 98.1, and 149.1 exhort the listener to sing a new song.
**In Psalm 40.3 the psalmist affirms that God will put a new song in his mouth.
**In Psalm 144.9 the psalmist promises to sing a new song.
**Isaiah 42.10 exhorts people all the way to the ends of the earth, and the mariners and the inhabitants of the coastlands (i.e., all the nations) to sing a new song.
*In ''Revelation 5.10'' the elders and the living creatures sing that God has taken people from every nation and has made them a kingdom of priests, and they will reign on the earth.
**In Exodus 19.6 it is Israel that is made a kingdom of priests and a holy nation.
**Isaiah 61.6 comforts the exiles in Babylon and tells them that the nations will call them God’s priests and ministers. They will eat the wealth of the nations.
*In ''Revelation 5.11'' John says that the number of angels around the throne is myriads of myriads (ten thousands of ten thousands) and thousands of thousands.
**Daniel 7.10 says that Daniel saw thousands of thousands serving God before his throne, and ten thousand times ten thousand stood before him to be judged.
*In ''Revelation 5.12'' the living creatures, elders and multitude sing, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!”
**1 Chronicles 29.11 sings, “Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty….”
**Isaiah 53.7 compares the Servant of the Lord to a lamb led to the slaughterhouse.
*''Revelation 5.13'' is another reference to the one who is seated on the throne.
**In 1 Kings 22.19 and 2 Chronicles 18.18 Micaiah announces that he saw the Lord sitting on his throne.
**In Psalm 47.8 says that God sits on his holy throne.
**In Isaiah 6.1 Isaiah reports that he saw God sitting on a throne.
**In Ezekiel 1.26-27 Ezekiel sees what looks like a throne with someone with a humanlike figure sitting on it.
**Sirach 1.8 says that God sits on his throne and is to be feared.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

|bgcolor:#eeccff;1.1-2|bgcolor:#eeccff;- The allusion to Exodus 24.3-8 in 1 Peter 1.2|
|bgcolor:#eeccff;1.3-12|bgcolor:#eeccff;- The allusion to Job 23.12 in 1 Peter 1.7<br>- The allusion to Psalm 66.10 in 1 Peter 1.7<br>- The allusion to Proverbs 17.3 in 1 Peter 1.7<br>- The allusion to Isaiah 48.10 in 1 Peter 1.7<br>- The allusion to Zechariah 13.9 in 1 Peter 1.7<br>- The allusion to  Malachi 3.2-3 in 1 Peter 1.7<br>- The allusion to Psalm 22 in 1 Peter 1.11<br>- The allusion to Isaiah 53 in 1 Peter 1.11|
|bgcolor:#eeccff;1.13-2.3|bgcolor:#eeccff;- The quote of Leviticus 19.2 in 1 Peter 1.16<br>- The allusion to 2 Chronicles 19.7 in 1 Peter 1.17<br>- The allusion to Psalm 28.4 in 1 Peter 1.17<br>- The allusion to Psalm 62.12 in 1 Peter 1.17<br>- The allusion to Psalm 89.26 in 1 Peter 1.17<br>- The allusion to Proverbs 24.12 in 1 Peter 1.17<br>- The allusion to Isaiah 59.18 in 1 Peter 1.17<br>- The allusion to Isaiah 64.8 in 1 Peter 1.17<br>- The allusion to Jeremiah 3.19 in 1 Peter 1.17<br>- The allusion to Jeremiah 17.10 in 1 Peter 1.17<br>- The allusion to Daniel 6.26 in 1 Peter 1.23<br>- The allusion to Isaiah 40.6-8 in 1 Peter 1.24-25<br>- The allusion to Psalm 34.8 in 1 Peter 2.3|
|bgcolor:#eeccff;2.4-10|bgcolor:#eeccff;- The allusion to Psalm 118.22 in 1 Peter 2.4<br>- The allusion to Isaiah 28.16 in 1 Peter 2.4<br>- The allusion to Exodus 19.6  in 1 Peter 2.5<br>- The allusion to Isaiah 61.6 in 1 Peter 2.5<br>- The allusion to Isaiah 28.16 in 1 Peter 2.6-8<br>- The allusion to Psalm 118.22 in 1 Peter 2.7<br>- The allusion to Isaiah 8.14 in 1 Peter 2.8<br>- The allusion to Exodus 19.5-6 in 1 Peter 2.9<br>- The allusion to Exodus 23.22 in 1 Peter 2.9<br>- The allusion to Deuteronomy 7.6 in 1 Peter 2.9<br>- The allusion to Deuteronomy 10.15 in 1 Peter 2.9<br>- The allusion to Deuteronomy 14.2 in 1 Peter 2.9<br>- The allusion to Isaiah 9.2 in 1 Peter 2.9<br>- The allusion to Isaiah 42.12 in 1 Peter 2.9<br>- The allusion to Isaiah 43.20-21 in 1 Peter 2.9<br>- The allusion to Isaiah 61.6 in 1 Peter 2.9<br>- The allusion to Hosea 1.6 in 1 Peter 2.10<br>- The allusion to Hosea 1.9 in 1 Peter 2.10<br>- The allusion to Hosea 2.1 in 1 Peter 2.10<br>- The allusion to Hosea 2.23 in 1 Peter 2.10<br>- The allusion to Isaiah 43.20-21 in 1 Peter 2.10|
|bgcolor:#eeccff;2.11-3.12|bgcolor:#eeccff;- The allusion to Psalm 39.12 in 1 Peter 2.11<br>- The allusion to Isaiah 10.3 in 1 Peter 2.12<br>- The allusion to Proverbs 24.21 in 1 Peter 2.17<br>- The allusion to Isaiah 53.9 in 1 Peter 2.22<br>- The allusion to Isaiah 53.4-7, 53.12 in 1 Peter 2.24-25<br>- The allusion to Ezekiel 34.5-6 in 1 Peter 2.24-25<br>- The allusion to Genesis 18.12 in 1 Peter 3.6<br>- The allusion to Psalm 34.12-16 in 1 Peter 3.10-12|
|bgcolor:#eeccff;3.13-17|bgcolor:#eeccff;- The allusion to Isaiah 8.12-13 in 1 Peter 3.14-15|
|bgcolor:#eeccff;3.18-4.6|bgcolor:#eeccff;- The allusion to Genesis 6-9 in 1 Peter 3.18-22|
|bgcolor:#eeccff;4.7-11|bgcolor:#eeccff;- The allusion to Proverbs 10.12 in 1 Peter 4.8|
|bgcolor:#eeccff;4.12-19|bgcolor:#eeccff;- The allusion to Isaiah 11.2 in 1 Peter 4.14<br>- The allusion to Psalm 89.50-51 in 1 Peter 4.14<br>- The allusion to Jeremiah 25.29 in 1 Peter 4.17<br>- The allusion to Ezekiel 9.6 in 1 Peter 4.17<br>- The allusion to Proverbs 11.31 in 1 Peter 4.18<br>- The allusion to Psalm 31.5 in 1 Peter 4.19|
|bgcolor:#eeccff;5.1-11|bgcolor:#eeccff;- The quote of Proverbs 3.34 in 1 Peter 5.5<br>- The allusion to Job 22.29 in 1 Peter 5.6<br>- The allusion to Psalm 55.22 in 1 Peter 5.7<br>- The allusion to Psalm 22.13 in 1 Peter 5.8|
|bgcolor:#ddaaff;5.12-14|bgcolor:#ddaaff; - |

{{squote{Sources:}}}

|bgcolor:#ddaaff;1.1|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.2-10|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.1-12|bgcolor:#eeccff;- The allusion to Jeremiah 11.20 in 1 Thessalonians 2.4|
|bgcolor:#eeccff;2.13-16|bgcolor:#eeccff;- The allusion to Genesis 15.16 in 1 Thessalonians 2.16|
|bgcolor:#ddaaff;2.17-20|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.1-5|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.6-8|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;3.9-13|bgcolor:#eeccff;- The allusion to Zechariah 14.5 in 1 Thessalonians 3.13|
|bgcolor:#ddaaff;4.1-2|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.3-8|bgcolor:#eeccff;- The allusion to Psalm 79.6 in 1 Thessalonians 4.5<br>- The allusion to Jeremiah 10.25 in 1 Thessalonians 4.5<br>- The allusion to Psalm 94.1 in 1 Thessalonians 4.6<br>- The allusion to Sirach 5.3 in 1 Thessalonians 4.6<br>- The allusion to Ezekiel 36.27 in 1 Thessalonians 4.8|
|bgcolor:#eeccff;4.9-12|bgcolor:#eeccff;- The allusion to Jeremiah 31.33-34 in 1 Thessalonians 4.9|
|bgcolor:#ddaaff;4.13-18|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;5.1-11|bgcolor:#eeccff;- The allusion to Jeremiah 6.14 in 1 Thessalonians 5.3<br>- The allusion to Jeremiah 8.11 in 1 Thessalonians 5.3<br>- The allusion to Ezekiel 13.10 in 1 Thessalonians 5.3<br>- The allusion to Isaiah 59.17 in 1 Thessalonians 5.8<br>- The allusion to Wisdom 5.18 in 1 Thessalonians 5.8|
|bgcolor:#eeccff;5.12-22|bgcolor:#eeccff;- The allusion to Proverbs 20.22 in 1 Thessalonians 5.15<br>- The allusion to Job 1.1, 1.8 in 1 Thessalonians 5.22|
|bgcolor:#ddaaff;5.23-28|bgcolor:#ddaaff; - |
{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 891-901. }}}

|bgcolor:#ddaaff;1.1-2|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.3-11|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.12-17|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.18-20|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.1-7|bgcolor:#eeccff;- The allusion to Ezekiel 18.23 in 1 Timothy 2.4|
|bgcolor:#eeccff;2.8-15|bgcolor:#eeccff;- The allusion to Genesis 1.27 in 1 Timothy 2.13<br>- The allusion to Genesis 2.7 in 1 Timothy 2.13<br>- The allusion to Genesis 2.22 in 1 Timothy 2.13<br>- The allusion to Genesis 3.6 in 1 Timothy 2.13<br>- The allusion to Genesis 3.13 in 1 Timothy 2.13<br>- The allusion to Genesis 3.6 in 1 Timothy 2.14<br>- The allusion to Genesis 3.13 in 1 Timothy 2.14|
|bgcolor:#ddaaff;3.1-7|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.8-13|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.14-16|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.1-5|bgcolor:#eeccff;- The allusion to Genesis 9.3 in 1 Timothy 4.3<br>- The allusion to Genesis 1.31 in 1 Timothy 4.4|
|bgcolor:#ddaaff;4.6-10|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;4.11-16|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;5.1-2|bgcolor:#eeccff;- The allusion to Leviticus 19.32 in 1 Timothy 5.1|
|bgcolor:#eeccff;5.3-16|bgcolor:#eeccff;- The allusion to Jeremiah 49.11 in 1 Timothy 5.5|
|bgcolor:#eeccff;5.17-25|bgcolor:#eeccff;- The quote of Deuteronomy 25.4 in 1 Timothy 5.18<br>- The allusion to Deuteronomy 17.6 in 1 Timothy 5.19<br>- The allusion to Deuteronomy 19.15 in 1 Timothy 5.19|
|bgcolor:#ddaaff;6.1-2a|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;6.2b-10|bgcolor:#eeccff;- The allusion to Job 1.21 in 1 Timothy 6.7<br>- The allusion to Ecclesiastes 5.15 in 1 Timothy 6.7<br>- The allusion to Proverbs 30.8 in 1 Timothy 6.8<br>- The allusion to Proverbs 23.4 in 1 Timothy 6.9<br>- The allusion to Proverbs 28.22 in 1 Timothy 6.9|
|bgcolor:#eeccff;6.11-16|bgcolor:#eeccff;- The allusion to Deuteronomy 10.17 in 1 Timothy 6.15<br>- The allusion to 2 Maccabees 13.4 in 1 Timothy 6.15<br>- The allusion to 3 Maccabees 5.35 in 1 Timothy 6.15<br>- The allusion to Exodus 33.20 in 1 Timothy 6.16<br>- The allusion toPsalm 104.2 in 1 Timothy 6.16|
|bgcolor:#eeccff;6.17-19|bgcolor:#eeccff;- The allusion to Psalm 62.10 in 1 Timothy 6.17|
|bgcolor:#ddaaff;6.20-21a|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;6.21b|bgcolor:#ddaaff; - |

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901. }}}

|bgcolor:#ddaaff;1 John 1.1-4|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1 John 1.5-7|bgcolor:#eeccff;- The allusion to Isaiah 2.5 in 1 John 1.7|
|bgcolor:#eeccff;1 John 1.8-10|bgcolor:#eeccff;- The allusion to Psalm 32.5 in 1 John 1.7<br>- The allusion to Proverbs 28.13 in 1 John 1.7|
|bgcolor:#ddaaff;1 John 2.1-2|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 2.3-6|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1 John 2.7-11|bgcolor:#eeccff;- The allusion to Psalm 119.165 in 1 John 2.10|
|bgcolor:#eeccff;1 John 2.12-14|bgcolor:#eeccff;- The allusion to Psalm 25.11 in 1 John 2.12|
|bgcolor:#eeccff;1 John 2.15-17|bgcolor:#eeccff;- The allusion to Proverbs 27.20 in 1 John 2.16<br>- The allusion to Wisdom 5.15 in 1 John 2.17|
|bgcolor:#eeccff;1 John 2.18-27|bgcolor:#eeccff;- The allusion to Jeremiah 31.34 in 1 John 2.27|
|bgcolor:#ddaaff;1 John 2.28-3.3|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1 John 3.4-10|bgcolor:#eeccff;- The allusion to Isaiah 53.9 in 1 John 3.5|
|bgcolor:#eeccff;1 John 3.11-18|bgcolor:#eeccff;- The allusion to Genesis 4.8 in 1 John 3.12|
|bgcolor:#eeccff;1 John 3.19-24|bgcolor:#eeccff;- The allusion to Deuteronomy 15.7-8 in 1 John 3.17|
|bgcolor:#ddaaff;1 John 4.1-6|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 4.7-12|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 4.13-15|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 4.16-21|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1 John 5.1-5|bgcolor:#eeccff;- The allusion to Deuteronomy 30.11 in 1 John 5.3|
|bgcolor:#ddaaff;1 John 5.6-12|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 5.13|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 5.14-15|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 5.16-17|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 5.18-20|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1 John 5.21|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2 John|bgcolor:#eeccff;- The allusion to Numbers 12.8 in 2 John 12|
|bgcolor:#eeccff;3 John|bgcolor:#eeccff;- The allusion to Numbers 12.8 in 3 John 14|

{{squote{Sources:}}}

|bgcolor:#ddaaff;1.1-2|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1.3-11|bgcolor:#eeccff;- The allusion to Psalm 34.19 in 2 Corinthians 1.5<br>- The allusion to Psalm 94.19 in 2 Corinthians 1.5|
|bgcolor:#ddaaff;1.12-2.4|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.5-11|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.12-17|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;3.1-11|bgcolor:#eeccff;- The allusion to Exodus 24.12 in 2 Corinthians 3.3<br>- The allusion to Exodus 31.18 in 2 Corinthians 3.3<br>- The allusion to Exodus 34.1 in 2 Corinthians 3.3<br>- The allusion to Deuteronomy 9.10-11 in 2 Corinthians 3.3<br>- The allusion to Proverbs 3.3 in 2 Corinthians 3.3<br>- The allusion to Proverbs 7.3 in 2 Corinthians 3.3<br>- [The allusion to Jeremiah 31.33 in 2 Corinthians 3.3<br>- The allusion to Ezekiel 11.19 in 2 Corinthians 3.3<br>- The allusion to Ezekiel 36.26 in 2 Corinthians 3.3<br>- The allusion to Exodus 24.8 in 2 Corinthians 3.6<br>- The allusion to Jeremiah 31.31 in 2 Corinthians 3.6<br>- The allusion to Jeremiah 32.40 in 2 Corinthians 3.6<br>- The allusion to Exodus 34.29-30 in 2 Corinthians 3.7<br>- The allusion to Deuteronomy 27.26 in 2 Corinthians 3.9<br>- The allusion to Exodus 34.29-30 in 2 Corinthians 3.10|
|bgcolor:#eeccff;3.12-4.6|bgcolor:#eeccff;- The allusion to Exodus 34.33 in 2 Corinthians 3.13<br>- The allusion to Exodus 36.35 in 2 Corinthians 3.13<br>- The allusion to Exodus 34.34 in 2 Corinthians 3.16<br>- The allusion to Exodus 16.7 in 2 Corinthians 3.18<br>- The allusion to Exodus 24.17 in 2 Corinthians 3.18<br>- The allusion to Genesis 1.3 in 2 Corinthians 4.6<br>- The allusion to Isaiah 9.2 in 2 Corinthians 4.6|
|bgcolor:#eeccff;4.7-16a|bgcolor:#eeccff;- The quote of Psalm 116.10 (LXX) in 2 Corinthians 4.13|
|bgcolor:#eeccff;4.16b-5.10|bgcolor:#eeccff;- The allusion to Job 4.19 in 2 Corinthians 5.1<br>- The allusion to Ecclesiastes 12.14 in 2 Corinthians 5.10|
|bgcolor:#eeccff;5.11-6.10|bgcolor:#eeccff;- The allusion to Isaiah 43.18 in 2 Corinthians 5.17<br>- The allusion to Isaiah 52.7 in 2 Corinthians 5.20<br>- The quote of Isaiah 49.8 in 2 Corinthians 6.2<br>- The allusion to Psalm 118.18 in 2 Corinthians 6.9|
|bgcolor:#eeccff;6.11-7.4|bgcolor:#eeccff;- The quote of Leviticus 26.12 in 2 Corinthians 6.16<br>- The quote of Ezekiel 37.27 in 2 Corinthians 6.16<br>- The allusion to Jeremiah 32.38 in 2 Corinthians 6.16<br>- The quote of Isaiah 52.11 in 2 Corinthians 6.17a<br>- The quote of Ezekiel 20.34 in 2 Corinthians 6.17b<br>- The quote of 2 Samuel 7.8, 14 in 2 Corinthians 6.18<br>- The allusion to Isaiah 43.6 in 2 Corinthians 6.18<br>- The allusion to Jeremiah 31.9 in 2 Corinthians 6.18<br>- The allusion to Amos 3.13 (LXX) in 2 Corinthians 6.18<br>- The allusion to Amos 4.13 (LXX) in 2 Corinthians 6.18|
|bgcolor:#eeccff;7.5-16|bgcolor:#eeccff;- The allusion to Isaiah 49.13 in 2 Corinthians 7.6<br>- The allusion to Sirach 38.18 in 2 Corinthians 7.10|
|bgcolor:#ddaaff;8.1-6|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;8.7-15|bgcolor:#eeccff;- The allusion to Proverbs 3.27-28 in 2 Corinthians 8.12<br>- The quote of Exodus 16.18 in 2 Corinthians 8.15|
|bgcolor:#eeccff;8.16-24|bgcolor:#eeccff;- The allusion to Proverbs 3.4 (LXX) in 2 Corinthians 8.21|
|bgcolor:#ddaaff;9.1-5|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;9.6-15|bgcolor:#eeccff;- The allusion to Proverbs 11.24 in 2 Corinthians 9.6<br>- The allusion to Proverbs 22.9 in 2 Corinthians 9.6<br>- The allusion to Proverbs 22.8 (LXX) in 2 Corinthians 9.7<br>- The quote of Psalm 112.9 in 2 Corinthians 9.9<br>- The allusion to Isaiah 55.10 in 2 Corinthians 9.10<br>- The allusion to Hosea 10.12 (LXX) in 2 Corinthians 9.10|
|bgcolor:#ddaaff;10.1-6|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;10.7-18|bgcolor:#eeccff;- The quote of Jeremiah 9.24 in 2 Corinthians 10.17|
|bgcolor:#eeccff;11.1-15|bgcolor:#eeccff;- The allusion to Genesis 3.13 in 2 Corinthians 11.3|
|bgcolor:#eeccff;11.16-33|bgcolor:#eeccff;- The allusion to Deuteronomy 25.3 in 2 Corinthians 11.24|
|bgcolor:#eeccff;12.1-10|bgcolor:#eeccff;- The allusion to Job 2.6 in 2 Corinthians 12.7|
|bgcolor:#ddaaff;12.11-21|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;13.1-10|bgcolor:#eeccff;- The quote of Deuteronomy 19.15 in 2 Corinthians 13.1|
|bgcolor:#ddaaff;13.11-14|bgcolor:#ddaaff; - |

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901. }}}

|bgcolor:#ddaaff;2 Peter 1.1-2|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2 Peter 1.3-11|bgcolor:#eeccff;- The allusion to Daniel 7.27 in 2 Peter 1.11|
|bgcolor:#eeccff;2 Peter 1.12-21|bgcolor:#eeccff;- The allusion to Genesis 22.2 in 2 Peter 1.17<br>- The allusion to Psalm 2.7 in 2 Peter 1.17<br>- The allusion to Isaiah 42.1 in 2 Peter 1.17<br>- The allusion to Song of Songs 2.17 in 2 Peter 1.18<br>- The allusion to Numbers 24.17 in 2 Peter 1.19|
|bgcolor:#eeccff;2 Peter 2.1-3a|bgcolor:#eeccff;- The allusion to Proverbs 26.11 in 2 Peter 2.2|
|bgcolor:#eeccff;2 Peter 2.3b-10ª|bgcolor:#eeccff;- The allusion to Genesis 6.17 in 2 Peter 2.5<br>- The allusion to Genesis 19.29 in 2 Peter 2.6|
|bgcolor:#eeccff;2 Peter 2.10b-22|bgcolor:#eeccff;- The allusion to Numbers 22.21-35 in 2 Peter 2.15-16|
|bgcolor:#ddaaff;2 Peter 3.1-2|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2 Peter 3.3-13|bgcolor:#eeccff;- The allusion to in 2 Peter 3.5<br>- The allusion to in 2 Peter 3.8<br>- The allusion to in 2 Peter 3.9<br>- The allusion to in 2 Peter 3.10, 3.12<br>- The allusion to in 2 Peter 3.12<br>- The allusion to in 2 Peter 3.12-13<br>- The allusion to in 2 Peter 3.12-14<br>- The allusion to in 2 Peter 3.13|
|bgcolor:#ddaaff;2 Peter 3.14-18ª|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2 Peter 3.18b|bgcolor:#ddaaff; - |

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994)}}}

|bgcolor:#ddaaff;1.1-2|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1.3-12|bgcolor:#eeccff;- The allusion to Zechariah 14.5 in 2 Thessalonians 1.7<br>- The allusion to Psalm 79.6 in 2 Thessalonians 1.8<br>- The allusion to Isaiah 66.15 in 2 Thessalonians 1.8<br>- The allusion to Jeremiah 10.25 in 2 Thessalonians 1.8<br>- The allusion to Isaiah 2.10 in 2 Thessalonians 1.9<br>- The allusion to Isaiah 2.19 in 2 Thessalonians 1.9<br>- The allusion to Isaiah 2.21 (LXX) in 2 Thessalonians 1.9<br>- The allusion to Psalm 67.36 (LXX) in 2 Thessalonians 1.10<br>- The allusion to Psalm 88.8 (LXX) in 2 Thessalonians 1.10<br>- The allusion to Isaiah 49.3 in 2 Thessalonians 1.10<br>- The allusion to Isaiah 24.15 in 2 Thessalonians 1.12<br>- The allusion to Isaiah 66.5 in 2 Thessalonians 1.12<br>- The allusion to Malachi 1.11 in 2 Thessalonians 1.12|
|bgcolor:#eeccff;2.1-12|bgcolor:#eeccff;- The allusion to Ezekiel 28.2 in 2 Thessalonians 2.4<br>- The allusion to Daniel 11.36 in 2 Thessalonians 2.4<br>- The allusion to Job 4.9 in 2 Thessalonians 2.8<br>- The allusion to Isaiah 11.4 in 2 Thessalonians 2.8|
|bgcolor:#eeccff;2.13-3.5|bgcolor:#eeccff;- The allusion to Deuteronomy 33.12 in 2 Thessalonians 2.13|
|bgcolor:#ddaaff;3.6-15|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.16-18|bgcolor:#ddaaff; - |

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 891-901. }}}

|bgcolor:#ddaaff;1.1-2|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.3-5|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.6-8|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.9-10|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.11-14|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.15-18|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.1-7|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.8-13|bgcolor:#eeccff;- The allusion to Numbers 23.19 in 2 Timothy 2.13|
|bgcolor:#eeccff;2.14-26|bgcolor:#eeccff;- The quote of Numbers 16.5 in 2 Timothy 2.19<br>- The allusion to Numbers 16.26 in 2 Timothy 2.19|
|bgcolor:#eeccff;3.1-9|bgcolor:#eeccff;- The allusion to Exodus 7.11 in 2 Timothy 3.8<br>- The allusion to Exodus 7.22 in 2 Timothy 3.8|
|bgcolor:#eeccff;3.10-17|bgcolor:#eeccff;- The allusion to Psalm 34.19 in 2 Timothy 3.11|
|bgcolor:#ddaaff;4.1-8|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.9-18|bgcolor:#eeccff;- The allusion to 2 Samuel 3.39 in 2 Timothy 4.14<br>- The allusion to Psalm 28.4 in 2 Timothy 4.14<br>- The allusion to Psalm 62.12 in 2 Timothy 4.14<br>- The allusion to Proverbs 24.12 in 2 Timothy 4.14<br>- The allusion to Psalm 22.21 in 2 Timothy 4.17<br>- The allusion to Daniel 6.21 in 2 Timothy 4.17<br>- The allusion to 1 Maccabees 2.60 in 2 Timothy 4.17|
|bgcolor:#ddaaff;4.19-22|bgcolor:#ddaaff; - |

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901. }}}

|bgcolor:#ddaaff;1.1-2|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.3-12|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.13-23|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1.24-2.5|bgcolor:#eeccff;- The allusion to Proverbs 2.3-4 in Colossians 2.3<br>- The allusion to Isaiah 45.3 in Colossians 2.3<br>- The allusion to Enoch 46.3 in Colossians 2.3|
|bgcolor:#ddaaff;2.6-7|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.8|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.9-15|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.16-23|bgcolor:#eeccff;- The allusion to Isaiah 29.13 in Colossians 2.22|
|bgcolor:#eeccff;3.1-4|bgcolor:#eeccff;- The allusion to Psalm 110.1 in Colossians 3.1|
|bgcolor:#eeccff;3.5-11|bgcolor:#eeccff;- The allusion to Genesis 1.26-27 in Colossians 3.10|
|bgcolor:#ddaaff;3.12-17|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;3.18-4.1|bgcolor:#eeccff;- The allusion to Genesis 3.16 in Colossians 3.18<br>- The allusion to Deuteronomy 10.17 in Colossians 3.25<br>- The allusion to 2 Chromnicles 19.17 in Colossians 3.25<br>- The allusion to Leviticus 25.43 and 25.53 in Colossians 4.1|
|bgcolor:#ddaaff;4.2|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;4.3-4|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;4.5-6|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;4.7-18|bgcolor:#ddaaff; - |

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901.}}} 

Below is a chart showing the verses in which Galatians quotes or alludes to Old Testament and other Jewish texts. There are links taking the user to more information.
|!Section|!Quotes and allusions|
|bgcolor:#ddaaff;1.1-5|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.6-10|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.11-12|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1.13-17|bgcolor:#eeccff;- The allusion to Isaiah 49.1 in Galatians 1.15<br>- The allusion to Jeremiah 1.5 in Galatians 1.15|
|bgcolor:#ddaaff;1.18-24|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.1-10|bgcolor:#eeccff;- The allusion to Deuteronomy 10.17 in Galatians 2.6|
|bgcolor:#eeccff;2.11-21|bgcolor:#eeccff;- The allusion to Psalm 143.2 in Galatians 2.16|
|bgcolor:#ddaaff;3.1-5|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;3.6-9|bgcolor:#eeccff;- The quote of Genesis 15.6 in Galatians 3.6<br>- The quote of Genesis 12.3 in Galatians 3.8<br>- The quote of Genesis 18.18 in Galatians 3.8<br>- The allusion to Sirach 44.21 in Galatians 3.8|
|bgcolor:#eeccff;3.10-14|bgcolor:#eeccff;- The quote of Deuteronomy 27.27 (LXX) in Galatians 3.10<br>- The quote of Habakkuk 2.4 in Galatians 3.11<br>- The quote of Leviticus 18.5 in Galatians 3.12<br>- The quote of Deuteronomy 21.23 in Galatians 3.13|
|bgcolor:#eeccff;3.15-18|bgcolor:#eeccff;- The quote of Genesis 12.7 in Galatians 3.16<br>- The allusion to Exodus 12.40 in Galatians 3.17<br>- The allusion to Genesis 15.13 in Galatians 3.16<br>- The allusion to Genesis 17.7 in Galatians 3.16<br>- The allusion to Genesis 24.7 in Galatians 3.16|
|bgcolor:#ddaaff;3.19-25|bgcolor:#ddaaff;|
|bgcolor:#ddaaff;3.26-4.7|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.8-11|bgcolor:#eeccff;- The allusion to 2 Chronicles 13.9 in Galatians 4.8<br>- The allusion to Isaiah 37.19 in Galatians 4.8<br>- The allusion to Jeremiah 2.11 in Galatians 4.8|
|bgcolor:#eeccff;4.12-16|bgcolor:#eeccff;- The allusion to Amos 5.10 in Galatians 4.16|
|bgcolor:#ddaaff;4.17-20|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.21-27|bgcolor:#eeccff;- The allusion to Genesis 16.15 in Galatians 4.22<br>- The allusion to Genesis 21.2 in Galatians 4.22<br>- The quote of Isaiah 54.1 in Galatians 4.27|
|bgcolor:#eeccff;4.28-31|bgcolor:#eeccff;- The allusion to Genesis 21.9 in Galatians 4.29<br>- The quote of Genesis 21.20 in Galatians 4.30|
|bgcolor:#ddaaff;5.1-4|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;5.5-6|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;5.7-12|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;5.13-26|bgcolor:#eeccff;- The quote of Leviticus 19.18 in Galatians 5.14|
|bgcolor:#ddaaff;6.1-10|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;6.11-18|bgcolor:#eeccff;- The allusion to Psalm 125.5 in Galatians 6.16<br>- The allusion to Psalm 128.6 in Galatians 6.16|

{{squote{Sources:}}}

|bgcolor:#eeccff;1.1-4|bgcolor:#eeccff;- The allusion to Psalm 2.8 in Hebrews 1.2<br>- The allusion to Psalm 110.1 in Hebrews 1.3|
|bgcolor:#eeccff;1.5-14|bgcolor:#eeccff;- The quote of Psalm 2.7 in Hebrews 1.5a<br>- The quote of 2 Samuel 7.14 in Hebrews 1.5b<br>- The allusion to 1 Chronicles 17.13 in Hebrews 1.5<br>- The quote of Deuteronomy 32.43 (LXX) in Hebrews 1.6<br>- The allusion to Psalm 97.7 in Hebrews 1.6<br>- The quote of Psalm 104.4 (LXX) in Hebrews 1.7<br>- The quote of Psalm 45.6-7 in Hebrews 1.8-9<br>- The quote of Psalm 102.25-27 (LXX) in Hebrews 1.10-12<br>- The quote of Psalm 110.1 in Hebrews 1.13<br>- The allusion to Psalm 34.8 in Hebrews 1.14<br>- The allusion to Psalm 91.11 in Hebrews 1.14|
|bgcolor:#ddaaff;2.1-4|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.5-18|bgcolor:#eeccff;- The quote of Psalm 8.4-6 (LXX) in Hebrews 2.6-8<br>- The quote of Psalm 22.22 in Hebrews 2.12<br>- The quote of Isaiah 8.17 (LXX) in Hebrews 2.13a<br>- The quote of Isaiah 8.18 in Hebrews 2.13b<br>- The allusion to 2 Samuel 22.3 (LXX) in Hebrews 2.13<br>- The allusion to Isaiah 12.2 in Hebrews 2.13<br>- The allusion to Isaiah 41.8-9 in Hebrews 2.16|
|bgcolor:#eeccff;3.1-6|bgcolor:#eeccff;- The allusion to Numbers 12.7 in Hebrews 3.2, 5|
|bgcolor:#eeccff;3.7-19|bgcolor:#eeccff;- The quote of Psalm 95.7-11 in Hebrews 3.7-11<br>- The allusion to Exodus 17.7 in Hebrews 3.8<br>- The allusion to Numbers 20.2-5 in Hebrews 3.8<br>- The allusion to Numbers 14.21-23 in Hebrews 3.11<br>- The quote of Psalm 95.7-8 (LXX) in Hebrews 3.15<br>- The allusion to Numbers 14.1-35 in Hebrews 3.16-18<br>- The allusion to Numbers 14.29 in Hebrews 3.17<br>- The allusion to Numbers 14.22-23 in Hebrews 3.18<br>- The allusion to Psalm 95.11 in Hebrews 3.18|
|bgcolor:#eeccff;4.1-13|bgcolor:#eeccff;- The quote of Psalm 95.11 in Hebrews 4.3, 5<br>- The quote of Genesis 2.2 in Hebrews 4.4<br>- The quote of Psalm 95.7-8 (LXX) in Hebrews 4.7<br>- The allusion to Deuteronomy 31.7 in Hebrews 4.8<br>- The allusion to Joshua 22.4 in Hebrews 4.8<br>- The allusion to Genesis 2.2 in Hebrews 4.10<br>- The allusion to Isaiah 49.2 in Hebrews 4.12|
|bgcolor:#ddaaff;4.14-16|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;5.1-10|bgcolor:#eeccff;- The allusion to Leviticus 9.7 in Hebrews 5.3<br>- The allusion to Leviticus 16.6 in Hebrews 5.3<br>- The allusion to Exodus 28.1 in Hebrews 5.4<br>- The quote of Psalm 2.7 in Hebrews 5.5<br>- The quote of Psalm 110.4 in Hebrews 5.6<br>- The allusion to Isaiah 45.17 in Hebrews 5.9<br>- The allusion to Psalm 110.4 in Hebrews 5.10|
|bgcolor:#ddaaff;5.11-14|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;6.1-12|bgcolor:#eeccff;- The allusion to Genesis 3.17-18 in Hebrews 6.8|
|bgcolor:#eeccff;6.13-20|bgcolor:#eeccff;- The allusion to Genesis 22.16 in Hebrews 6.13<br>- The quote of Genesis 22.16-17 in Hebrews 6.13-14<br>- The allusion to Sirach 44.21 in Hebrews 6.14<br>- The allusion to Exodus 22.11 in Hebrews 6.16<br>- The allusion to Numbers 23.19 in Hebrews 6.18<br>- The allusion to 1 Samuel 15.29 in Hebrews 6.18<br>- The allusion toLeviticus 16.2-3 in Hebrews 6.19<br>- The allusion to Leviticus 16.12 in Hebrews 6.19<br>- The allusion to Leviticus 16.15 in Hebrews 6.19<br>- The allusion to Psalm 110.4 in Hebrews 6.20|
|bgcolor:#eeccff;7.1-10|bgcolor:#eeccff;- The quote of Genesis 14.17-20 in Hebrews 7.1-2<br>- The allusion to Psalm 110.4 in Hebrews 7.3<br>- The allusion to Numbers 18.21 in Hebrews 7.5|
|bgcolor:#eeccff;7.11-28|bgcolor:#eeccff;- The allusion to Genesis 49.10 in Hebrews 7.14<br>- The allusion to Isaiah 11.1 in Hebrews 7.14<br>- The quote of Psalm 110.4 in Hebrews 7.17, 21<br>- The allusion to Leviticus 9.7 in Hebrews 7.27<br>- The allusion to Leviticus 16.6 in Hebrews 7.27<br>- The allusion to Leviticus 16.15 in Hebrews 7.27|
|bgcolor:#eeccff;8.1-6|bgcolor:#eeccff;- The allusion to Psalm 110.1 in Hebrews 8.1<br>- The allusion to Numbers 24.6 (LXX) in Hebrews 8.2<br>- The quote of Exodus 25.40 in Hebrews 8.5|
|bgcolor:#eeccff;8.7-13|bgcolor:#eeccff;- The quote of Jeremiah 31.31-34 in Hebrews 8.8-12|
|bgcolor:#eeccff;9.1-10|bgcolor:#eeccff;- The allusion to Exodus 25.23-40 in Hebrews 9.2<br>- The allusion to Exodus 26.1-30 in Hebrews 9.2<br>- The allusion to Exodus 26.31-33 in Hebrews 9.3<br>- The allusion to Exodus 16.33 in Hebrews 9.4<br>- The allusion to Exodus 25.10-16 in Hebrews 9.4<br>- The allusion to Exodus 30.1-6 in Hebrews 9.4<br>- The allusion to Numbers 17.8-10 in Hebrews 9.4<br>- The allusion to Deuteronomy 10.3-5 in Hebrews 9.4<br>- The allusion to Exodus 25.18-22 in Hebrews 9.5<br>- The allusion to Numbers 18.2-6 in Hebrews 9.6<br>- The allusion to Exodus 30.10 in Hebrews 9.7<br>- The allusion to Leviticus 16.2 in Hebrews 9.7<br>- The allusion to Leviticus 16.14, 15 in Hebrews 9.7<br>- The allusion to Leviticus 11.2 in Hebrews 9.10<br>- The allusion to Leviticus 11.25 in Hebrews 9.10<br>- The allusion to Leviticus 15.18 in Hebrews 9.10<br>- The allusion to Numbers 19.13 in Hebrews 9.10|
|bgcolor:#eeccff;9.11-28|bgcolor:#eeccff;- The allusion to Leviticus 16.3 in Hebrews 9.13<br>- The allusion to Leviticus 16.14, 15 in Hebrews 9.13<br>- The allusion to Numbers 19.9 in Hebrews 9.13<br>- The allusion to Numbers 19.17-19 in Hebrews 9.13<br>- The allusion to Exodus 24.3 in Hebrews 9.19<br>- The allusion to Exodus 24.6-8 in Hebrews 9.19<br>- The allusion to Leviticus 14.4 in Hebrews 9.19<br>- The allusion to Numbers 19.6 in Hebrews 9.19<br>- The quote of Exodus 24.8 in Hebrews 9.20<br>- The allusion to Leviticus 8.15, 19 in Hebrews 9.21<br>- The allusion to Leviticus 17.11 in Hebrews 9.22<br>- The allusion to Genesis 3.19 in Hebrews 9.27<br>- The allusion to Isaiah 53.12 in Hebrews 9.28|
|bgcolor:#eeccff;10.1-18|bgcolor:#eeccff;- The allusion to Leviticus 16.15 in Hebrews 10.4<br>- The allusion to Leviticus 16.21in Hebrews 10.4<br>- The quote of Psalm 40.6-8 in Hebrews 10.5-7<br>- The allusion to Psalm 40.6 in Hebrews 10.8<br>- The allusion to Psalm 40.7 in Hebrews 10.9<br>- The allusion to Exodus 29.38 in Hebrews 10.11<br>- The allusion to Psalm 110.1 in Hebrews 10.12<br>- The allusion to Psalm 110.1 in Hebrews 10.13<br>- The quote of Jeremiah 31.33-34 in Hebrews 10.16-17|
|bgcolor:#eeccff;10.19-25|bgcolor:#eeccff;- The allusion to Ezekiel 36.25 in Hebrews 10.22|
|bgcolor:#eeccff;10.26-31|bgcolor:#eeccff;- The allusion to Isaiah 26.11 (LXX) in Hebrews 10.27<br>- The allusion to Deuteronomy 17.6 in Hebrews 10.28<br>- The allusion to Deuteronomy 19.15 in Hebrews 10.28<br>- The allusion to Exodus 24.8 in Hebrews 10.29<br>- The quote of Deuteronomy 32.35-36 in Hebrews 10.30<br>- The allusion to Psalm 135.14 in Hebrews 10.30|
|bgcolor:#eeccff;10.32-39|bgcolor:#eeccff;- The allusion to Isaiah 26.20 (LXX) in Hebrews 10.37<br>- The quote of Habakkuk 2.3-4 (LXX) in Hebrews 10.37-38|
|bgcolor:#eeccff;11.1-40|bgcolor:#eeccff;- The allusion to Genesis 1.1 in Hebrews 11.3<br>- The allusion to Psalm 33.6, 9 in Hebrews 11.3<br>- The allusion to Genesis 4.3-10 in Hebrews 11.4<br>- The quote of Genesis 5.24 (LXX) in Hebrews 11.5<br>- The allusion to Enoch 70.1-4 in Hebrews 11.5<br>- The allusion to Sirach 44.16 in Hebrews 11.5<br>- The allusion to Wisdom 4.10 in Hebrews 11.5<br>- The allusion to Genesis 6.13-22, 7.1 in Hebrews 11.7<br>- The allusion to Genesis 12.1-5 in Hebrews 11.8<br>- The allusion to Genesis 23.4 in Hebrews 11.9<br>- The allusion to Genesis 26.3 in Hebrews 11.9<br>- The allusion to Genesis 35.12 in Hebrews 11.9<br>The allusion to Genesis 35.27 in Hebrews 11.9<br>- The allusion to Genesis 17.19 in Hebrews 11.11<br>- The allusion to Genesis 18.11-14 in Hebrews 11.11<br>- The allusion to Genesis 21.2 in Hebrews 11.11<br>- The allusion to Genesis 15.5-6 in Hebrews 11.12<br>- The allusion to Genesis 22.17 in Hebrews 11.12<br>- The allusion to Genesis 32.12 in Hebrews 11.12<br>- The allusion to Exodus 32.13 in Hebrews 11.12<br>- The allusion to Deuteronomy 1.10 in Hebrews 11.12<br>- The allusion to Deuteronomy 10.22 in Hebrews 11.12<br>- The allusion to Daniel 3.36 (LXX) in Hebrews 11.12<br>- The allusion to Sirach 44.21 in Hebrews 11.12<br>- The allusion to Genesis 23.4 in Hebrews 11.13<br>- The allusion to Genesis 47.9 in Hebrews 11.13<br>- The allusion to 1 Chronicles 29.15 in Hebrews 11.13<br>- The allusion to Psalm 39.12 in Hebrews 11.13<br>- The allusion to Exodus 3.16, 3.15, 4.5 in Hebrews 11.16<br>- The allusion to Genesis 22.1-10 in Hebrews 11.17<br>- The quote of Genesis 21.12 in Hebrews 11.18<br>- The allusion to Genesis 27.27-29 in Hebrews 11.20<br>- The allusion to Genesis 27.39-40 in Hebrews 11.20<br>- The quote of Genesis 47.31 (LXX) in Hebrews 11.21<br>- The allusion to Genesis 48.15-16 in Hebrews 11.21<br>- The allusion to Genesis 50.24-25 in Hebrews 11.22<br>- The allusion to Exodus 13.19 in Hebrews 11.22<br>- The allusion to Exodus 1.22 in Hebrews 11.23<br>- The allusion to Exodus 2.2 in Hebrews 11.23<br>- The allusion to Exodus 2.10-12 in Hebrews 11.24<br>- The allusion to Exodus 2.15 in Hebrews 11.27<br>- The allusion to Exodus 12.51 in Hebrews 11.27<br>- The allusion to Exodus 12.21-30 in Hebrews 11.28<br>- The allusion to Exodus 14.21-31 in Hebrews 11.29<br>- The allusion to Joshua 6.12-21 in Hebrews 11.30<br>- The allusion to Joshua 2.11-12 in Hebrews 11.31<br>- The allusion to Joshua 6.21-25 in Hebrews 11.31<br>- The allusion to Judges 14.6-7 in Hebrews 11.33<br>- The allusion to 1 Samuel 17.34-36 in Hebrews 11.33<br>- The allusion to Daniel 6.1-27 in Hebrews 11.33<br>- The allusion to Daniel 3.23-25 in Hebrews 11.34<br>- The allusion to 1 Kings 17.17-24 in Hebrews 11.35<br>- The allusion to 2 Kings 4.25-37 in Hebrews 11.35<br>- The allusion to 2 Maccabees 6.18-7.42 in Hebrews 11.35<br>- The allusion to 1 Kings 22.26-27 in Hebrews 11.36<br>- The allusion to 2 Chronicles 18.25-26 in Hebrews11.36<br>- The allusion to Jeremiah 20.2 in Hebrews 11.36<br>- The allusion to Jeremiah 37.15 in Hebrews 11.36<br>- The allusion to Jeremiah 38.6 in Hebrews 11.36<br>- The allusion to 2 Chronicles 24.21 in Hebrews 11.37<br>- The allusion to The Assumption of Isaiah 5.11-14 in Hebrews 11.37|
|bgcolor:#eeccff;12.1-13|bgcolor:#eeccff;- The allusion to Psalm 110.1 in Hebrews 12.2<br>- The quote of Proverbs 3.11-12 (LXX) in Hebrews 12.5-6<br>- The allusion to Deuteronomy 8.5 in Hebrews 12.7<br>- The allusion to 2 Samuel 7.14 in Hebrews 12.7<br>- The allusion to Numbers 16.22 in Hebrews 12.9<br>- The allusion to Numbers 27.16 in Hebrews 12.9<br>- The allusion to Isaiah 35.3 in Hebrews 12.12<br>- The allusion to Sirach 25.23 in Hebrews 12.12<br>- The allusion to Proverbs 4.26 (LXX) in Hebrews 12.13|
|bgcolor:#eeccff;12.14-29|bgcolor:#eeccff;- The allusion to Psalm 34.14 in Hebrews 12.14<br>- The allusion to Deuteronomy 29.17 (LXX) in Hebrews 12.15<br>- The allusion to Genesis 25.33-34 in Hebrews 12.16<br>- The allusion to Genesis 27.30-40 in Hebrews 12.17<br>- The allusion to Exodus 19.16-22 in Hebrews 12.18-19<br>- The allusion to Exodus 20.18-21 in Hebrews 12.18-19<br>- The allusion to Deuteronomy 4.11-12 in Hebrews 12.18-19<br>- The allusion to Deuteronomy 5.22-27 in Hebrews 12.18-19<br>- The quote of Exodus 19.12-13 in Hebrews 12.20<br>- The quote of Deuteronomy 9.19 in Hebrews 12.21<br>- The allusion to Genesis 18.25 in Hebrews 12.23<br>- The allusion to Psalm 50.6 in Hebrews 12.23<br>- The allusion to Genesis 4.10 in Hebrews 12.24<br>- The quote of Haggai 2.6 (LXX) in Hebrews 12.26<br>- The allusion to Exodus 19.18 in Hebrews 12.26<br>- The allusion to Psalm 68.8 in Hebrews 12.26<br>- The allusion to Judges 5.4 in Hebrews 12.26<br>- The allusion to Deuteronomy 4.24 in Hebrews 12.9<br>- The allusion to Deuteronomy 9.3 in Hebrews 12.9<br>- The allusion to Isaiah 33.14 in Hebrews 12.29|
|bgcolor:#eeccff;13.1-17|bgcolor:#eeccff;- The allusion to Genesis 18.1-8 in Hebrews<br>- The allusion to Genesis 19.1-3 in Hebrews 13.2<br>- The quote of Deuteronomy 31.6, 8 in Hebrews 13.5<br>- The allusion to Genesis 28.15 in Hebrews 13.5<br>- The allusion to Joshua 1.5 in Hebrews 13.5<br>- The quote of Psalm 118.6 (LXX) in Hebrews 13.6<br>- The allusion to Leviticus 16.27 in Hebrews 13.11<br>- The allusion to 2 Chronicles 29.31 in Hebrews 13.15<br>- The allusion to Psalm 50.14 in Hebrews 13.15<br>- The allusion to Psalm 50.23 in Hebrews 13.15<br>- The allusion to Hosea 13.15 in Hebrews 13.15<br>- The allusion to Isaiah 62.6 in Hebrews 13.17<br>- The allusion to Ezekiel 3.17 in Hebrews 13.17|
|bgcolor:#ddaaff;13.18-19|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;13.20-25|bgcolor:#eeccff;- The allusion to Isaiah 55.3 in Hebrews 13.20<br>- The allusion to Isaiah 63.11 in Hebrews 13.20<br>- The allusion to Jeremiah 32.40 in Hebrews 13.20<br>- The allusion to Ezekiel 37.26 in Hebrews 13.20|

|bgcolor:#ddaaff;1.1|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.2-4|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1.5-8|bgcolor:#eeccff;- The allusion to Proverbs 2.3-6 in James 1.5|
|bgcolor:#eeccff;1.9-11|bgcolor:#eeccff;- The allusion to Psalm 102.4, 102.11 in James 1.10-11<br>- The allusion to Isaiah 40.6-7 in James 1.10-11|
|bgcolor:#ddaaff;1.12|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.13-15|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.16-18|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1.19-20|bgcolor:#eeccff;- The allusion to Ecclesiastes 7.9 in James 1.19|
|bgcolor:#eeccff;1.21-27|bgcolor:#eeccff;- The allusion to Psalm 34.13 in James 1.26<br>- The allusion to Psalm 39.1 in James 1.26<br>- The allusion to Psalm 141.3 in James 1.26|
|bgcolor:#eeccff;2.1-9|bgcolor:#eeccff;- The allusion to Job 34.19 in James 2.1<br>- The quote of Leviticus 19.18 in James 2.8<br>- The allusion to Deuteronomy 1.17 in James 2.9|
|bgcolor:#eeccff;2.10-13|bgcolor:#eeccff;- The quote of Exodus 20.13, 14 in James 2.11<br>- The allusion to Deuteronomy 5.18 in James 2.11|
|bgcolor:#eeccff;2.14-26|bgcolor:#eeccff;- The allusion to Genesis 22.9, 12 in James 2.21<br>- The quote of Genesis 15.6 in James 2.23<br>- The allusion to 2 Chronicles 20.7 in James 2.23<br>- The allusion to Isaiah 41.8 in James 2.23<br>- The allusion to Joshua 2.4 in James 2.25<br>- The allusion to Joshua 2.15 in James 2.25<br>- The allusion to Joshua 6.17 in James 2.25|
|bgcolor:#ddaaff;3.1-2a|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;3.2b-12|bgcolor:#eeccff;- The allusion to Psalm 140.3 in James 3.8<br>- The allusion to Genesis 1.26-27 in James 3.9|
|bgcolor:#eeccff;3.13-18|bgcolor:#eeccff;- The allusion to Isaiah 32.17 in James 3.18|
|bgcolor:#ddaaff;4.1-3|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.4-5|bgcolor:#eeccff;- The allusion to Exodus 20.5 in James 4.5|
|bgcolor:#eeccff;4.6-10|bgcolor:#eeccff;- The quote of Proverbs 3.34 in James 4.6<br>- The allusion to Isaiah 1.16 in James 4.8<br>- The allusion to Zechariah 1.3 in James 4.8<br>- The allusion to Malachi 3.7 in James 4.8<br>- The allusion to Job 5.11 in James 4.10|
|bgcolor:#ddaaff;4.11-12|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.13-16|bgcolor:#eeccff;- The allusion to Proverbs 27.1 in James 4.13-14|
|bgcolor:#ddaaff;4.17|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;5.1-6|bgcolor:#eeccff;- The allusion to Psalm 21.9 in James 5.3<br>- The allusion to Genesis 4.10 in James 5.4<br>- The allusion to Leviticus 19.13 in James 5.4<br>- The allusion to Psalm 18.6 in James 5.4<br>- The allusion to Psalm 24.14-15 in James 5.4<br>- The allusion to Isaiah 5.9 in James 5.4<br>- The allusion to Malachi 3.5 in James 5.4<br>- The allusion to Jeremiah 12.13 in James 5.5<br>- The allusion to Jeremiah 25.34 in James 5.11|
|bgcolor:#eeccff;5.7-9|bgcolor:#eeccff;- The allusion to Deuteronomy 11.14 in James 5.7<br>- The allusion to Jeremiah 5.24 in James 5.7<br>- The allusion to Joel 2.23 in James 5.7|
|bgcolor:#eeccff;5.10-11|bgcolor:#eeccff;- The allusion to Exodus 34.6 in James 5.11<br>- The allusion to Psalm 103.8 in James 5.11<br>- The allusion to Psalm 111.4 in James 5.11<br>- The allusion to Daniel 12.12 in James 5.11|
|bgcolor:#ddaaff;5.12|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;5.13-16|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;5.17-18|bgcolor:#eeccff;- The allusion to 1 Kings 17.1 in James 5.17<br>- The allusion to 1 Kings 18.42-45 in James 5.18|
|bgcolor:#eeccff;5.19-20|bgcolor:#eeccff;- The allusion to Proverbs 10.12 in James 5.20|

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901.}}}

|bgcolor:#eeccff;John 1.1-18|bgcolor:#eeccff;- The allusion to Genesis 1.1 in John 1.1<br>- The allusion to Wisdom 9.1 in John 1.3<br>- The allusion to Exodus 34.6 in John 1.14<br>- The allusion to Isaiah 60.1-2 in John 1.14<br>- The allusion to Psalms of Solomon 7.6 in John 1.14<br>- The allusion to Exodus 31.18 in John 1.17<br>- The allusion to 34.6, 28 in John 1.17<br>- The allusion to Exodus 33.20 in John 1.18|
|bgcolor:#eeccff;John 1.19-34|bgcolor:#eeccff;- The allusion to Deuteronomy 18.15, 18.18 in John 1.21<br>- The quote of Isaiah 40.3 LXX in John 1.23<br>- The allusion to Isaiah 53.6-7 in John 1.29|
|bgcolor:#eeccff;John 1.35-51|bgcolor:#eeccff;- The allusion to Deuteronomy 18.18 in John 1.45<br>- The allusion to Isaiah 7.14 in John 1.45<br>- The allusion to Isaiah 9.6 in John 1.45<br>- The allusion to Ezekiel 34.23 in John 1.45<br>- The allusion to 2 Samuel 7.14 in John 1.49<br>- The allusion to Psalm 2.7 in John 1.49<br>- The allusion to Zephaniah 3.15 in John 1.49<br>- The allusion to Genesis 28.12 in John 1.51|
|bgcolor:#eeccff;John 2.1-11|bgcolor:#eeccff;- The allusion to Genesis 41.55 in John 2.5|
|bgcolor:#eeccff;John 2.12-22|bgcolor:#eeccff;- The quote of Psalm 69.9 in John 2.17|
|bgcolor:#ddaaff;John 2.23-25|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 3.1-21|bgcolor:#eeccff;- The allusion to Ezekiel 36.25-27 in John 3.5<br>- The allusion to Ecclesiastes 11.5 in John 3.8<br>- The allusion to Wisdom 9.16 in John 3.12<br>- The allusion to Proverbs 30.4 in John 3.13<br>- The allusion to Numbers 21.9 in John 3.14<br>- The allusion to Isaiah 52.13 in John 3.14<br>- The allusion to Genesis 22.2, 22.12, 22.16 in John 3.16<br>- The allusion to Tobit 4.6 (LXX) in John 3.21|
|bgcolor:#eeccff;John 3.22-30|bgcolor:#eeccff;- The allusion to Malachi 3.1 in John 3.28|
|bgcolor:#ddaaff;John 3.31-36|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 4.1-42|bgcolor:#eeccff;- The allusion to Genesis 33.19 in John 4.5<br>- The allusion to Genesis 48.22 in John 4.5<br>- The allusion to Exodus 13.19 in John 4.5<br>- The allusion to Joshua 24.32 in John 4.5<br>- The allusion to Ezra 4.3 in John 4.9<br>The allusion to Ezra 9.1-10.44 in John 4.9<br>- The allusion to Numbers 20.8-11 in John 4.10<br>- The allusion to Isaiah 12.3 in John 4.14<br>- The allusion to Jeremiah 2.13 in John 4.14<br>- The allusion to Deuteronomy 11.29, 12.5-14, 27.12 in John 4.20<br>- The allusion to Joshua 8.33 in John 4.20<br>- The allusion to Psalm 122.1-5 in John 4.20<br>- The allusion to Isaiah 2.3 in John 4.22<br>- The allusion to Amos 9.13 in John 4.36<br>- The allusion to Micah 6.15 in John 4.37|
|bgcolor:#eeccff;John 4.43-54|bgcolor:#eeccff;- The allusion to Daniel 4.2, 4.37 in John 4.48|
|bgcolor:#eeccff;John 5.1-15|bgcolor:#eeccff;- The allusion to Ezekiel 17.21 in John 5.10|
|bgcolor:#eeccff;John 5.16-30|bgcolor:#eeccff;- The allusion to Enoch 69.27 in John 5.22<br>- The allusion to Daniel 7.13 in John 5.27<br>The allusion to Daniel 12.2 in John 5.29|
|bgcolor:#eeccff;John 5.31-47|bgcolor:#eeccff;- The allusion to Deuteronomy 31.26-27 in John 5.45<br>- The allusion to Deuteronomy 18.15 in John 5.46|
|bgcolor:#eeccff;John 6.1-15|bgcolor:#eeccff;- The allusion to Deuteronomy 18.15, 18.18 in John 6.14|
|bgcolor:#ddaaff;John 6.16-21|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 6.22-59|bgcolor:#eeccff;- The allusion to Malachi 3.1 in John 6.29<br>- The quote of Psalm 78.24 in John 6.31<br>- The allusion to Exodus 16.15 in John 6.31<br>- The allusion to Numbers 11.7-9 in John 6.31<br>- The allusion to Nehemiah 9.15 in John 6.31<br>- The allusion to Psalm 105.40 in John 6.31<br>- The quote of Isaiah 54.13-14 in John 6.45|
|bgcolor:#ddaaff;John 6.60-71|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 7.1-13|bgcolor:#eeccff;- The allusion to Leviticus 23.34 in John 7.2|
|bgcolor:#eeccff;John 7.14-24|bgcolor:#eeccff;- The allusion to Genesis 17.10-13 in John 7.22<br>- The allusion to Leviticus 12.3 in John 7.22<br>- The allusion to Leviticus 19.15 in John 7.24<br>- The allusion to Isaiah 11.3-4 in John 7.24|
|bgcolor:#eeccff;John 7.25-39|bgcolor:#eeccff;- The allusion to Leviticus 23.36 in John 7.37<br>- The allusion to Nehemiah 9.15, 9.19-20 in John 7.38<br>- The allusion to Psalm 77.16, 20 (LXX) in John 7.38<br>- The allusion to Proverbs 18.4 in John 7.38<br>- The allusion to Isaiah 58.11 in John 7.38<br>- The allusion to Zechariah 14.8 in John 7.38|
|bgcolor:#eeccff;John 7.40-52|bgcolor:#eeccff;- The allusion to Deuteronomy 18.15 in John 7.40<br>- The allusion to 2 Samuel 7.12 in John 7.42<br>- The allusion to Psalm 89.3-4 in John 7.42<br>- The allusion to Micah 5.2 in John 7.42<br>- The allusion to Deuteronomy 1.16 in John 7.51<br> The allusion to Deuteronomy 17.4 in John 7.51<br>- The allusion to Deuteronomy 19.18 in John 7.51|
|bgcolor:#eeccff;John 7.53-8.11|bgcolor:#eeccff;- The allusion to Leviticus 20.10 in John 8.5<br>- The allusion to Deuteronomy 22.22 in John 8.5<br>- The allusion to Deuteronomy 17.7 in John 8.7|
|bgcolor:#eeccff;John 8.12-29|bgcolor:#eeccff;- The allusion to Isaiah 9.1-2 in John 8.12<br>- The allusion to Isaiah 49.6 in John 8.12<br>- The allusion to 1 Samuel 16.7 in John 8.15<br>- The allusion to Deuteronomy 17.6 in John 8.17<br>- The allusion to Deuteronomy 19.15 in John 8.17<br>- The allusion to Isaiah 52.12 in John 8.28|
|bgcolor:#eeccff;John 8.30-47|bgcolor:#eeccff;- The allusion to Nehemiah 9.36 in John 8.33<br>- The allusion to Genesis 21.1-21 in John 8.35<br>- The allusion to Exodus 21.2 in John 8.35<br>- The allusion to Deuteronomy 15.12 in John 8.35<br>- The allusion to Deuteronomy 32.6 in John 8.41<br>- The allusion to Isaiah 63.16, 64.8 in John 8.41<br>- The allusion to Genesis 3.4 in John 8.44<br>- The allusion to Isaiah 14.12 in John 8.44|
|bgcolor:#ddaaff;John 8.48-59|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 9.1-12|bgcolor:#eeccff;- The allusion to Exodus 20.5 in John 9.2<br>- The allusion to Ezekiel 18.20 in John 9.2<br>- The allusion to Isaiah 9.1-2 in John 9.5<br>- The allusion to Isaiah 49.6 in John 9.5<br>- The allusion to 2 Kings 5.10 in John 9.7|
|bgcolor:#eeccff;John 9.13-34|bgcolor:#eeccff;- The allusion to Joshua 7.19 in John 9.24<br>- The allusion to Psalm 34.15 in John 9.31<br>- The allusion to Psalm 66.18 in John 9.31<br>- The allusion to Proverbs 15.29 in John 9.31<br>- The allusion to Psalm 51.5 in John 9.34|
|bgcolor:#ddaaff;John 9.35-41|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 10.1-21|bgcolor:#eeccff;- The allusion to Numbers 27.15-18 in John 10.3-4<br>- The allusion to Jeremiah 23.1-2 in John 10.8<br>- The allusion to Ezekiel 34.2-3 in John 10.8<br>- The allusion to Psalm 118.20 in John 10.9<br>- The allusion to Psalm 23.1 in John 10.11<br>- The allusion to Isaiah 40.11 in John 10.11<br>- The allusion to Ezekiel 34.15 in John 10.11<br>- The allusion to Isaiah 56.8 in John 10.16<br>- The allusion to Ezekiel 34.23 in John 10.16<br>- The allusion to Ezekiel 37.24 in John 10.16|
|bgcolor:#eeccff;John 10.22-39|bgcolor:#eeccff;- The allusion to 1 Maccabees 4.59 in John 10.22<br>- The allusion to Leviticus 24.16 in John 10.33<br>- The quote of Psalm 82.6 in John 10.34|
|bgcolor:#ddaaff;John 10.40-42|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 11.1-16|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 11.17-44|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 11.45-54|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 11.55-12.8|bgcolor:#eeccff;- The allusion to 2 Chronicles 30.17 in John 11.55<br>- The allusion to Deuteronomy 15.11 in John 12.8|
|bgcolor:#eeccff;John 12.9-19|bgcolor:#eeccff;- The quote of Psalm 118.25-26 in John 12.13<br>- The quote of Zechariah 9.9 in John 12.15|
|bgcolor:#eeccff;John 12.20-36|bgcolor:#eeccff;- The allusion to Psalm 6.3 in John 12.27<br>- The allusion to Psalm 42.5, 11 in John 12.27<br>- The allusion to Isaiah 52.13 in John 12.32<br>- The allusion to Psalm 89.4 in John 12.34<br>- The allusion to Psalm 89.36 in John 12.34<br>- The allusion to Psalm 110.4 in John 12.34<br>- The allusion to Isaiah 9.7 in John 12.34<br>The allusion to Daniel 7.14 in John 12.34|
|bgcolor:#eeccff;John 12.37-50|bgcolor:#eeccff;- The quote of Isaiah 53.1 LXX in John 12.38<br>- The quote of Isaiah 6.10 LXX in John 12.40<br>- The allusion to Isaiah 6.1 in John 12.41|
|bgcolor:#eeccff;John 13.1-20|bgcolor:#eeccff;- The quote of Psalm 41.9 in John John 13.18|
|bgcolor:#ddaaff;John 13.21-30|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 13.31-38|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 14.1-14|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 14.15-31|bgcolor:#eeccff;- The allusion to Wisdom 6.18 in John 14.15|
|bgcolor:#eeccff;John 15.1-8|bgcolor:#eeccff;- The allusion to Isaiah 5.1-7 in John 15.1|
|bgcolor:#ddaaff;John 15.9-17|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 15.18-16.4|bgcolor:#eeccff;- The quote of Psalm 35.19 in John 15.25<br>- The quote of Psalm 69.4 in John 15.25|
|bgcolor:#ddaaff;John 16.5-15|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 16.16-33|bgcolor:#eeccff;- The allusion to Isaiah 13.8 in John 16.21<br>- The allusion to Isaiah 21.3 in John 16.21<br>- The allusion to Isaiah 26.17 in John 16.21- The allusion to Micah 4.9 in John 16.21<br>- The allusion to Isaiah 66.14 in John 16.22<br>- The allusion to Zechariah 13.7 in John 16.32|
|bgcolor:#eeccff;John 17.1-5|bgcolor:#eeccff;- The allusion to Wisdom 15.3 in John 17.3|
|bgcolor:#eeccff;John 17.6-19|bgcolor:#eeccff;- The allusion to Psalm 41.9 in John 17.12<br>- The allusion to Psalm 109.4, 5, 7, 8 in John 17.12|
|bgcolor:#ddaaff;John 17.20-26|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 18.1-12|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 18.13-27|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;John 18.28-19.16a|bgcolor:#eeccff;- The allusion to Leviticus 24.16 in John 19.7|
|bgcolor:#eeccff;John 19.16b-42|bgcolor:#eeccff;- The allusion to Isaiah 22.16 in John 19.18<br>- The quote of Psalm 22.18 in John 19.24<br>- The allusion to Psalm 22.15 in John 19.28<br>- The allusion to Psalm 69.21 in John 19.29<br>- The allusion to Job 19.26-27 in John 19.30<br>- The allusion to Deuteronomy 21.22-23 in John 19.31<br>- The quote of Exodus 12.46 in John 19.36<br>- The quote of Numbers 9.12 in John 19.36<br>- The allusion to Psalm 34.20 in John 19.36<br>- The quote of Zechariah 12.10 in John 19.37<br>- The allusion to Isaiah 53.9 in John 19.38|
|bgcolor:#eeccff;John 20.1-18|bgcolor:#eeccff;- The allusion to Psalm 16.9 in John 20.9|
|bgcolor:#eeccff;John 20.19-23|bgcolor:#eeccff;- The allusion to Genesis 2.7 in John 20.22<br>- The allusion to Isaiah 22.22 in John 20.23|
|bgcolor:#ddaaff;John 20.24-29|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 20.30-31|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 21.1-14|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 21.15-23|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;John 21.24-25|bgcolor:#ddaaff; - |

{{squote{Sources: The Greek New Testament (UBS, 4th edition), compared with Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 307-309}}}

|bgcolor:#ddaaff;1.1-2|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.3-8|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.9-11|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;1.12-26|bgcolor:#eeccff;- The allusion to Job 13.16 in Philippians 1.19|
|bgcolor:#ddaaff;1.27-30|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.1-4|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.5-11|bgcolor:#eeccff;- The allusion to Genesis 3.4-6 in Philippians 2.6<br>- The allusion to Isaiah 45.21-23 in Philippians 2.10-11<br>- The allusion to Psalm 2.11 in Philippians 2.12|
|bgcolor:#eeccff;2.12-18|bgcolor:#eeccff;- The allusion to Deuteronomy 32.5 in Philippians 2.14-15<br>- The allusion to Numbers 14.27 in Philippians 2.14-15<br>- The allusion to Isaiah 49.4 in Philippians 2.16<br>- The allusion to Isaiah 65.23 in Philippians 2.16|
|bgcolor:#ddaaff;2.19-24|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.25-30|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.1|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;3.2-4a|bgcolor:#eeccff;- The allusion to Psalm 22.16 in Philippians 3.2<br>- The allusion to Psalm 22.20 in Philippians 3.2|
|bgcolor:#ddaaff;3.4b-14|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.15-21|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;4.1-3|bgcolor:#eeccff;- The allusion to Exodus 32.32-33 in Philippians 4.3<br>- The allusion to Psalm 69.28 in Philippians 4.3<br>- The allusion to Daniel 12.1 in Philippians 4.3|
|bgcolor:#eeccff;4.4-9|bgcolor:#eeccff;- The allusion to Isaiah 26.3 in Philippians 4.7|
|bgcolor:#eeccff;4.10-19|bgcolor:#eeccff;- The allusion to Genesis 8.21 in Philippians 4.18<br>- The allusion to Exodus 29.18 in Philippians 4.18<br>- The allusion to Ezekiel 20.41 in Philippians 4.18<br>|
|bgcolor:#ddaaff;4.20-23|bgcolor:#ddaaff; - |

{{squote{Source: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901. }}}

|bgcolor:#ddaaff;1.1-40|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;1.5-16|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.1|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;2.2-10|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;2.11-14|bgcolor:#eeccff;- The allusion to Deuteronomy [[4.20|http://biblia.com/bible/esv/Deuteronomy%204.20]], [[7.6|http://biblia.com/bible/esv/Deuteronomy%207.6]], and [[14.2|http://biblia.com/bible/esv/Deuteronomy%2014.2]] in [[Titus 2.14|http://biblia.com/bible/esv/Titus%202.14]]<br>- The allusion to [[Psalm 130.8|http://biblia.com/bible/esv/Psalm%20130.8]] in [[Titus 2.14|http://biblia.com/bible/esv/Titus%202.14]]<br>- The allusions to [[Ezekiel 36-37|http://biblia.com/bible/esv/Ezekiel%2036-37]] in [[Titus 2.14|http://biblia.com/bible/esv/Titus%202.14]]|
|bgcolor:#ddaaff;2.15|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.1-2|bgcolor:#ddaaff; - |
|bgcolor:#eeccff;3.3-7|bgcolor:#eeccff;- The allusion to [[Deuteronomy 9.5|http://biblia.com/bible/esv/Deuteronomy%209.5]] in [[Titus 3.5|http://biblia.com/bible/esv/Titus%203.5]]<br>- The allusion to [[Ezekiel 36.25-27|http://biblia.com/bible/esv/Ezekiel%2036.25-27]] in [[Titus 3.5|http://biblia.com/bible/esv/Titus%203.5]]<br>- The allusion to [[Joel 2.28|http://biblia.com/bible/esv/Joel%202.28]] in [[Titus 3.6|http://biblia.com/bible/esv/Titus%203.6]]|
|bgcolor:#ddaaff;3.8|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.9|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.10-11|bgcolor:#ddaaff; - |
|bgcolor:#ddaaff;3.12-15|bgcolor:#ddaaff; - |

{{squote{Sources: //The Greek New Testament (UBS, 4th edition)//; G. K. Beale and D. A. Carson, eds. //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007), 913-917; compared with Logos' Parallel passages feature.}}}

*[[Old Testament theology bibliography]]

''Old Testament index'' | [[@|OTTOC]]
-----
|bgcolor:#eeffbb;[[Biblical Hebrew]] (<<getTagCount 'Biblical Hebrew'>>)<br>[[The study of the Old Testament]] (<<getTagCount 'The study of the Old Testament'>>)<br>[[Old Testament background]] (<<getTagCount 'Old Testament background'>>)<br>[[Old Testament literary]] (<<getTagCount 'Old Testament literary'>>)<br>[[Old Testament theology]] - see subtopics<br>[[OT bibliography]]|
|bgcolor:#ddeebb;[[Genesis]] - see subtopics<br>[[Exodus]] - see subtopics<br>[[Leviticus]] - see subtopics<br>[[Numbers]] - see subtopics<br>[[Deuteronomy]] - see subtopics|
|bgcolor:#eeffbb;[[Joshua]] - see subtopics<br>[[Judges]] - see subtopics<br>[[Ruth]] - see subtopics<br>[[Samuel]] - see subtopics<br>[[Kings]] - see subtopics<br>[[Chronicles]]  - see subtopics<br>[[Ezra-Nehemiah]] - see subtopics<br>[[Esther]] - see subtopics|
|bgcolor:#ddeebb;[[Job]] - see subtopics<br>[[Psalms]] - see subtopics<br>[[Proverbs]] - see subtopics<br>[[Ecclesiastes]] - see subtopics<br>[[Song of Songs]] - see subtopics|
|bgcolor:#eeffbb;[[Isaiah]] - see subtopics<br>[[Jeremiah]] - see subtopics<br>[[Lamentations]] - see subtopics<br>[[Ezekiel]] - see subtopics<br>[[Daniel]] - see subtopics|
|bgcolor:#ddeebb;[[Hosea]] - see subtopics<br>[[Joel]] - see subtopics<br>[[Amos]] - see subtopics<br>[[Obadiah]] - see subtopics<br>[[Jonah]] - see subtopics<br>[[Micah]] - see subtopics<br>[[Nahum]] - see subtopics<br>[[Habakkuk]] - see subtopics<br>[[Zephaniah]] - see subtopics<br>[[Haggai]] - see subtopics<br>[[Zechariah]] - see subtopics<br>[[Malachi]] - see subtopics|

*[[Obadiah cartoons]]

{{squote{<<newTiddler tag:'Obadiah cartoons' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Obadiah cartoons")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

The structure of the book of Revelation is hotly debated among scholars. Some have joked that there as many different outlines of the book as there are commentators. The outlines on this blog do not attempt to resolve the issue. They just note the internal structure of the basic sections of the book. Nor will I attempt to list the many different outlines I have seen. My goal in the list below is simply to introduce the reader to many of the features which scholars have used as markers to divide the book.
*Distinguishing the basic sections of Revelation is easy. What is difficult is figuring out the relationships between these sections.
*Pretty much everyone is agreed that Revelation 1.1-8 and 22.6-21 are a prologue and epilogue, respectively. Some scholars extend the prologue to Rev. 1.10 or 1.20, however.
*Chapters two and three are clearly a distinct unit composed of seven letters to seven churches.
*Chapters 2-3 link to chapter one because the descriptions of Jesus in chapter one are repeated in the promises to the churches in chapters 2-3. Jesus appears and is described in chapter 1, and proceeds to dictate to John the letters in chapters 2-3.
*Chapters 4-5 form a distinct section based on their setting and the characters involved. Worship in heaven revolves around God as Creator (ch. 4) and Jesus as Redeemer (ch. 5)
*The Lamb’s acquisition of the scroll in chapter 5 is connected to the seals being opened in chapter 6. In chapter 6, the Lamb is opening the seals found around the scroll that he received in chapter 5.
*There are three series of seven judgments of God upon the world: seven seals, seven trumpets, and seven bowls. Scholars debate whether these series are in chronological order (or sequential), parallel (repeating or recapitulating the same material or time period in three different ways), or telescopic (where the second series expands on the last member of the first series, and the third series expands on the last member of the second series). William Hendriksen sees much recapitulation in Revelation, and developed an elaborate outline of what he calls ‘progressive parallelism’ throughout the book.
*The relationship of chapters 19 and 20 is particularly sensitive, because if they are sequential, this would support a premillennial view (Jesus’ return in chapter 19 comes before the thousand years of chapter 20), but if they are parallel, this would support an amillennial view (chapter 19 ends one section with the return of Christ, and chapter 20 begins a new section with the thousand years, which precede the return of Christ, mentioned again later in chapter 20).
*Some authors, seeing that there are four clear series of sevens (letters, seals, trumpets and bowls), have looked for three more, in order to arrive at seven series of seven. Hendriksen interprets Rev. 12.1-15.4 as seven mystic figures, chapters 17-18 as telling of the defeat of seven great enemies, and chapters 20-22 as seven unnumbered visions. This finds support in books like 4 Ezra and 2 Baruch, which are also arranged in seven sections. Felise Tavo objects: “If he had wanted his hearing audience to recognize seven visions in 12-14 and again in Rev. 19:11-20:15, he probably would have told them so as he has done elsewhere.”
*Some authors say that the book’s structure is based on the structure of another book. Some point to Ezekiel and Daniel as books that Revelation’s outline is patterned after.
*Some authors say that Revelation is structured after a greek drama or pageant.
*A few authors, most notably Elizabeth Schüssler Fiorenza, use elaborate chiasms (ABCBA patterns) to outline Revelation.
*Some feel that Revelation 1.19 indicates that the following material will be divided between “what is now” (chapters 2-3) and “what will take place later.” (chapters 4-22).  But this doesn’t help answer many questions about the structure of Revelation, since all the interpretive difficulties occur from chapter 6 onward.
*Others interpret the four references to John being ‘in the Spirit’ (Rev. 1.10-11, 4.1-2, 17.1-3 and 21.9-10) as indicators of major section breaks in the book. Each of these sayings occur in different locations: Patmos, heaven, a wilderness, and a high mountain.
*Some view the phrase “after these things” (Rev. 4:1; 7:1, 9; 15:5; 18:1; 19:1) as section breaks.
*Some, including Mark Seaborn Hall, see chapter 10 as central to the outline of Revelation. In that chapter John sees what appears to be another scroll, is commissioned, and is told to ‘prophesy again.’ This would divide the material into prophecies, one in chapters 4-9 and another in chapters 11-22.
*David Aune claims that the two incidents where John attempts to worship an angel (Rev. 19.9-10 and 22.8-9) act as bookends around that section, signaling that it is a separate section. Christopher R. Smith, writing about these two passages, says, “Unlike the surrounding sections, they have no plot motion but are rather “tableaus,” symbol-rich emblems whose meaning is expounded and meditated upon. Moreover, they are a distinct pair in that they describe two complementary cities, Babylon and Jerusalem, one ”falling’* and the other “descending,” compared respectively to two women, a harlot and a virgin bride….”
*Felise Tavo reminds us that we should look for a fairly simple structure, since the book was written to be read out loud in a public setting, and hearers would need to be able to discern the structure by listening, not by viewing or studying the written version.
{{squote{Sources: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997); José Adriano Filho and Leslie Milton, The Apocalypse of John as an account of a visionary experience: notes on the book’s structure. (Journal for the Study of the New Testament 25 no 2 D 2002, 213-234); Mark Seaborn Hall, The hook interlocking structure of Revelation: the most important verses in the book and how they may unify its structure. (Novum testamentum 44 no 3 2002, 278-296); Christopher R. Smith, The Structure of the Book of Revelation in Light of Apocalyptic Literary Conventions. (Novum testamentum 36 no 4 O 1994, 373-393); Felise Tavo, The structure of the Apocalypse: re-examining a perennial problem. (Novum testamentum 47 no 1 2005, 47-68); Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007); }}}

*In ''Revelation 12.2'' the heavenly woman cries out as she goes into labor pain.
**Isaiah 66.7 speaks of Jerusalem giving birth to a son, before going into labor.
**Micah 4.10 tells Jerusalem to writhe in labor, because her people must go to Babylon. But Micah promises that the Lord will rescue her.
*''Revelation 12.3'' introduces a red dragon with ten horns. Daniel 7.7 mentions a beast with ten horns.
*In ''Revelation 12.4'' the dragon sweeps a third of the stars from the sky with its tail. In Daniel 8.10 a horn rises up to heaven and threw stars from the sky.
*In ''Revelation 12.5'' the woman gives birth to a son who rules over the nations with an iron scepter.
**Psalm 2.9 speaks of the Son of God ruling over the nations with an iron scepter.
**Isaiah 7.14 prophesies that a virgin will give birth to a son.
**Isaiah 66.7 speaks of Jerusalem giving birth to a son, before going into labor.
*''Revelation 12.7'' speaks of a war in heaven between Michael and the dragon, with their respective armies. Daniel 10.13 and 10.21 mention fighting between the prince Michael and the prince of Persia. Daniel 12.1 also speaks of Michael, “the great prince who protects your people”.
*In ''Revelation 12.9'' details how the dragon is cast from heaven to earth. In Isaiah 14.12 a morning star that once laid waste the nations was cast down to the earth.
*In ''Revelation 12.10'' the dragon is described as an accuser. In Job 1.9-11, Satan accuses Job, and in Zechariah 3.1 Satan accuses Joshua the high priest.
*In ''Revelation 12.14'' speaks of “time, times and half a time” (3 and a half years). This time period is mentioned in this way in Daniel 12.7, though in a different context.
*''Revelation 12.17'' the dragon leaves the woman in order to wage war against her children. In Daniel 7. 21 a horn wages war against the saints. Some indexes mention Daniel 7.7 in connection with Revelation 12.17, but this author does not see a clear connection.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

*In ''Revelation 4.1'' a voice from heaven tells John, “Come up here, and I will show you what must take place after this.”
**In Exodus 19.20 and 19.24 God calls Moses up to the top of Mount Sinai to receive a revelation.
**In Daniel 2.28-29 and 2.45 Daniel tells Nebuchadnezzar that God has revealed to the king what will take place after this / in later days.
*In ''Revelation 4.2'' John sees a throne in heaven, and sees the one seated on the throne.
**In 1 Kings 22.19 and 2 Chronicles 18.18 Micaiah announces that he saw the Lord sitting on his throne.
**In Psalm 47.8 says that God sits on his holy throne.
**In Isaiah 6.1 Isaiah reports that he saw God sitting on a throne.
**In Ezekiel 1.26-27 Ezekiel sees what looks like a throne with someone with a humanlike figure sitting on it.
**Sirach 1.8 says that God sits on his throne and is to be feared.
*In ''Revelation 4.3'', the one John sees seated on the throne looks like jasper and carnelian, and there is a rainbow around his throne.
**In Ezekiel 1.26-28 Ezekiel sees a throne of sapphire, and the one seated on the throne  looks like gleaming metal, and there is a brightness around the throne that resembles a rainbow.
*In ''Revelation 4.4'' John sees 24 elders around the throne.
**Isaiah 24.23 says that God reigns in Jerusalem and that his glory will be in the presence of his elders.
*In ''Revelation 4.5'' John sees lightning and thunder coming from the throne, and seven burning torches.
**In Exodus 19.16 there is lightning and thunder ion the mountain when God appears at Mount Sinai.
**In the Septuagint (Greek) text of Esther 1.1 there is apparently a parallel with Revelation 4.5, but I could not find it when I consulted the NRSV of Greek Esther 1.
**In Ezekiel 1.13 Ezekiel sees a vision of the throne of God, and lightning pours forth from the living creatures there.
**In Zechariah 4.2 Zechariah sees a golden lampstand with seven burning lamps on it.
*In ''Revelation 4.6-7'' John sees a sea of crystal around the throne, and four living creatures. One creature is like a lion, one is like an ox, one is like a human, and the last is like an eagle.
**In Ezekiel 1.5-10 Ezekiel sees four living creatures. Each has four faces: a face like a human, a face like a lion, a face like an ox, and a face like an eagle.
**In Ezekiel 1.22 Ezekiel sees an sheet of crystal over the heads of the living creatures.
**In Ezekiel 10.14 the creatures have four faces as before, but now the faces are like a cherub, a human, a lion and an eagle.
*In ''Revelation 4.8'' the four living creatures have six wings and are covered with eyes. They sing “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!”
**In Exodus 3.14 God reveals that his name is “I am who I am”.
**In Isaiah 6.2-3 Isaiah sees seraphim with six wings who sing “Holy, holy, holy is the Lord of hosts.”
**In Isaiah 41.4 God says “I the Lord, the first; with the last, I am he.”
**In Ezekiel 1.18 and 10.12 the living creatures Ezekiel sees are covered with eyes.
**In Amos 3.13 and 4.13, God is described as the Lord, God, the God of hosts.
*In ''Revelation 4.9'' is a second reference to the one seated on the throne. He is described as one who ‘lives forever and ever’.
**In 1 Kings 22.19 and 2 Chronicles 18.18 Micaiah announces that he saw the Lord sitting on his throne.
**In Psalm 47.8 says that God sits on his holy throne.
**In Isaiah 6.1 Isaiah reports that he saw God sitting on a throne.
**In Ezekiel 1.26-27 Ezekiel sees what looks like a throne with someone with a humanlike figure sitting on it.
**Sirach 1.8 says that God sits on his throne and is to be feared.
**In Daniel 4.34, 6.26 and 12.7 God is described as the one who lives forever, the one whose kingdom will never be destroyed, and whose dominion will never end.
*In ''Revelation 4.10'' is the third reference to the one seated on the throne.
**In 1 Kings 22.19 and 2 Chronicles 18.18 Micaiah announces that he saw the Lord sitting on his throne.
**In Psalm 47.8 says that God sits on his holy throne.
**In Isaiah 6.1 Isaiah reports that he saw God sitting on a throne.
**In Ezekiel 1.26-27 Ezekiel sees what looks like a throne with someone with a humanlike figure sitting on it.
**Sirach 1.8 says that God sits on his throne and is to be feared.
{{squote{Source: The Greek New Testament (UBS, 4th edition), compared with the Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.}}}

{{squote{<<newTiddler tag:'Old Testament background' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Old Testament background")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Old Testament literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Old Testament literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[Creation in the OT]] (<<getTagCount 'Creation in the OT'>>)
*[[Sin in the OT]] (<<getTagCount 'Sin in the OT'>>)
*[[Salvation, deliverance in the OT]] (<<getTagCount 'Salvation, deliverance in the OT'>>)
*[[Old Testament theology bibliography]]

T. Desmond Alexander and David W. Baker, eds, //Dictionary of the Old Testament: Pentateuch.// (Downer’s Grove, IL: ~InterVarsity Press, 2003)

Bill T. Arnold and H. G. M. Williamson, eds, //Dictionary of the Old Testament: Historical Books.// (Downer’s Grove, IL: ~InterVarsity Press, 2005)

Walter Brueggemann, //The Land: Place as Gift, Promise, and Challenge in Biblical Faith.// (Minneapolis: Fortress Press, 2002)

Walter Brueggemann, //The Psalms and the Life of Faith.// (Minneapolis: Fortress Press, 1995)

Walter Brueggemann, //Reverberations of Faith: A Theological Handbook of Old Testament Themes.// (Louisville, KY: Westminster John Knox Press, 2002)

Walter Brueggemann, //Theology of the Old Testament.// (Minneapolis: Fortress Press, 1997)

C. Hassell Bullock, //Encountering the Book of Psalms: a literary and theological introduction.// (Grand Rapids: Baker, 2001)

Robert L. Cate, //Teología del Antiguo Testamento: Raíces para la fe neotestamentaria.// (El Paso, TX: Casa Bautista de Publicaciones, 1989)

Raymond B. Dillard and Tremper Longman III, //An Introduction to the Old Testament.// (Grand Rapids: Zondervan, 1994)

John Goldingay, //Old Testament Theology, Volume One: Israel’s Gospel.// (Downer’s Grove, IL: ~InterVarsity Press, 2003)

John Goldingay, //Old Testament Theology, Volume Two: Israel’s Faith.// (Downer’s Grove, IL: ~InterVarsity Press, 2006)

Walter C. Kaiser, Jr. //Hacia una Teología del Antiguo Testamento.// (Miami: Editorial Vida, 2000)

Walter C. Kaiser, Jr. //Toward Rediscovering the Old Testament.// (Grand Rapids: Zondervan, 1987)

Tremper Longman III and Peter Enns, eds, //Dictionary of the Old Testament: Wisdom, Poetry and Writings.// (Downer’s Grove, IL: ~InterVarsity Press, 2008)

J. Clinton McCann, Jr. //A Theological Introduction to the Book of Psalms.// (Nashville: Abingdon Press, 1993)

John H. Stek,  //Aspects of Old Testament Poetics and Introductions to Job, Psalms, Proverbs, Ecclesiastes, Song of Songs: A syllabus.// (Grand Rapids: Calvin Theological Seminary, 2003)

John H. Stek, //The Former Prophets: A Syllabus.// (Grand Rapids: Calvin Theological Seminary, 2002)

Bruce K. Waltke, //An Old Testament Theology.// (Grand Rapids: Zondervan, 2007)

Williams, //The Prophet and His Message: Reading Old Testament Prophecy Today.// (Phillipsburg, NJ: P & R Publishing, 2003)

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|bgcolor:#aaaadd;1-3|bgcolor:#ccccee;Letter opening|
|bgcolor:#aaaadd;4|bgcolor:#ccccee;Compliment for the elect lady|
|bgcolor:#aaaadd;5-6|bgcolor:#ccccee;Command to love one another|
|bgcolor:#aaaadd;7-11|bgcolor:#ccccee;Warning about not receiving false teachers|
|bgcolor:#aaaadd;12|bgcolor:#ccccee;Desire to visit|
|bgcolor:#aaaadd;13|bgcolor:#ccccee;Final greetings|

{{squote{Source: author's own outline}}}

|bgcolor:#aaaadd;1-2|bgcolor:#ccccee;Letter opening|
|bgcolor:#aaaadd;3-4|bgcolor:#ccccee;A compliment for Gaius|
|bgcolor:#aaaadd;5-8|bgcolor:#ccccee;Recommendation of the itinerant missionaries|
|bgcolor:#aaaadd;9-10|bgcolor:#ccccee;Warning about Diotrephes|
|bgcolor:#aaaadd;11|bgcolor:#ccccee;Command to follow good examples|
|bgcolor:#aaaadd;12|bgcolor:#ccccee;Recommendation of Demetrius|
|bgcolor:#aaaadd;13-15|bgcolor:#ccccee;Desire to visit / final greetings|

{{squote{Source: The author's own outline.}}}

Links in blue open outlines for the respective passages.
|>|>|bgcolor:#aaaadd;Prologue ([[1.1-18|The structure of John 1.1-18 (Prologue)]])|
|bgcolor:#aaaadd;width:6em;Jesus' public ministry (chs. 1-12)|bgcolor:#ccccee;width:8em;John the baptizer's testimonies and Jesus' first signs (chs. 1-4)|bgcolor:#ccccee;John the baptizer witnesses to Jesus (1.19-34)|
|~|~|bgcolor:#ccccee;Jesus begins to attract disciples (1.35-51)|
|~|~|bgcolor:#ccccee;Jesus performs his first sign in Cana (2.1-11)|
|~|~|bgcolor:#ccccee;Jesus clears the temple (2.12-27)|
|~|~|bgcolor:#ccccee;Jesus witnesses to Nicodemus (3.1-21)|
|~|~|bgcolor:#ccccee;John the baptizer testifies about Jesus again (3.22-35)|
|~|~|bgcolor:#ccccee;Jesus witnesses among the Samaritans (4.1-42)|
|~|~|bgcolor:#ccccee;Jesus performs his second sign in Cana (4.43-54)|
|~|bgcolor:#ccccee;Hostility to Jesus intensifies during his ministry (chs. 5-12)|bgcolor:#ccccee;People react negatively to the healing of an invalid (5.1-47)|
|~|~|bgcolor:#ccccee;Many abandon Jesus when he tells them he is the bread they must eat (6.1-71)|
|~|~|bgcolor:#ccccee;Jesus divides opinions at the Feast of Tabernacles (7.1-8.59)|
|~|~|bgcolor:#ccccee;A man healed of blindness by Jesus is expelled from the synagogue (9.1-41)|
|~|~|bgcolor:#ccccee;Jesus' great Shepherd discourse causes people to accuse him of being demon-possessed (10.1-21)|
|~|~|bgcolor:#ccccee;Jesus is nearly stoned for blasphemy at the Feast of Dedication (10.22-42)|
|~|~|bgcolor:#ccccee;Jesus' raising of Lazarus provokes the Sanhedrin to plot his murder (11.1-57)|
|~|~|bgcolor:#ccccee;At Bethany, Mary anoints Jesus and others plot Lazarus' death (12.1-8)|
|~|~|bgcolor:#ccccee;Jesus enters Jerusalem to applause that infuriates his enemies (12.9-19)|
|~|~|bgcolor:#ccccee;Jesus announces that his hour to be 'lifted up' has arrived (12.20-50)|
|~|~|bgcolor:#ccccee;John explains the dynamics of belief and unbelief ([[12.37-50|The structure of John 12.37-50 (John explains the dynamics of belief and unbelief)]])|
|bgcolor:#aaaadd;width:6em;Jesus' 'hour of glory' (chs. 13-20)|bgcolor:#ccccee;width:8em;Jesus prepares his disciples for his departure (chs. 13-17)|bgcolor:#ccccee;Jesus washes his disciples' feet ([[13.1-20|Outline of John 13.1-20]])|
|~|~|bgcolor:#ccccee;Jesus bids leave of Judas his betrayer (13.21-30)|
|~|~|bgcolor:#ccccee;Jesus' farewell discourse, part one (13.31-14.31)|
|~|~|bgcolor:#ccccee;Jesus' farewell discourse, part two (15.1-16.33)|
|~|~|bgcolor:#ccccee;Jesus prays in the presence of his disciples (17.1-26)|
|~|bgcolor:#ccccee;Jesus' passion and resurrection (chs. 18-20)|bgcolor:#ccccee;Jesus' arrest ([[18.1-14|The structure of John 18.1-14 (Jesus' arrest)]])|
|~|~|bgcolor:#ccccee;Jesus testifies firmly while Peter gives in to fear (18.15-27)|
|~|~|bgcolor:#ccccee;Jesus is sentenced by Pilate (18.28-16a)|
|~|~|bgcolor:#ccccee;Jesus is crucified and dies (19.16b-30)|
|~|~|bgcolor:#ccccee;Jesus' body is removed and buried (19.31-42)|
|~|~|bgcolor:#ccccee;Jesus' disciples find the tomb empty (20.1-9)|
|~|~|bgcolor:#ccccee;Jesus appears to his disciples (20.10-29)|
|~|~|bgcolor:#ccccee;The purpose of the present Gospel (20.30-31)|
|>|>|bgcolor:#aaaadd;Epilogue (chapter 21)|

''Introductory matters (Rev. 1.1-8)''
*//Title (1.1-2)//
**Title proper (1.1a)
**Purpose of the revelation to Jesus (1.1b)
**Jesus’ transmission of the revelation to John (1.1c)
**John’s testimony (1.2)
*//Beatitude (1.3)//
*//Epistolary greeting (1.4-5a)//
**Author (1.4a)
**Recipients (1.4b)
**Greeting (1.4c-5a)
*//Doxology (1.5b-6)//
*//Prophecy of the second coming (1.7)//
*//Divine self-identification (1.8)//
''Autobiographical commissioning narrative (Rev. 1.9-20)''
*//Identification of John (1.9a)//
*//Location of the commission (1.9b)//
*//A voice’s command to John to write (1.10-12a)//
**The circumstances (1.10a)
**The voice (1.10b)
**The first command to write (1.11)
**John’s reaction (1.12a)
*//John’s vision (1.12b-20)//
**John’s vision of a lampstand (1.12b)
**John’s vision of one like a Son of Man (1.13a)
**John’s description of the one like a Son of Man (1.13b-16)
***His robe (1.13b)
***His sash (1.13c)
***His head and hair (1.14a)
***His eyes (1.14b)
***His feet (1.15a)
***His voice (1.15b)
***His right hand (1.16a)
***His mouth (1.16b)
***His face (1.16c)
**John’s reaction (1.17a)
**Jesus’ message of assurance (1.17b-18)
***Command not to fear (1.17b)
***Self-identification (for the purpose of assuring John) (1.17c-18)
**Jesus’ second command to John to write (1.19)
**The interpretation of the lampstands (1.20)
{{squote{Source: author’s personal study.}}}

''Description of another powerful angel (Rev. 10.1-3a)''
*//He comes from heaven (1a)//
*//John describes his appearance (1b)//
*//There is an open book in his hand (2a)//
*//He stands on both sea and land (2b)//
*//He shouts (3a)//
''The seven thunders (Rev. 10.3b-4)''
*//The seven thunders speak in response to the angel’s shout (3b)//
*//John attempts to write what they spoke (4a)//
*//A voice tells John not to disclose what they said (4b)//
''The angel’s oath (Rev. 10.5-7)''
*//The angel raises his hand (5)//
*//The angel swears by God’s name (6a)//
*//The content of the oath (6b-7)//
**There is no more time left (6b)
**The days of the seventh trumpet are the fulfillment of the mystery of God (7)
''John eats the little book (Rev. 10.8-11)''
*//A voice orders John to take the book (8)//
*//An angel orders him to eat it (9)//
*//It is sweet in his mouth, but bitter in his stomach (10)//
*//The angel tells him to prophesy (11)//
{{squote{Source: author’s personal study}}}

''Events to come in Jerusalem (Rev. 11.1-13)''
*//The measuring of the Jerusalem temple (1-2)//
**John is told to measure the temple and count the worshipers (1)
**John is told not to measure the outer court (2a)
**Reason: The outer court will be given to the Gentiles to trample (2b)
*//The two witnesses (3-13)//
**The ministry of the two witnesses (3-6)
***Their ministry (3) – they are given power to prophesy
***Explanation (4) – they are two olive branches and two lampstands
***Their defense mechanism (5) – they destroy their attackers with fire from their mouths
***Their power (6)
****Power over the sky, to stop the rain (6a)
****Power over the water, to convert it into blood (6b)
****Power over the land, to strike it with plagues (6c)
**The martyrdom of the two witnesses (7-10)
***The beast kills them (7)
***Their bodies lie in the street of Jerusalem (8)
***Their enemies gloat over them (9-10)
**The resurrection and ascension of the two witnesses (11-13)
***Their resurrection (11)
***Their ascension (12)
***An earthquake in Jerusalem (13)
''Announcement that the second woe has finished (Rev. 11:14)''

''The seventh trumpet (Rev. 11:15-19)''
*//The sounding of the trumpet (15a)//
*//A hymnic response in heaven (15b)//
*//The response of the 24 elders (16-18)//
**Their worship (16)
**The content of their hymn (17-18)
*//Activity in heaven (19)//
**The opening of the temple (19a)
**The appearance of the ark (19b)
**Cosmic phenomena (19c)
{{squote{Source: author’s personal study}}}

''The conflict between the dragon and the woman, part one (Rev. 12.1-6)''
*//Introduction of the characters (1-3)//
**The heavenly woman (1-2)
***Her appearance (1)
***Her labor pains (2)
**The dragon (3)
*//Introduction of the conflict (4-6)//
**The dragon sweeps stars down to the earth (4a)
**The dragon prepares to eat the child when he is born (4b)
**The woman gives birth to a future ruler of all humankind (5a)
**The child is taken to God’s throne (5b)
**The woman escapes to a place of protection (6)
''Michael and his angels hurl the dragon and his angels from heaven to earth (Rev. 12.7-9)''
*//A general description of the war (7)//
*//The defeat of the dragon and his angels (8)//
*//The hurling of the dragon and his angels to the earth (9)//
''A hymn celebrating God’s victory over the dragon (Rev. 12.10-12)''
*//A proclamation that God’s and Christ’s kingdom has come (10a)//
*//The reason: the Accuser has been hurled down! (10b)//
*//A description of the martyrs’ victory (11)//
*//A call to praise, directed at heaven (12a)//
*//A woe, directed at the earth and sea (12b)//
''The conflict between the dragon and the woman, part two (Rev. 12.13-17)''
*//The dragon pursues the woman (13)//
*//The woman escapes to a place of protection (14)//
*//The dragon attacks the woman with a torrent of water (15)//
*//The earth protects the woman from the water (16)//
*//The dragon leaves the woman in order to make war on her other children (17)//
{{squote{Source: author’s personal study}}}

''The beast from the sea (Rev. 13.1b-10)''
*//The first beast’s emergence from the sea (1b)//
*//John’s description of the first beast (1c-2c)//
**Horns and heads (1c)
**General appearance (2a)
**Feet (2b)
**Mouth (2c)
*//The activities of the first beast (2d-8)//
**The beast receives authority from the dragon (2d)
**The beast’s fatal wound heals (3a)
**The whole world reacts to the beast (3b-4)
***Astonishment (3b)
***Following (3c)
***Worship of the dragon (4a)
***Worship of the beast (4b)
***Hymn to the beast (4c)
**The beast’s mouth (5-6)
***The beast receives a mouth with which to blaspheme (5)
***The beast uses his mouth to blaspheme (6)
**The beast’s power and authority (7)
***The beast receives power to conquer the saints (7a)
***The beast receives authority to rule all the world (7b)
**The whole world worships the beast (8)
***Prophecy that the world will worship the beast (8a)
***Description of those who will worship the beast (8b)
*//Prophetic call for response (9-10)//
**Call to attention (9)
**Prophetic announcement about the inescapability of persecution (10a)
**Call for endurance and faithfulness (10b)
''The beast from the earth (Rev. 13.11-18)''
*//The second beast’s emergence from the earth (11a)//
*//John’s description of the second beast (11bc)//
**Its horns (11b)
**Its speech (11c)
*//The second beast’s activities (12-17)//
**Its work on behalf of the first beast (12)
**Its performance of miracles, including fire from heaven (13)
**Its deception of humanity (14a)
**Its command to set up an image of the first beast (14b)
**Its miraculous animation of the image to speak and to murder (15)
**Its imposition of the mark of the name/number of the first beast (16-17)
***The universal nature of the imposition (16)
***The economic sanctions for those who do not receive it (17a)
***Description of the mark (17b)
**Prophetic call for response (18)
***Call to exercise wisdom (18a)
***The riddle of the number of the first beast (18b)
***Information about the number of the first beast (18c)
{{squote{Source: author’s personal study}}}

''The 144,000 and their song (Rev. 14.1-5)''
*//John sees the Lamb and the 144,000 (1)//
*//John hears a loud, musical sound from heaven (2)//
*//The song of the 144,000 (3ab)//
**The 144,000 sing a song (3a)
**Explanation: only the 144,000 can sing the song (3b)
*//Description of the 144,000 (3c-5)//
**They were redeemed from the earth (3c)
**They kept themselves pure from defilement with women (4a)
**They were purchased and offered to God and the Lamb as sacrifice (4b)
**They do not tell lies (5)
''The messages of the three angels (Rev. 14.6-12)''
*//The message of the first angel (6-7)//
**Description of the angel with the eternal gospel (6)
**The message of the angel (7)
***Fear God, because the hour of judgment has come! (7a)
***Worship God the Creator! (7b)
*//The message of the second angel: Fallen is Babylon that made the world drunk! (8)//
*//The message of the third angel (9-11)//
**Protasis: If anyone worships the beast and receives the mark… (9a)
**First apodosis: …he will drink of God’s wrath (9b-10a)
**Second apodosis: …he will be tormented with sulfur (10b)
**Amplification: the torment will be forever (11)
*//Call to endurance (12)//
''A beatitude on those who die in the Lord (Rev. 14.13)''
*//A voice commands John to write (13a)//
*//The content of what John is to write: a beatitude on those who die in the Lord (13b)//
*//The Spirit affirms the content of the beatitude (13c)//
''The two harvests of the world (Rev. 14.14-20)''
*//The first harvest (14-16)//
**John sees One like a Son of Man holding a  sickle (14)
**An angel tells the Son of Man to reap (15)
**The Son of Man swings his sickle (16)
*//The second harvest (17-20)//
**John sees a second angel holding a sickle (17)
**A third angel tells the second angel to reap (18)
**The second angel reaps (19-20)
***The angel gathers the grapes and throws them into the winepress (19)
***The blood of the trampled grapes overflows the winepress (20)
{{squote{Source: author’s personal study}}}

''John sees seven angels with the last seven plagues (Rev. 15.1)''

''John sees the victors at the sea of glass (Rev. 15.2-4)''
*//John sees the sea (15.2a)//
*//John sees the victors (15.2b-4)//
**They were victorious over the beast (15.2b)
**They hold harps (15.2c)
**They sing the song of Moses and of the Lamb (15.3-4)
''John sees activity in the heavenly temple (Rev. 15.5-8)''
*//The tabernacle is opened (15.5)//
*//Seven angels emerge with seven plagues (15.6)//
**Their emergence from the temple (15.6a)
**Their clothing (15.6b)
*//A living creature gives bowls filled with God’s wrath to the seven angels (15.7)//
*//Smoke renders the temple inaccessible (15.8)//
''A voice commands the seven angels to pour out their bowls (Rev. 16.1)''
''The bowl of the first angel (Rev. 16.2)''
*//The angel pours his bowl (16.2a)//
*//Those who worshiped the beast are afflicted with sores (16.2b)//
''The bowl of the second angel (Rev. 16.3)''
*//The angel pours his bowl (16.3a)//
*//The sea turns to blood, killing all sea life (16.3b)//
''The bowl of the third angel (Rev. 16.4-7)''
*//The angel pours his bowl (16.4a)//
*//The rivers and springs turn to blood (16.4b)//
*//An angel proclaims that the punishment is just (16.5-6)//
*//The altar affirms the justice of God (16.7)//
''The bowl of the fourth angel (Rev. 16.8-9)''
*//The angel pours out his bowl (16.8a)//
*//The sun scorches people (16.8b)//
*//The people curse God and refuse to repent (16.9)//
''The bowl of the fifth angel (Rev. 16.10-11)''
*//The angel pours out his bowl (16.10a)//
*//Darkness covers the beast’s throne (16.10b)//
*//The people curse God and refuse to repent (16.11)//
''The bowl of the sixth angel (Rev. 16.12-14)''
*//The angel pours out his bowl (16.12a)//
*//The Euphrates river dries up (16.12b)//
*//The dragon, the beast and the false prophet emit frog-like spirits (16.13)//
*//The frog-like spirits gather the world’s kings for battle (16.14)//
''Interlude: Jesus speaks (Rev. 16.15)''
*//Jesus’ promise to come like a thief (16.15a)//
*//Jesus’ beatitude on those who keep awake (16.15b)//
''The world’s kings gather at Armageddon (Rev. 16.16)''

''The bowl of the seventh angel (Rev. 16.17-21)''
*//The angel pours out his bowl (16.17a)//
*//A voice from the throne says it is finished (16.17b)//
*//Cosmic phenomena attend (16.18)//
**List of the phenomena (16.18a)
**The incomparability of the earthquake (16.18b)
*//God remembers and punishes Babylon and the cities of the earth (16.19)//
*//The islands and mountains disappear (16.20)//
*//Immense hailstones fall from the sky (16.21a)//
*//People curse God for the hail (16.21b)//
{{squote{Source: the author's personal study.}}}

''An angel invites John to witness the punishment of a great prostitute (Rev. 17.1-3a)''
*//The invitation (1)//
*//The angel’s description of the prostitute (2)//
*//The angel carries John to a desert (3a)//
''John sees a woman riding a beast (Rev. 17.3b-6a)''
*//John’s vision of the woman (3b)//
*//John’s description of the woman (4-6a)//
**Her attire (4a)
**Her cup (4b)
**Her title (5)
**Her drunkenness (6a)
''John and the angel converse about the vision (Rev. 17.6b-7)''
*//John’s reaction to the vision (6b)//
*//The angel’s astonishment at John’s reaction (7a)//
*//The angel’s offer to explain the vision (7b)//
''The angel interprets the vision (Rev. 17.8-18)''
*//The interpretation of the beast (8)//
**Was, is not, will return from the abyss, and will be destroyed (8a)
**The unbelieving world will be astonished when it sees him (8b)
*//A call for wisdom (9a)//
*//The interpretation of the seven heads (9b-10)//
**They are seven hills (9b)
**They are also seven kings (10a)
**Five of them have fallen (10b)
**The sixth is (10c)
**A seventh is coming to rule briefly (10d)
*//(parenthetical addendum regarding the beast, 11)//
**He is an eighth king (11a)
**He ‘belongs to the seven’ (11b)
**He is going to be destroyed (11c)
*//The interpretation of the ten horns (12-14)//
**They are ten kings (12a)
**They have not yet received their kingdoms (12b)
**For one hour they will receive their kingdoms (12c)
**They are united in purpose (13a)
**They will cede their authority to the beast (13b)
**They will wage war against the Lamb (14a)
**The Lamb and his followers will defeat them (14b)
*//The interpretation of the waters (15)// - they are peoples, multitudes, nations and languages
*//God’s punishment of the prostitute (16-17)//
**Description of the destruction of the prostitute by the beast and the ten horns (16)
**The divine purpose behind their destruction of the prostitute (17)
*//The interpretation of the prostitute (18) - she is the great city ruling over the world//
{{squote{Source: author’s personal study}}}

''A glorious angel announces the fall of Babylon (Rev. 18.1-3)''
*//Description of the angel (1)//
*//The angel’s announcement: Babylon is fallen! (2)//
*//Reason: she has intoxicated, fornicated with, and aided the exploitation of the nations (3)//
''A voice speaks about Babylon (Rev. 18.4-19)''
*//The call to flee Babylon (4-5)//
**The call proper (4a)
**The reasons (4b-5)
***To avoid being punished with her (4b)
***Because God sees her sins (5)
*//The call to justly punish Babylon (6-8)//
**The call proper to punish Babylon (6-7a)
**A description of Babylon’s boast (7b)
**The consequences of her boast (8)
*//The reaction of kings (9-10)//
**Their reaction: lament (9-10a)
**The content of their lament (10b)
*//The reaction of merchants (11-17a)//
**Their reaction: lament (11a)
**Reason: no one buys their goods anymore (11b)
**Catalogue of their goods (12-13)
**Their exclamation (14)
**Their reaction: lament (15)
**The content of their lament (16-17a)
*//The reaction of sailors and sea travelers (17b-20)//
**Their reaction: view from afar (17b)
**Their exclamation (18)
**Their reaction: lament (19a)
**The content of their lament (19b)
''Call for God’s people to rejoice (Rev. 18.20)''
''A mighty angel symbolically portrays the destruction of Babylon (Rev. 18.21-24)''
*//Prophetic action: the hurling of a boulder into the sea (21a)//
*//Prophetic interpretation (21b-24)//
**Interpretation proper: Babylon will be thrown down in the same way (21b)
**Catalogue of things never to be found in Babylon again (22-23a)
**Description of her former influence (23b)
**Reason for her punishment: she is guilty of the death of all the dead (24)
{{squote{Source: author’s personal study.}}}

''Letter to the church in Ephesus (Rev. 2.1-7)''
*//Command to write (2.1a)//
*//Description of Christ (2.1b)// - holds stars, walks among lampstands
*//The works that Christ recognizes (2.2-3)// – hard work, perseverance, intolerance of false apostles
*//Complaint (2.4)// – they have lost their first love
*//Commands of Christ for the church (2.5a)// – remember, repent
*//Consequences (2.5b)// – removal of their lampstand
*//Concession (2.6)// – they hate the practices of the Nicolaitans
*//Call to attention (2.7a)//
*//Promise to the victor (2.7b)// – the right to eat from the tree of life
{{squote{Source: author’s personal study.}}}

''Letter to the church in Pergamum (Rev. 2.12-17)''
*//Command to write (2.12a)//
*//Description of Christ (2.12b) //– has double-edged sword
*//The works that Christ recognizes (2.13)// – they remain true in a difficult location, did not renounce their faith, even when Antipas was martyred
*//Complaint (2.14-15)// – some hold to the teachings of Balaam and of the Nicolaitans
*//Commands of Christ for the church (2.16a)// – repent
*//Consequences (2.16b)// – Christ will fight against them with the sword of his mouth
*//Concession (omitted)//
*//Call to attention (2.17a)//
*//Promise to the victor (2.17b)// – hidden manna, white stone with a new name
{{squote{Source: author’s personal study}}}

''Letter to the church in Thyatira (Rev. 2.18-29)''
*//Command to write (2.18a)//
*//Description of Christ (2.18b)// – fiery eyes and bronze feet
*//The works that Christ recognizes (2.19)// - love, faith, perseverance, service, improvement
*//Complaint (2.20-23)//
**Complaint proper: they tolerate Jezebel (20a)
**Description of Jezebel (20b-21)
**Description of her coming punishment (22-23)
*//Commands of Christ for [the faithful in] the church (2.24-25)// – hold on to what they have
*//Consequences (omitted)//
*//Concession (omitted)//
*//Promise to the victor (2.26-28)// – authority over the nations, the morning star
*//Call to attention (2.29)//
{{squote{Source: author’s personal study}}}

''Letter to the church in Smyrna (Rev. 2.8-11)''
*//Command to write (2.8a)//
*//Description of Christ (2.8b)// – first and last, died and came to life again
*//The works that Christ recognizes (2.9)// – poverty, slander against them
*//Complaint (omitted)//
*//Commands of Christ for the church (2.10a)// – do not be afraid, be faithful during a 10 day trial
*//Consequences (2.10b)// – crown of life
*//Concession (omitted)//
*//Call to attention (2.11a)//
*//Promise to the victor (2.11b)// – will not be hurt by second death
{{squote{Source: author’s personal study.}}}

''The imprisonment of the dragon (Rev. 20.1-3)''
*//John sees an angel emerge from an abyss with a key and a chain (20.1)//
*//The angel imprisons the dragon (20.2-3b)//
**The angel seizes the dragon (20.2a)
**The angel binds the dragon for 1,000 years (20.2b)
**The angel throws the dragon into the abyss (20.3a)
**The angel seals the abyss to keep the dragon from deceiving the nations (20.3b)
*//Explanation that the dragon must be freed briefly after the thousand years (20.3c)//
''The thousand year reign of the martyrs (Rev. 20.4-6)''
*//Descriptions of John’s vision (20.4)//
**John sees thrones of people given the authority to judge (4a)
**John sees the souls of the martyrs decapitated for their Christian testimony (4b)
**Description of the martyrs (4c)
***They had not worshiped the beast nor received his mark (4c1)
***They came to life and reigned with Christ for 1,000 years (4c2)
*//Explanatory statements (20.5)//
**Explanation that the rest of the dead did not rise until after the thousand years (5a)
**Explanation that the content of 20.4 describes the first resurrection (5b)
*//Beatitude for those who take part in the first resurrection (20.6)//
**Beatitude proper (20.6a)
**Three reasons (20.6b)
''The final defeat of the devil (Rev. 20.7-10)''
*//Satan’s last army is defeated (20.7-9)//
**Satan is released (20.7)
**Satan deceives and gathers an army from Gog and Magog for battle (20.8a)
**The size of the army is innumerable (20.8b)
**The army marches across the earth (20.9a)
**The army surrounds the city of God’s people (20.9b)
**Fire from heaven devours the army (20.9c)
*//Satan is judged (20.10)//
**The devil is thrown into the lake of fire (20.10a)
**The devil, the beast and the false prophet will be tormented forever (20.10b)
''Rev. 20.11-15: The vision of the great throne of judgment''
*//John sees the one seated on the throne (20.11)//
**John sees the throne and the one seated upon it (11a)
**The earth and the sky recede from view (11b)
*//John sees the dead judged (20.12-13)//
**The first description of the judgment (20.12)
***John sees the dead before the throne (12a)
***The books are opened (12b)
***The dead are judged according to the books (12c)
**The second description of the judgment (20.13)
***The sea gives up its dead (13a)
***Death and Hades give up their dead (13b)
***The dead are judged according to their works (13c)
*//Death and Hades are judged (20.14)//
**Death and Hades are thrown into the lake of fire (14a)
**Parenthetical explanation about the lake of fire (14b)
*//All those not found in the book of life are thrown into the lake of fire (20.15)//
{{squote{Source: author’s personal study.}}}

''John’s vision of the new order (Rev. 21.1-2)''
*//John sees a new heaven and a new earth with no more sea (21.1)//
*//John sees the new Jerusalem descend from heaven (21.2)//
''John hears a voice from (near) the throne (Rev. 21.3-4)''
*//God will dwell with humankind (21.3a)//
*//God will be the God of his people (21.3b)//
*//God will wipe away his people’s tears (21.4a)//
*//The old order and its evils are gone (21.4b)//
''Seven words from the One seated on the throne (Rev. 21.5-8)''
*//Declaration that he makes all things new (21.5a)//
*//Command to write down his words (21.5b)//
*//Declaration that it is finished (21.6a)//
*//Identification as the Alpha and Omega, etc (21.6b)//
*//Gift of the water of life to those who are thirsty (21.6c)//
*//Promise of inheitance and God’s presence to those who overcome (21.7)//
*//List of those whose destiny is the lake of fire (21.8)//
''An angel takes John to a mountain from which to see the Lamb’s bride (=city) (Rev. 21.9-10)''

''John’s description of the new Jerusalem (Rev. 21.11-22.5)''
*//Its glory (21.11)//
*//Its wall(s) and twelve gates (21.12-13)//
*//Its foundation (21.14)//
*//Its dimensions (21.15-17)//
*//The materials from which it was made (21.18-21)//
**The materials for its walls (21.18)
**The materials for its foundations (21.19-20)
**The materials for its gates (21.21a)
**The materials for its great street (21.21b)
*//What John does not see in the city (21.22-23)//
**There is no temple, for God and the Lamb are its temple (21.22)
**There is no need for sun or moon, for God and the Lamb are its light (21.23)
*//Its dominion over the nations (21.24-26)//
**The nations will walk by its light (21.24a)
***Kings will bring their splendor to it (21.24b)
**It will not need to be closed at night (21.25)
***The nations will bring their glory to it (21.26)
*//Those who will and will not gain entrance into the city (21.27)//
**Those who will not be allowed to enter (21.27a)
**Those who will be allowed to enter (21.27b)
*//The river of life (22.1-2a)//
*//The tree of life (22.2b)//
*//The absence of the curse (22.3a)//
*//The throne of God and the Lamb (22.3b)//
*//The servants of God (22.3c-5)//
**They will serve God (22.3c)
**They will see God’s face (22.4a)
**God’s name will be on them (22.4b)
**God will always give them light (22.5a)
**They will reign forever (22.5b)
{{squote{Source: author’s personal study}}}

''Three confirmations of the words of this book (Rev. 22.6-8a)''
*//The angel vouches for the trustworthiness and divine source of the words (6)//
*//The Lord speaks (7)//
**First of three “I am  coming soon” sayings (7a)
**Beatitude for the faithful reader (7b)
*//John confirms he is an eyewitness (8a)//
''John’s interaction with the angel (Rev. 22.8b-11)''
*//John attempts to worship the angel (8b)//
*//The angel rebukes John (9)//
**The angel forbids John’s worship (9a)
**The angel explains his identity (9b)
**The angel redirects John’s worship to God (9c)
*//The angel commands John not to seal up the words of the book (10)//
*//The angel tells John to let everyone continue in their present conduct (11)//
''The messages of the Lord Jesus to the listener (Rev. 22.12-20)''
*//Second of three “I am coming soon” sayings (12)//
*//Identification as Alpha and Omega, etc (13)//
*//Beatitude for those who wash their robes (14)//
*//List of those left outside the city (15)//
*//Confirmation of the sending of the angel (16a)//
*//Identification as Root, Offspring and Star (16b)//
*//Invitations to come and drink the water of life (17)//
*//Warnings (18-19)//
**Warning to those who add to the book (18)
**Warning to those who take away from the book (19)
*//Third of three “I am coming soon” sayings (20a)//
''John’s authorial conclusion (Rev. 22.20b-21)''
*//Amen (20b)//
*//Prayer (20c)//
*//Grace benediction (21)//
{{squote{Source: author’s personal study.}}}

''Letter to the church in Sardis (Rev. 3.1-6)''
*//Command to write (3.1a)//
*//Description of Christ (3.1b)// – holds seven spirits and seven stars
*//The works that Christ recognizes (3.1c)// – they have a reputation for being alive
*//Complaint (3.1d)// – but they are dead
*//Commands of Christ for the church (3.2-3a)// - wake up, strengthen what remains, remember, obey, repent
*//Consequences (3.3b)// – Christ will come like a thief
*//Concession (3.4a)// - some have not dirtied their clothes
*//Promise to the victor (3.4b-5)// - will walk with Christ, be dressed in white, have his/her name in the book of life, be acknowledged by Christ
*//Call to attention (3.6)//
{{squote{Source: author’s personal study}}}

''Letter to the church in Laodicea (Rev. 3.14-22)''
*//Command to write (3.14a)//
*//Description of Christ (3.14b)// – Amen, faithful and true witness, ruler over God’s creation
*//The works that Christ recognizes// (converted into the complaint, below)
*//Complaint (3.15-17)//
**Complaint proper: Christ knows that they are lukewarm (3.15)
**Consequence: Christ will vomit them from his mouth (3.16)
**Correction: They think they are rich but they are poor (3.17)
*//Commands of Christ for the church (3.18-19)//
**Command: buy gold, white clothes and healing salve (3.18)
**Encouragement: Christ disciplines them because he loves them (3.19a)
**Command: get serious and repent (3.19b)
*//Consequences (3.20)// – Christ will enter and commune with those who invite him in
*//Concession (omitted)//
*//Promise to the victor (3.21)// - the right to sit on Christ’s throne
*//Call to attention (3.22)//
{{squote{Source: author’s personal study.}}}

''Letter to the church in Philadelphia (Rev. 3.7-13)''
*//Command to write (3.7a)//
*//Description of Christ (3.7b)// - holds the keys of David, opens and closes irrevocably
*//The works that Christ recognizes (3.8-10a)//
**He knows their deeds (3.8a)
**He has placed an open door before them (3.8b)
**He knows that despite their weakness they have kept his word and did not deny his name (3.8c)
**He promises to make their persecutors acknowledge his love for them (3.9)
**He knows they have endured patiently (3.10a)
**Consequence: he will keep them from the hour of trail (3.10b)
*//Complaint (omitted)//
*//Commands of Christ for the church (3.11a)// – hold on to what they have, because he is coming soon
*//Consequences (3.11b)// – so that no one takes their crown
*//Concession (omitted)//
*//Promise to the victor (3.12)// – will be a temple pillar, will never leave the temple, will be written on him the names of God, the new Jerusalem and Christ
*//Call to attention (3.13)//
{{squote{Source: author’s personal study}}}

''John is taken up to heaven (Rev. 4.1-2a)''
*//John sees an open door (1a)//
*//The trumpet-like voice invites John to heaven (1b)//
*//John is suddenly in the Spirit (2a)//
''John describes what he sees in heaven (Rev. 4.2b-11)''
*//Description of the One seated on the throne (2b-3)//
*//Description of the 24 elders (4)//
*//Description of the area around the throne (5-6a)//
**Cosmic phenomena (5a)
**Torches (5b)
**A sea of glass (6a)
*//Description of the four living creatures (6b-8a)//
**Location and initial description (6b)
**Description of the first living creature (like a lion) (7a)
**Description of the second living creature (like an ox) (7b)
**Description of the third living creature (like a human being) (7c)
**Description of the fourth living craeture (like an eagle) (7d)
**General description (8a)
*//Description of the heavenly worship (8b-11)//
**The praise of the living creatures (8b)
**The praise response of the 24 elders (9-11)
***Prostrating themselves (9-10a)
***Laying down their crowns (10b)
***Singing a hymn (11)
{{squote{Source: author’s personal study}}}

''John describes the scroll (Rev. 5.1)''

''A search is made for someone worthy enough to open the scroll (Rev. 5.2-5)''
*//The angel asks who is worthy (2)//
*//No one in the universe is found worthy (3)//
*//John weeps (4)//
*//One of the elders consoles John: there is a Lion who can open it (5)//
''The Lamb appears and takes the scroll (Rev. 5.6-7)''
*//Appearance and description of the Lamb (6)//
*//The Lamb takes the scroll from the One seated on the throne (7)//
''Various groups respond in worship to the Lamb (Rev. 5.8-14)''
*//The worship of the four living creatures and the 24 elders (8-10)//
**They fall down (8a)
**Description: they hold harps and bowls of prayer-incense (8b)
**Their hymn (9-10)
*//The worship of a multitude of angels (11-12)//
**Their number (11a)
**Their location (11b)
**Their hymn (12)
*//The worship of every creature in the universe (13)//
**The identity of the singers (13a)
**Their hymn (13b)
*//The response of the four living creatures and the elders (14)//
**The four living creatures say Amen (14a)
**The 24 elders fall down and worship (14b)
{{squote{Source: author’s personal study}}}

''The opening of the first six seals (Rev. 6.1-14)''
*//The first seal is opened (6.1-2)//
**John watches the Lamb open the seal (6.1a)
**A living creature invites John (6.1b)
**John sees a white horse (6.2a)
**Description of its rider (6.2b-d)
***He has a bow (6.2b)
***He is given a crown (6.2c)
***He rides out to conquer (6.2d)
*//The second seal is opened (6.3-4)//
**John watches the Lamb open the seal (6.3a)
**A living creature invites John (6.3b)
**John sees a red horse (6.4a)
**Description of its rider (6.4b-c)
**He is given power to provoke war (6.4b)
**He is given a sword (6.4c)
*//The third seal is opened (6.5-6)//
**John watches the Lamb open the seal (6.5a)
**A living creature invites John (6.5b)
**John sees a black horse (6.5c)
**Description of its rider (6.5d) – he has a pair of scales
**A voice from among the living creatures commands the rider (6.6)
*//The fourth seal is opened (6.7-8)//
**John watches the Lamb open the seal (6.7a)
**A living creature invites John (6.7b)
**John sees a pale horse (6.8a)
**Description of its rider (6.8b-d)
***His name (6.8b) – death
***Hades rides behind him (6.8c)
***They are given power over a fourth of the world (6.8d)
*//The fifth seal is opened (6.9-11)//
**John watches the Lamb open the seal (6.9a)
**John sees souls under the altar (6.9b-11)
***Description of the souls (6.9b)
***They cry out to the Lord for justice and vengeance (6.10)
***They are given white robes (6.11a)
***They are told to wait until the number of martyrs is complete (6.11b)
*//The sixth seal is opened (6.12-14)//
**John watches the Lamb open the seal (6.12a)
**John describes various cosmic phenomena (6.12b-14)
***The earth quakes (6.12b)
***The sun turns black (6.12c)
***The moon turns red (6.12d)
***The stars fall to the earth (6.13)
***The sky recedes (6.14a)
***All mountains and islands are removed (6.14b)
''The reaction of humankind (Rev. 6.15-17)''
*//All humankind hides (6.15)//
*//They plea to the mountains and rocks (6.16-17)//
**The plea proper (6.16) – Fall on us and hide us!
**The reason (6.17) – The day of the wrath of God and the Lamb has come!
''The sealing of the 144,000 (Rev. 7.1-8)''
*//John sees four angels holding back the four winds (7.1)//
*//John sees a fifth angel (7.2-3)//
**He comes from the east (7.2a)
**He carries with him the seal of God (7.2b)
**He commands the four angels not to harm the earth until the servants of Glod are sealed (7.2c-3)
*//John hears the number of the sealed, 144,000 (7.4)//
*//The division of the 144,000 by tribe (7.5-8)//
''The great multitude in heaven (Rev. 7.9-17)''
*//Description of the multitude (7.9-10)//
**Their origin (7.9a) – every nation, tribe, people and language
**Their location (7.9b) – before the throne in front of the Lamb
**Their robes (7.9c)
**Their palm branches (7.9d)
**Their song (7.10)
*//The response of the angels (7.11-12)//
**They prostrate themselves in worship (7.11)
**The song of the angels (7.12)
*//John’s interaction with one of the elders (7.13-17)//
**An elder asks John about the multitude (7.13)
**John responds (7.14a)
**The elder identifies the multitude (7.14b-17)
***They came out of the tribulation (7.14b)
***They washed their robes in the Lamb’s blood (7.14c)
***The results of their faithfulness (7.15-17)
****They serve God in his temple (7.15)
****They will never again hunger or thirst (7.16a)
****They will never again suffer from the heat of the sun (7.16b)
****The Lamb will shepherd them (7.17a)
****God will wipe away their tears (7.17b)
''The opening of the eighth seal (Rev. 8.1)'' – silence in heaven for half an hour

{{squote{Source: author’s personal study}}}

''The first six trumpets (Rev. 8.1-9.21)''
*//Prelude to the blowing of the trumpets (Rev. 8.2-6)//
**John sees seven angels given seven trumpets (8.2)
**John sees another angel with a golden censer (8.3-6)
***The angel approaches the altar (8.3a)
***The angel is given incense to offer with the prayers of the saints (8.3b)
***The smoke of the incense and the prayers rises to God (8.4)
***The angel hurls fire from the altar to the earth (8.5a)
***Cosmic phenomena attend the action (8.5b)
**The seven angels prepare to blow their trumpets (8.6)
*//The first trumpet (Rev. 8.7)//
**The angel blows the trumpet (8.7a)
**Hail, fire and blood fall to the earth (8.7b)
**A third of the earth, trees and grass are burned (8.7c)
*//The second trumpet (Rev. 8.8-9)//
**The angel blows the trumpet (8.8a)
**A burning mountain is thrown into the sea (8.8b)
**A third of the sea, sea creatures and ships are destroyed (8.9)
*//The third trumpet (Rev. 8.10-11)//
**The angel blows the trumpet (8.10a)
**A star falls from the sky (8.10b)
**The star is named: Wormwood (8.11a)
**A third of the fresh waters turn bitter (8.11b)
*//The fourth trumpet (Rev. 8.12)//
**The angel blows the trumpet (8.12a)
**A third of the sun, moon and stars turn dark (8.12b)
*//Interlude: an eagle cries out a woe (Rev. 8.13)//
*//The fifth trumpet (Rev. 9.1-11)//
**The angel blows the trumpet (9.1a)
**The star from 8.10-11 opens the abyss (9.1b-11)
***John sees the star (9.1b)
***The star is given the key to the abyss (9.1c)
***The smoke from the opened abyss darkens the sky (9.2)
***Locusts come from the smoke (9.3-11)
****Their appearance and power (9.3)
****The limits on their power (9.4-5a)
****A description of the torture they inflict (9.5b-6)
****Their appearance (9.7-10)
****Their king and his name (9.11)
*//Parenthetical comment: the first of three woes has past (Rev. 9.12)//
*//The sixth trumpet (Rev. 9.13-21)//
**The angel blows the trumpet (9.13a)
**A voice tells the sixth angel to release the four angels at the Euphrates (9.13b-14)
**The four angels kill a third of mankind (9.15)
**John sees an army of mounted troops (9.16-21)
***The troops’ number (9.16)
***The troops’ appearance (9.17)
***The troops’ deadly mouths and tails kill a third of humankind (9.18-19)
***The unrepentance of the remainder of humankind (9.20-21)
{{squote{Source: the author's personal study.}}}

|>|bgcolor:#aaaadd;Letter opening (1.1-3)|
|>|bgcolor:#aaaadd;Thanksgiving section (1.4-9)|
|bgcolor:#aaaadd;width:6em;Paul responds to reports he has received from Corinth (1.10-6.20)|bgcolor:#ccccee;The main problem: divisions in the church (1.10-4.21)|
|~|bgcolor:#ccccee;Specific problem: Incest (5.1-13)|
|~|bgcolor:#ccccee;Specific problem: Lawsuits between believers (6.1-11)|
|~|bgcolor:#ccccee;Specific problem: Temple prostitution (6.12-20)|
|bgcolor:#aaaadd;width:6em;Paul responds to a letter he has received from the Corinthians (7.1-16.12)|bgcolor:#ccccee;Regarding marriage (7.1-40)|
|~|bgcolor:#ccccee;Regarding food sacrificed to idols (8.1-11.1)|
|~|bgcolor:#ccccee;Regarding men and women in worship (11.2-16)|
|~|bgcolor:#ccccee;Regarding abuses in the Lord's supper (11.17-34)|
|~|bgcolor:#ccccee;Regarding spiritual gifts (12.1-14.40)|
|~|bgcolor:#ccccee;Regarding the resurrection (15.1-58)|
|~|bgcolor:#ccccee;Regarding the offering (16.1-11)|
|~|bgcolor:#ccccee;Regarding Apollos (16.12)|
|>|bgcolor:#aaaadd;Letter closing (16.13-24)|

{{squote{Source: the author's own outline; influenced by outlines by Gordon D. Fee and Jeffrey A. D. Weima.}}}

Note that in this outline, the links lead to outlines of the individual passages.
|bgcolor:#aaaadd;Letter opening ([[1.1-2|2 Thessalonians 1.1-12 structure]])|
|bgcolor:#aaaadd;Thanksgiving section ([[1.3-12|2 Thessalonians 1.1-12 structure]])|
|bgcolor:#ccccee;Teaching concerning the day of the Lord ([[2.1-12|2 Thessalonians 2.1-12 structure]])|
|bgcolor:#aaaadd;Resumption of thanksgiving section ([[2.13-3.5|2 Thessalonians 2.13-3.5 structure]])|
|bgcolor:#ccccee;Exhortations concerning the disorderly ([[3.6-15|2 Thessalonians 3.6-15 structure]])|
|bgcolor:#aaaadd;Letter conclusion ([[3.16-18|2 Thessalonians 3.16-18 structure]])|

|bgcolor:#aaaadd;width:8em;The theological context for the footwashing (13.1-3)|>|bgcolor:#ccccee;- The timing: before the Passover feast (13.1a)<br>- Jesus knows his hour has come (13.1b)<br>- Jesus loves his own to the end (13.1c)<br>- The devil has already convinced Judas to betray Jesus (13.2)<br>- Jesus knows the Father has given all things into his hands (13.3a)<br>- Jesus knows he is from God and is going back to him (13.3b)|
|bgcolor:#aaaadd;The description of the footwashing (13.4-5)|>|bgcolor:#ccccee;- Jesus lays aside his garments (13.4a)<br>- Jesus takes a towel (13.4b)<br>- Jesus wraps the towel around his waist (13.4c)<br>- Jesus pours water into a basin (13.5a)<br>- Jesus begins to wash the disciples' feet (13.5b)<br>- Jesus wipes their feet with the towel (13.5c)|
|bgcolor:#aaaadd;Jesus' interchange with Peter (13.6-11)|>|bgcolor:#ccccee;- Peter's question: You would wash my feet? (13.6)<br>- Jesus' reply: You'll understand this later (13.7)<br>- Peter's refusal: Never! (13.8a)<br>- Jesus' insistence: If not, you have no part in me (13.8b)<br>- Peter's change of heart: Well, then, wash //all// of me! (13.9)<br>- Jesus' reply: you are clean, so you only need your feet washed (13.10a)<br>- Jesus' exception: But not all of you are clean (13.10b)<br>- The reason Jesus made this exception: Jesus knows one will betray him (13.11)|
|bgcolor:#aaaadd;Jesus' follow up speech (13.12-20)|>|bgcolor:#ccccee;Context: Jesus has finished washing their feet and has taken his seat (13.12a)|
|~|bgcolor:#ccccee;width:8em;Command to follow Jesus' example (13.12-17)|bgcolor:#ccccee;- Jesus' question: Do you understand this? (13.12b)<br>- Affirmation: You rightly recognize me as your Master and Lord. (13.13)<br>- Reason: Since I the Master and Lord have washed your feet,<br>- Application: You must wash each others' feet also. (13.14)<br>- Reason: Because I washed your feet to set an example for you (13.15)<br>- Reason: And no servant is greater than his Master (13.16)<br>- Beatitude: You are blessed if you do this (13.17)|
|~|bgcolor:#ccccee;Jesus' recognition of Judas as an exception (13.18-19)|bgcolor:#ccccee;- I am not speaking about all of you (13.19a)<br>- The Scripture must be fulfilled (13.19b)<br>- The reason I mention it now: it will act as evidence later so you will believe in me (13.19)|
|~|bgcolor:#ccccee;Apostolic affirmation (13.20)|bgcolor:#ccccee;- He who receives you receives both me and the One who sent me. (13.20)|

{{squote{Source: the author's own outline.}}}

|bgcolor:#aaaadd;width:6em;Letter opening (1-4)|>|bgcolor:#ccccee;Author, recipients, greeting (1-2)|
|~|>|bgcolor:#ccccee;Purpose for writing: to call the readers to defend the faith (3)|
|~|>|bgcolor:#ccccee;Occasion: ungodly men have entered the church meetings of the readers (4)|
|bgcolor:#aaaadd;Description of the ungodly men (5-19)|>|bgcolor:#ccccee;Three examples of judgment in the Old Testament (5-7)|
|~|>|bgcolor:#ccccee;Initial description of the ungodly men (8)|
|~|>|bgcolor:#ccccee;Contrasting description of the modesty of Michael the archangel (9-10)|
|~|>|bgcolor:#ccccee;Woe pronounced on them, and comparison with Cain, Balaam and Korah (11)|
|~|>|bgcolor:#ccccee;Their behavior as corrupt shepherds at the church's love feasts (12a)|
|~|>|bgcolor:#ccccee;Analogies about them taken from nature (12b-13)|
|~|>|bgcolor:#ccccee;Enoch's prophecy about them (14-15)|
|~|>|bgcolor:#ccccee;Concluding description of them (16)|
|~|>|bgcolor:#ccccee;The apostles' propehcy about them (17-19)|
|bgcolor:#aaaadd;Letter conclusion (20-25)|bgcolor:#ccccee;width:6em;Commands (20-23)|bgcolor:#ccccee;Keep yourselves in the love of God (20-21)|
|~|~|bgcolor:#ccccee;Rescue others cautiously (22-23)|
|~|>|bgcolor:#ccccee;Doxology (24-25)|

{{squote{Source: the author's own outline.}}}

This outline is not yet finished. Note that links lead to outlines of smaller sections.
|>|bgcolor:#ccccee;Letter opening ([[1.1-7|The structure of Romans 1.1-17 (Letter opening and thanksgiving section)]])|
|>|bgcolor:#ccccee;Thanksgiving section ([[1.8-17|The structure of Romans 1.1-17 (Letter opening and thanksgiving section)]])|
|bgcolor:#ccccee;Letter body (1.18-15.13)|bgcolor:#aaaadd;Jews and Gentiles are under God's wrath because of sin (1.18-3.20)|
|~|bgcolor:#aaaadd;Jews and Gentiles are justified by faith in Christ alone (3.21-4.25)|
|~|bgcolor:#aaaadd;The relationship of Paul's gospel to the Mosaic law and moral conduct (5.1-8.39)|
|~|bgcolor:#aaaadd;The theological problem of Israel's unbelief (9.1-11.36)|
|~|bgcolor:#aaaadd;The ethical and social implications of Paul's gospel (12.1-15.13)|
|>|bgcolor:#ccccee;Letter conclusion ([[15.14-16.27|The structure of Romans 15.14-16.27 (Letter conclusion)]])|

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|bgcolor:#66cc44;[[1.3|http://biblia.com/bible/esv/John%201.3]]|bgcolor:#ddffaa;All things were made through him,<br>and without him was not any thing made that was made. |
|bgcolor:#66cc44;[[1.7-8|http://biblia.com/bible/esv/John%201.7-8]]|bgcolor:#ddffaa;He came as a witness, to bear witness about the light, that all might believe through him.<br>He was not the light, but came to bear witness about the light. |
|bgcolor:#66cc44;[[1.20|http://biblia.com/bible/esv/John%201.20]]|bgcolor:#ddffaa;He confessed,<br>and did not deny...|
|bgcolor:#66cc44;[[2.25|http://biblia.com/bible/esv/John%202.25]]|bgcolor:#ddffaa;and needed no one to bear witness about man,<br>for he himself knew what was in man.|
|bgcolor:#66cc44;[[3.16|http://biblia.com/bible/esv/John%203.16]]|bgcolor:#ddffaa;...should not perish<br>but have eternal life.|
|bgcolor:#66cc44;[[3.17|http://biblia.com/bible/esv/John%203.17]]|bgcolor:#ddffaa;For God did not send his Son into the world to condemn the world,<br>but in order that the world might be saved through him.|
|bgcolor:#66cc44;[[3.18|http://biblia.com/bible/esv/John%203.18]]|bgcolor:#ddffaa;Whoever believes in him is not condemned,<br>but whoever does not believe is condemned already,|
|bgcolor:#66cc44;[[3.20-21|http://biblia.com/bible/esv/John%203.20-21]]|bgcolor:#ddffaa;For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.<br>But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”|
|bgcolor:#66cc44;[[3.36|http://biblia.com/bible/esv/John%203.36]]|bgcolor:#ddffaa;Whoever believes in the Son has eternal life;<br>whoever does not obey the Son shall not see life, but the wrath of God remains on him.|
|bgcolor:#66cc44;[[4.42|http://biblia.com/bible/esv/John%204.42]]|bgcolor:#ddffaa;“It is no longer because of what you said that we believe,<br>for we have heard for ourselves,|
|bgcolor:#66cc44;[[5.19|http://biblia.com/bible/esv/John%205.19]]|bgcolor:#ddffaa;“Truly, truly, I say to you, the Son can do nothing of his own accord,<br>but only what he sees the Father doing.|
|bgcolor:#66cc44;[[5.24|http://biblia.com/bible/esv/John%205.24]]|bgcolor:#ddffaa;He does not come into judgment,<br>but has passed from death to life.|
|bgcolor:#66cc44;[[5.30|http://biblia.com/bible/esv/John%205.30]]|bgcolor:#ddffaa;...I seek not my own will<br>but the will of him who sent me.|
|bgcolor:#66cc44;[[8.35|http://biblia.com/bible/esv/John%208.35]]|bgcolor:#ddffaa;The slave does not remain in the house forever;<br>the son remains forever.|
|bgcolor:#66cc44;[[10.5|http://biblia.com/bible/esv/John%2010.5]]|bgcolor:#ddffaa;A stranger they will not follow,<br>but they will flee from him....|
|bgcolor:#66cc44;[[10.28|http://biblia.com/bible/esv/John%2010.28]]|bgcolor:#ddffaa;I give them eternal life,<br>and they will never perish....|
|bgcolor:#66cc44;[[15.5-6|http://biblia.com/bible/esv/John%2015.5-6]]|bgcolor:#ddffaa;Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.<br>If anyone does not abide in me he is thrown away like a branch and withers; |
|bgcolor:#66cc44;[[18.20|http://biblia.com/bible/esv/John%2018.20]]|bgcolor:#ddffaa;I have spoken openly to the world....I have said nothing in secret.|
|bgcolor:#66cc44;[[1 John 1.5|http://biblia.com/bible/esv/1%20John%201.5]]|bgcolor:#ddffaa;God is light,<br>and in him is no darkness at all. |
|bgcolor:#66cc44;[[1 John 1.6|http://biblia.com/bible/esv/1%20John%201.6]]|bgcolor:#ddffaa;...we lie<br>and do not practice the truth.|
|bgcolor:#66cc44;[[1 John 1.8|http://biblia.com/bible/esv/1%20John%201.8]]|bgcolor:#ddffaa;we deceive ourselves,<br>and the truth is not in us.|
|bgcolor:#66cc44;[[1 John 2.4|http://biblia.com/bible/esv/1%20John%202.4]]|bgcolor:#ddffaa;...is a liar,<br>and the truth is not in him|
|bgcolor:#66cc44;[[1 John 2.27|http://biblia.com/bible/esv/1%20John%202.27]]|bgcolor:#ddffaa;...is true,<br>and is no lie...|

{{squote{Source: Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 133, with some additions and subtractions.}}}

Malherbe (356-357) lists a number of similarities between the two letters to the Thessalonians. We note first the epistolary conventions that are worded very similarly and show up in almost the same order (the translation is Malherbe's):

|!1 Thessalonians|!2 Thessalonians|
|bgcolor:#eeccff;1.1 - from Paul, Silvanus and Timothy; grace and peace|bgcolor:#eeccff;1.1-2 - from Paul, Silvanus and Timothy; grace and peace|
|bgcolor:#ddaaff;1.2-3 - We give thanks to God always for you|bgcolor:#ddaaff;1.3 - We ought to give thanks to God always for you|
|bgcolor:#eeccff;2.13 - We give thanks to God without ceasing|bgcolor:#eeccff;2.13 - We ought to give thanks to God always for you|
|bgcolor:#ddaaff;4.1 - the mention of brethren|bgcolor:#ddaaff;3.1 - the mention of brethren|
|bgcolor:#eeccff;3.11 - May our God and Father himself and our Lord Jesus direct our way to you|bgcolor:#eeccff;3.5 - May the Lord direct your hearts to the love of God and to the steadfastness of Christ|
|bgcolor:#ddaaff;5.23 - May the God of peace himself sanctify you completely|bgcolor:#ddaaff;3.16 - May the Lord of peace himself give you peace continually in every way|
|bgcolor:#eeccff;5.28 - The grace of our Lord Jesus Christ be with you|bgcolor:#eeccff;3.18 - The grace of our Lord Jesus Christ be with you all|

Malherbe also lists a number of other parallels which he considers of minor importance to his goal, which is showing that the case for the literary dependence of 2 Thessalonians on 1 Thessalonians is not as great as some claim. Our purpose here is simply to show the many parallels between the two letters.

|!1 Thessalonians|!2 Thessalonians|!Point of comparison|
|bgcolor:#eeccff;1.3|bgcolor:#eeccff;1.4|bgcolor:#eeccff;Paul speaks of the Thessalonians' faith and perseverance|
|bgcolor:#ddaaff;2.12|bgcolor:#ddaaff;1.5|bgcolor:#ddaaff;The Thessalonians are, or need to be, considered 'worthy'; mention of the kingdom of God|
|bgcolor:#eeccff;3.13|bgcolor:#eeccff;1.7|bgcolor:#eeccff;Mention of Jesus' future coming with his angels|
|bgcolor:#ddaaff;4.5-6|bgcolor:#ddaaff;1.8|bgcolor:#ddaaff;Description of the Gentiles as those who don't know God; God as punisher/avenger|
|bgcolor:#eeccff;3.13|bgcolor:#eeccff;1.10|bgcolor:#eeccff;The coming of Jesus is linked to the holiness of God's people|
|bgcolor:#ddaaff;1.2-3|bgcolor:#ddaaff;1.11|bgcolor:#ddaaff;Mention of his prayers for them, and mention of acts prompted by their faith|
|bgcolor:#eeccff;2.12|bgcolor:#eeccff;1.11|bgcolor:#eeccff;Both God's calling and the Thessalonians' worthiness is mentioned|
|bgcolor:#ddaaff;3.13|bgcolor:#ddaaff;2.1|bgcolor:#ddaaff;The coming of 'our Lord Jesus'|
|bgcolor:#eeccff;4.15-17|bgcolor:#eeccff;2.1|bgcolor:#eeccff;The coming of the Lord and our being gathered to his side|
|bgcolor:#ddaaff;4.13-5.11|bgcolor:#ddaaff;2.1-12, 15|bgcolor:#ddaaff;Instruction about eschatology|
|bgcolor:#eeccff;5.12|bgcolor:#eeccff;2.1|bgcolor:#eeccff;"We ask you, brothers"|
|bgcolor:#ddaaff;4.15|bgcolor:#ddaaff;2.2|bgcolor:#ddaaff;A message from Paul about the timing of the coming of the Lord|
|bgcolor:#eeccff;2.9, 3.4|bgcolor:#eeccff;2.5|bgcolor:#eeccff;The Thessalonians know/remember what Paul already told them|
|bgcolor:#ddaaff;1.4-5|bgcolor:#ddaaff;2.14|bgcolor:#ddaaff;God called the Thessalonians through his 'gospel'|
|bgcolor:#eeccff;2.12|bgcolor:#eeccff;2.14|bgcolor:#eeccff;God called the Thessalonians to partake of 'glory'|
|bgcolor:#ddaaff;5.9|bgcolor:#ddaaff;2.14|bgcolor:#ddaaff;God's planning so that the Thessalonians would receive glory/salvation; mention of "the Lord Jesus Christ"|
|bgcolor:#eeccff;3.8|bgcolor:#eeccff;2.15|bgcolor:#eeccff;Desire for the Thessalonians to 'stand firm'|
|bgcolor:#ddaaff;3.11|bgcolor:#ddaaff;2.16|bgcolor:#ddaaff;A prayer wish to God the Father and the Lord Jesus|
|bgcolor:#eeccff;5.23-24|bgcolor:#eeccff;3.3|bgcolor:#eeccff;The Lord is faithful, and he will protect/sustain the Thessalonians|
|bgcolor:#ddaaff;4.11, 5.14|bgcolor:#ddaaff;3.6-14|bgcolor:#ddaaff;The issue of the idle|
|bgcolor:#eeccff;2.9|bgcolor:#eeccff;3.8|bgcolor:#eeccff;'Laboring' and 'toiling', Paul worked 'night and day' so as not to be a 'burden' to the Thessalonians|
|bgcolor:#ddaaff;1.6-7|bgcolor:#ddaaff;3.9|bgcolor:#ddaaff;Paul was a model for the Thessalonians to imitate|
|bgcolor:#eeccff;4.11|bgcolor:#eeccff;3.10|bgcolor:#eeccff;Paul had already told them to work for a living|
|bgcolor:#ddaaff;4.1|bgcolor:#ddaaff;3.12|bgcolor:#ddaaff;They ask and urge / command and urge the Thessalonians in the Lord Jesus regarding the way they live|
|bgcolor:#eeccff;4.11|bgcolor:#eeccff;3.12|bgcolor:#eeccff;Paul urges them to settle down and work for a living|
|bgcolor:#ddaaff;5.13-14|bgcolor:#ddaaff;3.15|bgcolor:#ddaaff;Warning the idle with a pastoral heart|
{{squote{Abraham J. Malherbe, The Letters to the Thessalonians. (New York: Doubleday, 2000), 356-357}}}

The pauline letters of Colossians and Philemon were sent to the same recipients at the same time. Colossians is a general letter to all the churches in Colossae, and Philemon is a personal letter to Philemon, a member of a church in Colossae. In his letter to Philemon, Paul asks his friend to be reconciled to his slave Onesimus, who had fled in some way from Philemon, and who had converted to Christianity when he had sought out Paul for help. It is interested to read Colossians in the light of the situation that we encounter in Philemon, to see connections between the two letters.
*In Colossians 1.21 Paul says that the Colossians had been enemies but now God has reconciled them. We should understadn this reconciliation in two ways: the reconciliation of all the believers to God, and the reconciliation that God brings between believers as well. This is the same reconciliation that Paul hopes for between Philemon and Onesimus.
*In Colossians 2.2 Paul's intention is that the recipients of his letter and other Christians in their region will be 'united in love.' Unity and love are what Paul wants to see between Philemon and Onesimus, too.
*In Colossians 3.11-15 we see that in Christ there is no slave or free. God treats all people equally, Onesimus, though Philemon's slave, was now also his brother in Christ. What's more, in these verses in Colossians we see the qualities that these two men will need to show each other: compassion, kindness, patience, forgiveness, love and peace.
*Colossians 3.22-25 is part of a 'household code.' Household codes were literary units directed to different members of a home, describing the responsibilities of each member. It's noteworthy that the sections of Colossian's household code that are directed to wives, husbands, children and parents are only one line of text, but the sections directed at masters and slaves are longer, especially the section for slaves (which would include Onesimus).
*Colossians 4.9 mentions Onesimus directly (as one of the letter bearers of these two letters), and recommends him as a beloved and faithful brother.
*In Colossians 4.17 Paul greets Archippus (mentioned in Philemon 2), and mentions something that Archippus needs to carry out. Some have speculated that this might have something to do with Onesimus, though this is by no means certain.
{{squote{The author's personal study, building on comments by Frank Thielman, Teología del Nuevo Testamento. (Miami: Vida, 2007).}}}

|!John 5|!John 9|
|bgcolor:#ccccee;The healing takes place on a Sabbath ([[5.9|http://biblia.com/bible/esv/John%205.9]])|bgcolor:#ccccee;The healing takes place on a Sabbath ([[9.14|http://biblia.com/bible/esv/John%209.14]])|
|bgcolor:#aaaadd;The healing takes place at a pool ([[5.2|http://biblia.com/bible/esv/John%205.2]], [[5.7|http://biblia.com/bible/esv/John%205.7]])|bgcolor:#aaaadd;The healing takes place at a pool ([[9.7|http://biblia.com/bible/esv/John%209.7]])|
|bgcolor:#ccccee;A lame man is healed|bgcolor:#ccccee;A blind man is healed|
|bgcolor:#aaaadd;The healed man doesn't know who Jesus is ([[5.12-13|http://biblia.com/bible/esv/John%205.12-13]])|bgcolor:#aaaadd;The healed man doesn't know where Jesus is ([[9.12|http://biblia.com/bible/esv/John%209.12]])|
|bgcolor:#ccccee;Jesus later finds the healed man ([[5.14|http://biblia.com/bible/esv/John%205.14]])|bgcolor:#ccccee;Jesus later finds the healed man ([[9.35|http://biblia.com/bible/esv/John%209.35]])|
|bgcolor:#aaaadd;Sin is connected to the healing: Sin no more. ([[5.14|http://biblia.com/bible/esv/John%205.14]])|bgcolor:#aaaadd;Sin is connected with the healing: Was he born blind because of sin? ([[9.2|http://biblia.com/bible/esv/John%209.2]])|

{{squote{Source: Course notes from Dr. Dean Deppe, Calvin Theological Seminary.}}}

*The Great Commission in [[Matthew 28.18-20|http://biblia.com/bible/esv/Matthew%2028.18-20]] echoes several themes from the Lord’s prayer in Matthew 6:
**“Your kingdom come” is echoed by the idea of making disciples of all nations, so that the kingdoms of this world submit to God’s kingdom
**“May your name be hallowed” is echoed by the command to baptize people in the name of the Father, the Son and the Holy Spirit
**“May your will be done” is echoed by the command to teach people to obey everything that Jesus has commanded
**“May it be on earth as it is in heaven” is echoed by Jesus’ reassurance that “All authority in heaven and on earth has been given to me.”

Andreas Kostenberger lists five pages (!) of "asides" in John, parenthetical insertions on the author's part to explain or clarify the ideas in his Gospel. Below are my paraphrases of the categories he gives, and the verse references.
*Translations of words from Hebrew and Aramaic ([[1.38|http://biblia.com/bible/esv/John%201.38]], [[1.41|http://biblia.com/bible/esv/John%201.41]], [[1.42|http://biblia.com/bible/esv/John%201.42]], [[9.7|http://biblia.com/bible/esv/John%209.7]], [[11.16|http://biblia.com/bible/esv/John%2011.16]], [[19.13|http://biblia.com/bible/esv/John%2019.13]], [[19.17|http://biblia.com/bible/esv/John%2019.17]], [[20.16|http://biblia.com/bible/esv/John%2020.16]], [[20.24|http://biblia.com/bible/esv/John%2020.24]], [[21.2|http://biblia.com/bible/esv/John%2021.2]])
*Geographical explanations ([[5.2|http://biblia.com/bible/esv/John%205.2]], [[6.1|http://biblia.com/bible/esv/John%206.1]], [[11.18|http://biblia.com/bible/esv/John%2011.18]])
*Explanations of Jewish customs ([[2.6|http://biblia.com/bible/esv/John%202.6]], [[4.9|http://biblia.com/bible/esv/John%204.9]], [[10.22|http://biblia.com/bible/esv/John%2010.22]], [[18.28|http://biblia.com/bible/esv/John%2018.28]], [[19.40|http://biblia.com/bible/esv/John%2019.40]])
*Theological insights about Jesus' supernatural knowledge and Jesus' 'hour' ([[2.24-25|http://biblia.com/bible/esv/John%202.24-25]], [[6.64|http://biblia.com/bible/esv/John%206.64]], [[7.30|http://biblia.com/bible/esv/John%207.30]], [[8.20|http://biblia.com/bible/esv/John%208.20]], [[13.1|http://biblia.com/bible/esv/John%2013.1]], [[13.3|http://biblia.com/bible/esv/John%2013.3]], [[13.11|http://biblia.com/bible/esv/John%2013.11]], [[16.19|http://biblia.com/bible/esv/John%2016.19]], [[18.4|http://biblia.com/bible/esv/John%2018.4]], [[19.28|http://biblia.com/bible/esv/John%2019.28]])
*References to people, places and events mentioned earlier in the Gospel ([[4.46|http://biblia.com/bible/esv/John%204.46]], [[6.23|http://biblia.com/bible/esv/John%206.23]], [[7.50|http://biblia.com/bible/esv/John%207.50]], [[9.13|http://biblia.com/bible/esv/John%209.13]], [[9.18|http://biblia.com/bible/esv/John%209.18]], [[9.24|http://biblia.com/bible/esv/John%209.24]], [[10.40|http://biblia.com/bible/esv/John%2010.40]], [[12.1-2|http://biblia.com/bible/esv/John%2012.1-2]], [[12.9|http://biblia.com/bible/esv/John%2012.9]], [[12.17|http://biblia.com/bible/esv/John%2012.17]], [[18.14|http://biblia.com/bible/esv/John%2018.14]], [[18.26|http://biblia.com/bible/esv/John%2018.26]], [[19.39|http://biblia.com/bible/esv/John%2019.39]], [[20.8|http://biblia.com/bible/esv/John%2020.8]], [[21.20|http://biblia.com/bible/esv/John%2021.20]])
*References to fulfillment of either the Scriptures or Jesus' own words ([[2.17|http://biblia.com/bible/esv/John%202.17]], [[18.9|http://biblia.com/bible/esv/John%2018.9]], [[18.32|http://biblia.com/bible/esv/John%2018.32]], [[19.24|http://biblia.com/bible/esv/John%2019.24]], [[19.28|http://biblia.com/bible/esv/John%2019.28]], [[19.36-37|http://biblia.com/bible/esv/John%2019.36-37]])
*References to misunderstandings on the part of the characters ([[2.9|http://biblia.com/bible/esv/John%202.9]], [[5.13|http://biblia.com/bible/esv/John%205.13]], [[7.5|http://biblia.com/bible/esv/John%207.5]], [[8.27|http://biblia.com/bible/esv/John%208.27]], [[10.6|http://biblia.com/bible/esv/John%2010.6]], [[11.13|http://biblia.com/bible/esv/John%2011.13]], [[12.16|http://biblia.com/bible/esv/John%2012.16]], [[13.28-29|http://biblia.com/bible/esv/John%2013.28-29]], [[20.9|http://biblia.com/bible/esv/John%2020.9]], [[20.14|http://biblia.com/bible/esv/John%2020.14]], [[21.4|http://biblia.com/bible/esv/John%2021.4]])
*Explanations of comments made by Jesus and other characters ([[2.21-22|http://biblia.com/bible/esv/John%202.21-22]], [[5.18|http://biblia.com/bible/esv/John%205.18]], [[6.6|http://biblia.com/bible/esv/John%206.6]], [[6.71|http://biblia.com/bible/esv/John%206.71]], [[7.39|http://biblia.com/bible/esv/John%207.39]], [[9.22-23|http://biblia.com/bible/esv/John%209.22-23]], [[11.5-6|http://biblia.com/bible/esv/John%2011.5-6]], [[11.51-52|http://biblia.com/bible/esv/John%2011.51-52]], [[12.6|http://biblia.com/bible/esv/John%2012.6]], [[12.33|http://biblia.com/bible/esv/John%2012.33]], [[12.41|http://biblia.com/bible/esv/John%2012.41]], [[12.42|http://biblia.com/bible/esv/John%2012.42]], [[21.19|http://biblia.com/bible/esv/John%2021.19]], [[21.23|http://biblia.com/bible/esv/John%2021.23]])
*References to help the reader correlate with the Synoptic Gospels or the oral tradition ([[1.40|http://biblia.com/bible/esv/John%201.40]], [[3.24|http://biblia.com/bible/esv/John%203.24]], [[4.44|http://biblia.com/bible/esv/John%204.44]], [[11.1-2|http://biblia.com/bible/esv/John%2011.1-2]])
*Numbering events ([[4.54|http://biblia.com/bible/esv/John%204.54]], [[21.14|http://biblia.com/bible/esv/John%2021.14]])
*"Extended commentary" ([[3.16-21|http://biblia.com/bible/esv/John%203.16-21]], [[3.31-36|http://biblia.com/bible/esv/John%203.31-36]])
*Miscellaneous ([[4.2|http://biblia.com/bible/esv/John%204.2]], [[4.8|http://biblia.com/bible/esv/John%204.8]], [[12.43|http://biblia.com/bible/esv/John%2012.43]], [[14.22|http://biblia.com/bible/esv/John%2014.22]], [[18.10|http://biblia.com/bible/esv/John%2018.10]])
{{squote{Source: Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 136-140.}}}

    * 1:3-4
    * 1:4
    * 1:13 (2)
    * 1:18
    * 1:19
    * 1:21
    * 1:26
    * 1:28
    * 1:34
    * 1:41
    * 1:42
    * 2:3
    * 2:10
    * 2:12
    * 2:15
    * 2:24
    * 3:5
    * 3:13
    * 3:15
    * 3:25
    * 3:31-32
    * 3:34
    * 4:1
    * 4:3
    * 4:5
    * 4:9
    * 4:11
    * 4:35-36
    * 4:51
    * 5:1
    * 5:2
    * 5:3
    * 5:4
    * 5:17
    * 5:32
    * 5:36
    * 5:44
    * 6:1
    * 6:14
    * 6:15
    * 6:22
    * 6:23 (2)
    * 6:27
    * 6:36
    * 6:47
    * 6:52
    * 6:56
    * 6:58
    * 6:64
    * 6:69
    * 6:71
    * 7:1
    * 7:8
    * 7:9
    * 7:10
    * 7:36
    * 7:37
    * 7:39 (2)
    * 7:40
    * 7:46
    * 7:52
    * 7:53-8:11
    * 8:6
    * 8:7
    * 8:8
    * 8:9 (2)
    * 8:10 (2)
    * 8:16
    * 8:25
    * 8:34
    * 8:38 (2)
    * 8:39
    * 8:44
    * 8:54
    * 8:57 (2)
    * 8:59
    * 9:4
    * 9:21
    * 9:35
    * 9:38-39
    * 10:7
    * 10:8
    * 10:11
    * 10:15
    * 10:16 (2)
    * 10:18
    * 10:19
    * 10:22
    * 10:26
    * 10:29
    * 10:38
    * 10:39
    * 11:17
    * 11:21
    * 11:25
    * 11:31
    * 11:32
    * 11:33
    * 11:50
    * 11:51
    * 12:1
    * 12:4
    * 12:8
    * 12:9
    * 12:17
    * 12:28
    * 12:32
    * 12:40
    * 12:41
    * 12:43
    * 13:2 (2)
    * 13:10
    * 13:18
    * 13:26 (3)
    * 13:32 (2)
    * 13:37
    * 14:2
    * 14:4
    * 14:7 (2)
    * 14:11
    * 14:14 (2)
    * 14:15
    * 14:17
    * 14:22
    * 14:26
    * 15:6
    * 15:8
    * 16:4
    * 16:13 (2)
    * 16:16
    * 16:18
    * 16:22 (2)
    * 16:23 (2)
    * 16:25
    * 16:27
    * 16:28
    * 17:1
    * 17:7
    * 17:8
    * 17:11
    * 17:12
    * 17:14
    * 17:21
    * 17:23
    * 17:24
    * 18:1
    * 18:5
    * 18:13-27
    * 18:27
    * 18:30
    * 19:14
    * 19:16
    * 19:20
    * 19:24
    * 19:29
    * 19:35
*19:39
*20:19
*20:21
*20:23
*20:30
*20:31
*21:4
*21:15-17
*21:22-23
*21:23
*21:25

{{squote{<<newTiddler tag:'Paul' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Paul")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

In this short letter, Paul pressures Philemon in numerous ways so that Philemon will do what Paul asks of him:
*"Do as I ask of you...because I'm a prisoner and you should have pity on me." (vv. 1, 9, 10, 13, 23)
*"Do as I ask of you...because I consider you my "beloved" "coworker" (vv. 1b-2)
*"Do as I ask of you...because this letter will be read by your family and church group as well. They will know what I'm asking of you and will give you a hard time if you refuse this of me." (v. 2)
*"Do as I ask of you...because you have a reputation for your love, for your partnership in the gospel, and for your refreshing the saints (vv. 4-7). Now show that love to me (v. 9), be my partner (v. 17), and refresh my heart as well (v. 20)."
*"Do as I ask of you...because I have the authority of an apostle and could very well order you to do this, since it is something you 'ought' to do." (v. 8)
*"Do what I ask of you...because I appeal to you not once but twice." (vv. 9, 10)
*"Do what I ask of you...because I'm an elder." (v. 9 - it's not clear if Paul is appealling for Philemon to have compassion on an old man, or to have respect for an elder in the church)
*"Do what I ask of you...because your servant Onesimus, whose name means 'useful', has truly become useful to both of us." (vv. 11, 20a).
*"Do what I ask of you...because this appears to have been part of God's plan all along." (v. 15. Paul invokes what commentators call a 'divine passive', a technique of implying God's purposes without explicitly naming God)
*"Do what I ask of you...because we are friends, and you should respect our friendship." (v. 17. Note that Paul reserves his actual petition until this verse)
*"Do what I ask of you...because I'm offering to pay for damages." (v. 19a - Onesimus may have stolen money from his master, and at any rate, his absence meant valuable lost time Onesimus could have spent serving his master)
*"Do what I ask of you...because you owe me one!" (v. 19b)
*"Do what I ask of you...because I'm expressing my confidence in you, so you will want to live up to my confidence rather than disappoint me." (v. 21)
*"Do what I ask of you...because I hope to visit you soon, and how will you be able to look me in the eye if I show up and you haven't done what I asked you to do?" (v. 22)
*"Do what I ask of you...because the believers here with me also know my request to you. No matter where you go you will run into Christians who know I asked you to help me out." (vv. 23-24)
Poor Philemon doesn't stand a chance against the Apostle's barrage of persuasive tactics! 

{{squote{Source: Adapted from the author's lecture notes from a New Testament course by Prof. Jeffrey A. D. Weima at Calvin Theological Seminary, Grand Rapids, MI.}}}

''People index'' | [[@|People]]
-----
<<forEachTiddler where 'tiddler.tags.contains("People")'>>

''The author and recipient''
*Paul ([[1.1|http://biblia.com/bible/esv/2%20Tim%201.1]])
*Timothy ([[1.2|http://biblia.com/bible/esv/2%20Tim%201.2]])
''Those who are with Paul''
*Luke ([[4.11|http://biblia.com/bible/esv/2%20Tim%204.11]])
*Eubulus ([[4.21|http://biblia.com/bible/esv/2%20Tim%204.21]])
*Punes ([[4.21|http://biblia.com/bible/esv/2%20Tim%204.21]])
*Linus ([[4.21|http://biblia.com/bible/esv/2%20Tim%204.21]])
*Claudia ([[4.21|http://biblia.com/bible/esv/2%20Tim%204.21]])
*'All the brothers' ([[4.21|http://biblia.com/bible/esv/2%20Tim%204.21]])
''Those who abandoned Paul''
*Everyone in Asia ([[1.15|http://biblia.com/bible/esv/2%20Tim%201.15]])
*Phygelus and Hermogenes ([[1.15|http://biblia.com/bible/esv/2%20Tim%201.15]])
*Demas ([[4.10|http://biblia.com/bible/esv/2%20Tim%204.10]])
''Those who are not with Paul for other reasons''
*Crescens ([[4.10|http://biblia.com/bible/esv/2%20Tim%204.10]])
*Titus ([[4.10|http://biblia.com/bible/esv/2%20Tim%204.10]])
*Tychicus ([[4.12|http://biblia.com/bible/esv/2%20Tim%204.12]])
*Erastus ([[4.20|http://biblia.com/bible/esv/2%20Tim%204.20]])
*Trophimus ([[4.20|http://biblia.com/bible/esv/2%20Tim%204.20]])
*It is likely that Onesiphorus ([[1.16-18|http://biblia.com/bible/esv/2%20Tim%201.16-18]]) has died. Paul speaks of his family, and only speaks of him in the past tense.
''Those who are with Timothy''
*Priscilla and Aquila ([[4.19|http://biblia.com/bible/esv/2%20Tim%204.19]])
*The household of Onesiphorus ([[1.16|http://biblia.com/bible/esv/2%20Tim%201.16]], [[4.19|http://biblia.com/bible/esv/2%20Tim%204.19]])
*Mark ([[4.11|http://biblia.com/bible/esv/2%20Tim%204.11]]) is not with Timothy, but Timothy is to bring Mark to Paul
''The opposition''
*Hymenaeus and Philetus ([[2.17|http://biblia.com/bible/esv/2%20Tim%202.17]])
*'Some' in [[2.18|http://biblia.com/bible/esv/2%20Tim%202.18]]
*Weak-willed women ([[3.6-7|http://biblia.com/bible/esv/2%20Tim%203.6-7]])
*Alexander the metalworker ([[4.14|http://biblia.com/bible/esv/2%20Tim%204.14]])
''OT personages and others from the past''
*David ([[2.8|http://biblia.com/bible/esv/2%20Tim%202.8]])
*Moses ([[3.8|http://biblia.com/bible/esv/2%20Tim%203.8]])
*Jannes and Jambres ([[3.8|http://biblia.com/bible/esv/2%20Tim%203.8]])
*Paul's ancestors ([[1.3|http://biblia.com/bible/esv/2%20Tim%201.3]])
*Lois, Timothy's grandmother ([[1.5|http://biblia.com/bible/esv/2%20Tim%201.5]])
*Eunice, Timothy's mother ([[1.5|http://biblia.com/bible/esv/2%20Tim%201.5]])
''Supernatural beings''
*God the Father
*Christ Jesus
*The Holy Spirit
*The devil ([[2.26|http://biblia.com/bible/esv/2%20Tim%202.26]])
''Others''
*The elect ([[2.10|http://biblia.com/bible/esv/2%20Tim%202.10]])
*Many witnesses ([[2.2|http://biblia.com/bible/esv/2%20Tim%202.2]])
*Men qualified to teach others ([[2.2|http://biblia.com/bible/esv/2%20Tim%202.2]])
*The Gentiles ([[4.17|http://biblia.com/bible/esv/2%20Tim%204.17]])
*People in the last days ([[3.2-5|http://biblia.com/bible/esv/2%20Tim%203.2-5]])
{{squote{Source: the author's personal study.}}}

''Messengers of the gospel''
*Paul ([[1.1|http://biblia.com/bible/esv/Tit%201.1]])
*Titus ([[1.4|http://biblia.com/bible/esv/Tit%201.4]])
*Artemas and Tychicus, future replacements for Titus in Crete ([[3.12|http://biblia.com/bible/esv/Tit%203.12]])
*Zenas and Apollo, the bearers of the letter ([[3.13|http://biblia.com/bible/esv/Tit%203.13]])
''The Cretan believers''
*The older men ([[2.2|http://biblia.com/bible/esv/Tit%202.2]])
*The older women ([[2.3|http://biblia.com/bible/esv/Tit%202.3]])
*The younger women ([[2.4|http://biblia.com/bible/esv/Tit%202.4]])
*The younger men ([[2.6|http://biblia.com/bible/esv/Tit%202.6]])
*Slaves ([[2.9|http://biblia.com/bible/esv/Tit%202.9]])
*Entire households ([[1.11|http://biblia.com/bible/esv/Tit%201.11]])
*Those who cause problems among them
''The larger Cretan society''
*Those who oppose Titus and the believers ([[1.9-10|http://biblia.com/bible/esv/Tit%201.9-10]], [[2.8|http://biblia.com/bible/esv/Tit%202.8]])
*A Cretan prophet ([[1.12|http://biblia.com/bible/esv/Tit%201.12]])
*Unbelieving husbands ([[2.5|http://biblia.com/bible/esv/Tit%202.5]]) and masters ([[2.9|http://biblia.com/bible/esv/Tit%202.9]])
*Rulers and authorities ([[3.1|http://biblia.com/bible/esv/Tit%203.1]])
{{squote{Source: the author's personal study.}}}

*[[Philemon introduction]] (<<getTagCount 'Philemon introduction'>>)
*[[Philemon structure and literary]] (<<getTagCount 'Philemon structure and literary'>>)
*[[Philemon themes and canonical]] (<<getTagCount 'Philemon themes and canonical'>>)
*[[Philemon exegesis]]
*[[Bibliography for Philemon]]

''Verses 1-3'' are the introduction to the letter. They function as the envelope of a modern letter. These verses follow the typical form for introductions to ancient letters:
*Senders (v. 1a)
*Addressees (vv. 1b-2)
*Greeting (v. 3)
''Senders:'' Although Paul includes Timothy as a co-sender of the letter, Paul uses "I" and "me" consistently throughout the letter, and even signs it with his own handwriting. It is clear that this is a very personal letter from Paul.

''Addressees:'' While Paul uses the singular "you" to refer to Philemon throughout the text, the letter is formally addressed not only to Philemon but also to Appia, Archippus and the church that meets in Philemon's home. (See [[The original readers of Philemon]] for more details). By including his family and church in the greeting, Paul assures that this letter will be read in the church service. Paul is softening up Philemon for the request he is about to ask of him.

''Greeting:'' Paul makes the usual three Christian alterations to the standard greeting of the day:
# He transforms the //carein// ("greetings") to //caris// ("grace")
# He adds the typical Jewish greeting shalom ("peace", //eirhnh// in Greek)
# and he adds Jesus Christ after God.

''Verses 4-7'' are a thanksgiving section, a common feature of letters from antiquity. It forms the bridge from the introduction of the letter to the letter body. 

It's interesting to note that the positive qualities Paul praises Philemon for in these verses (his partnership, his love, and his habit of refreshing the hearts of fellow believers) are qualities that Paul will appeal to later in the letter (verses 9, 17 and 20) to pressure Philemon to comply with his request. 

''Verse 5:'' Paul has no doubt "heard" of Philemon's positive traits from Epaphras, who apparently gave Paul an update on goings-on at Colossae, according to Colossians 1:7-8.

''Verse 6:'' Paul prays that Philemon's evangelistic effectiveness will be enhanced as he discovers all the benefits of being "in Christ." The mysterious phrase "in Christ", mentioned several times in this short letter, refers a central concept in Paul's theology, the transfer of the believer from the realm of darkness to a mystical union with Christ.

''Verse 7:'' note the connection between this verse, verse 12, and verse 20:
*Philemon is known for refreshing believers' hearts. 
*Onesimus is Paul's 'heart.' 
*Paul asks Philemon to refresh Paul's heart.

''Verses 8-9:'' With these verses Paul begins the body of the letter and his appeal for Onesimus. He reminds Philemon that he has every right as an apostle to order Philemon to obey his request. But he chooses to appeal to Philemon's pity - Paul is an "elder" in prison. Is Paul referring to his age (an elderly man in prison, to be pitied), his ecclesiastical authority (an elder in the church, to be respected), or both? He also reminds Philemon of the compliment he paid him in v. 7. Philemon has a reputation for being loving; now let him show that same love to Paul by fulfilling this request.

''Verse 10:'' The birthing imagery refers to the fact that Paul was instrumental in Onesimus' conversion.

''Verse 11:'' Here and in v. 20 Paul makes a wordplay based on Onesimus' name. 'Onesimus' means 'useful' or 'profitable', and Paul tells Philemon that the once 'useless' Onesimus has become 'useful' both to him and to Philemon. It has often been noted that 'useful' is a very appropriate name for a slave. Did Philemon himself give Onesimus this name in the hope that he would be useful as a slave?

''Verses 12-14:'' Paul realizes it is not right to retain Onesimus' services when Onesimus is a slave that rightfully belongs to Philemon. 

''Verses 15-16:'' Paul uses what commentators call a //divine passive//, the use of the passive voice to politely refer to God's activity without actually naming God. Perhaps it was God's will that Philemon and Onesimus be separated. And the implication is that if it was God's will, Philemon should not oppose that will by punishing Onesimus. 

Onesimus' conversion to Christianity makes him now part of the family. He is now "dear brother" to both Paul and Philemon. Christian identity transforms relationships.

''Verse 17:'' In verse 1 Paul called Philemon a coworker in the cause of Christ. Here he capitalizes on that description, calling on Philemon to fulfill the duties that correspond to a responsible partner in ministry. Philemon is to treat Onesimus with the same respect that he would extend to Paul.

''Verses 18-19'' are a promise to pay damages incurred by Onesimus. Does this refer to stolen money? To an overspent budget? To lost revenues because of the absence of a slave? Paul here is appealing to Philemon's business sense. Not only does he offer to pay damages, he reminds Philemon of a debt that he owes Paul. Is it a financial debt or a spiritual one?

''Verse 20:'' In verse 7 Paul mentioned how Philemon has the reputation of refreshing the hearts of the saints. Here Paul cashes in on that compliment, asking Philemon to refresh his heart as well. Once again Paul makes a play on words: Onesimus' name means "profitable", and here Paul hopes he will receive some "profit" from Philemon.

''Verse 21:'' How interesting that Paul is confident of Philemon's "obedience", when in verses 8-9 he claimed that he was not ordering him, only appealing to him! See [[Circumstances, purpose]] for a discussion of what might constitute the "even more than what I ask" mentioned by Paul. 

In ''verse 22'' Paul mentions the possibility of an imminent visit to Philemon once Paul is released from prison. Most likely this is more subtle pressure on Philemon to comply. Imagine how Philemon would feel while Paul visits his home, if he hasn't granted this passionate request!

''Verses 23-24'' are greetings from people also mentioned in Colossians 4. It's possible that by mentioning his co-workers, Paul is putting one last bit of pressure on Philemon. Philemon will know that Christians in different places know of Paul's request in this letter. 

''Verse 25'' is a grace benediction, a common way to end New Testament letters.

{{squote{<<newTiddler tag:'Philemon introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Philemon introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Philemon structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Philemon structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Philemon themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Philemon themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[Philippians introduction]] (<<getTagCount 'Philippians introduction'>>)
*[[Philippians structure and literary]] (<<getTagCount 'Philippians structure and literary'>>)
*[[Philippians themes and canonical]] (<<getTagCount 'Philippians themes and canonical'>>)
*[[Philippians exegesis]] (<<getTagCount 'Philippians exegesis'>>)
*[[Bibliography for Philippians]]

{{squote{<<newTiddler tag:'Philippians exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Philippians exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Philippians introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Philippians introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Philippians structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Philippians structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Philippians themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Philippians themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

|bgcolor:#FF974F;Word of exhortation|bgcolor:#FFD393;[[13.15|http://biblia.com/bible/esv/Ac%2013.15]]|
|bgcolor:#FF974F;Word of salvation|bgcolor:#FFD393;[[13.26|http://biblia.com/bible/esv/Ac%2013.26]]|
|bgcolor:#FF974F;Word of the gospel|bgcolor:#FFD393;[[15.7|http://biblia.com/bible/esv/Ac%2015.7]]|
|bgcolor:#FF974F;Word of the Lord|bgcolor:#FFD393;[[13.44|http://biblia.com/bible/esv/Ac%2013.44]], [[13.48-49|http://biblia.com/bible/esv/Ac%2013.48-49]]<br>[[16.32|http://biblia.com/bible/esv/Ac%2016.32]], [[19.10|http://biblia.com/bible/esv/Ac%2019.10]], [[19.20|http://biblia.com/bible/esv/Ac%2019.20]]|
|bgcolor:#FF974F;Word of God|bgcolor:#FFD393;[[13.46|http://biblia.com/bible/esv/Ac%2013.46]], [[17.13|http://biblia.com/bible/esv/Ac%2017.13]], [[18.11|http://biblia.com/bible/esv/Ac%2018.11]]|

{{squote{Source: Course notes from Dr. Dean Deppe, Calvin Theological Seminary.}}}

*In synagogues
*By a river (Ac 16.13)
*In prison (Ac 16.23-28)
*In the marketplace (Ac 17.5)
*On the top of a hill (Ac 17.22)
*In a lecture hall (Ac 19.9)
*In an upper room (Ac 20.8)
*On the steps of the Temple (Ac 21.40)
*Before the Sanhedrin (Ac 22.30-23.10)
*In court (25.6, 25.25)
*On a ship (27.10, 27.21-26, 27.33-34)
*In a private home (Ac 28.30-31)
{{squote{Source: Roy B. Zuck, Teaching as Paul Taught. (Grand Rapids: Baker, 1998), pp. 107.}}}

{{squote{<<newTiddler tag:'Poverty' tag:'point' label:'New point' title:'pointWhat'>>}}}

''Theologies of poverty and diakonia''
''The history of diakonia''
''Approaches to alleviating poverty''
''Models for alleviating poverty''
''Issues in alleviating poverty''
*<<tiddler "pointA big defect of many poverty alleviation efforts">>
''Miscellaneous''

*The verb {{greek{προσεύχομαι}}} (rejoice) occurs 86 times in ~Luke-Acts
*The church 'dedicates itself' to prayer ([[1.14|http://biblia.com/bible/esv/Acts%201.14]], [[2.42|http://biblia.com/bible/esv/Acts%202.42]], [[6.4|http://biblia.com/bible/esv/Acts%206.4]])
*Prayer occurs before strategic moments ([[1.24|http://biblia.com/bible/esv/Acts%201.24]], [[8.15|http://biblia.com/bible/esv/Acts%208.15]], [[9.12|http://biblia.com/bible/esv/Acts%209.12]], [[10.4|http://biblia.com/bible/esv/Acts%2010.4]], [[10.9|http://biblia.com/bible/esv/Acts%2010.9]], [[10.30|http://biblia.com/bible/esv/Acts%2010.30]], [[11.5|http://biblia.com/bible/esv/Acts%2011.5]], [[12.5|http://biblia.com/bible/esv/Acts%2012.5]], [[13.3|http://biblia.com/bible/esv/Acts%2013.3]])
*Kneeling appears in [[7.60|http://biblia.com/bible/esv/Acts%207.60]], [[9.40|http://biblia.com/bible/esv/Acts%209.40]], [[20.36|http://biblia.com/bible/esv/Acts%2020.36]], y [[21.5|http://biblia.com/bible/esv/Acts%2021.5]].
{{squote{Source unknown.}}}

''New index of indexes''
*Tag 'slimindex' so bullets will be snug
*Ask self if this is an outer index or a point index? Add getTagCount appropriately
''New point index''
*Tag 'index'
*Grab this code: {{squote{<<newTiddler tag:'TOPIC' tag:'point' label:'New point' title:'pointWhat'>>}}}
*Replace TOPIC with the appropriate topic
''New point''
*Click 'new point'
*Give title after 'point'
*Add text, squote on the same line
*Wrap any Bible verses with bibliawrap
*Copy title and close
*In index, paste title where it belongs
*Wrap with pointwrap and save
*Create any links and tag as entry

''Titus''
*See http://www.at.giffmex.org/?p=1100 for Spanish stuff to transfer back into English
**Done
***Literary section done
***Canonical section done
**To do
***Background
***Themes and theology
***Exegesis

{{squote{<<newTiddler tag:'Prolegomena' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Prolegomena")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

@@margin-left: 2em;display:block;Meeting (1a)@@
@@margin-left: 4em;display:block;Blessing (1b)@@
@@margin-left: 6em;display:block;Tenth (2)@@
@@margin-left: 8em;display:block;Melchizedek is like the Son of God (3)@@
@@margin-left: 6em;display:block;Tenth (4-6)@@
@@margin-left: 4em;display:block;Blessing (7-10a)@@
@@margin-left: 2em;display:block;Meeting (10b)@@
{{squote{Source: http://www.inthebeginning.org/chiasmus/xfiles/xheb7_1-10.pdf}}}

*[[Interpreting Proverbs]] (<<getTagCount 'Interpreting Proverbs'>>)

*[[Psalms introduction]] (<<getTagCount 'Psalms introduction'>>)
*[[Psalms interpretation]] (<<getTagCount 'Psalms introduction'>>)
*[[Psalms themes and canonical]] (<<getTagCount 'Psalms themes and canonical'>>)
*[[Psalms literary]] (<<getTagCount 'Psalms literary'>>)
*[[Psalms exegesis]] (<<getTagCount 'Psalms exegesis'>>)

{{squote{<<newTiddler tag:'Psalms exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Psalms exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Psalms interpretation' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Psalms interpretation")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Psalms introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Psalms introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Psalms literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Psalms literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Psalms themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Psalms themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

|bgcolor:#66cc44;3.13|bgcolor:#ddffaa;Who is wise and understanding among you? Let him show it by his good life....|
|bgcolor:#66cc44;4.14|bgcolor:#ddffaa;What is your life? You are a mist that appears for a little while and then vanishes.|
|bgcolor:#66cc44;5.13-14|bgcolor:#ddffaa;Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. Is any one of you sick? He should call the elders....|

{{squote{Source: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010). Text is NIV 84.}}}

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|Documentation|http://www.TiddlyTools.com/#QuickEditPlugin|
|Version|2.4.3|
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 3.0 License|http://creativecommons.org/licenses/by-sa/3.0/]]|
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|Description|Support functions for ~QuickEdit package: styles, utility functions, and 'toggleQuickEdit' command|
!!!!!Revisions
<<<
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2009.05.07 [2.4.2] added processed() function to abbreviate event handler code
2008.09.07 [2.4.1] added removeCookie() function for compatibility with [[CookieManagerPlugin]]
2008.05.17 [2.4.0] copied code from StickyPopupPlugin to remove dependency
2008.05.12 [2.3.0] added "toggleQuickEdit" command handler (replaces inline script command)
2008.01.11 [2.2.0] converted from inline script
2007.03.29 [1.0.0] initial release (as inline script)
<<<
!!!!!Code
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// SET STYLESHEET
setStylesheet("\
.quickEdit a { border:2px outset ButtonFace; padding:0px 3px !important; \
	-moz-border-radius:.5em; -webkit-border-radius:.5em; \
	-moz-appearance:button !important; -webkit-appearance:push-button !important; \
	background-color:ButtonFace; color:ButtonText !important;  \
	line-height:200%; font-weight:normal; } \
.quickEdit a:hover { border: 2px inset ButtonFace; background-color:ButtonFace; }\
", "quickEditStyles");

// REMOVE COOKIE
if (window.removeCookie===undefined) {
	window.removeCookie=function(name) {
		document.cookie = name+'=; expires=Thu, 01-Jan-1970 00:00:01 UTC; path=/;'; 
	}
}

// UTILITY FUNCTIONS
config.quickEdit = {
	processed: function(ev) { ev=ev||window.event;
		ev.cancelBubble=true;
		if(ev.stopPropagation) ev.stopPropagation();
		return false;
	},
	keyup: function(ev){ var k=(ev||window.event).keyCode;
		if (k==13) this.onclick();
		if (k==27) Popup.remove();
	},
	getField: function(where) {
		var here=story.findContainingTiddler(where); if (!here) return null;
		var e=story.getTiddlerField(here.getAttribute("tiddler"),"text");
		if (e&&e.getAttribute("edit")=="text") return e;
		return null;
	},
	setSelection: function(where,newtext) {
		var e=this.getField(where); if (!e) return false;
		e.focus(); replaceSelection(e,newtext);
		return false;
	},
	wrapSelection: function(where,before,after) {
		var e=this.getField(where); if (!e) return false;
		e.focus(); replaceSelection(e,before+config.quickEdit.getSelection(e)+after);
		return false;
	},
	getSelection: function(e) {
		var seltext="";
		if (e&&e.setSelectionRange)
			seltext=e.value.substr(e.selectionStart,e.selectionEnd-e.selectionStart);
		else if (document.selection) {
			var range = document.selection.createRange();
			if (range.parentElement()==e) seltext=range.text
		}
		return seltext;
	},
	promptForFilename: function(msg,path,file) {
		if(window.Components) { // moz
			try {
				netscape.security.PrivilegeManager.enablePrivilege('UniversalXPConnect');
				var nsIFilePicker = window.Components.interfaces.nsIFilePicker;
				var picker = Components.classes['@mozilla.org/filepicker;1'].createInstance(nsIFilePicker);
				picker.init(window, msg, nsIFilePicker.modeOpen);
				var thispath = Components.classes['@mozilla.org/file/local;1'].createInstance(Components.interfaces.nsILocalFile);
				thispath.initWithPath(path);
				picker.displayDirectory=thispath;
				picker.defaultExtension='jpg';
				picker.defaultString=file;
				picker.appendFilters(nsIFilePicker.filterAll|nsIFilePicker.filterImages);
				if (picker.show()!=nsIFilePicker.returnCancel)
					var result="file:///"+picker.file.persistentDescriptor.replace(/\\/g,'/');
			}
			catch(e) { alert('error during local file access: '+e.toString()) }
		}
		else { // IE
			try { // XP only
				var s = new ActiveXObject('UserAccounts.CommonDialog');
				s.Filter='All files|*.*|JPG files|*.jpg|GIF files|*.gif|PNG files|*.png|';
				s.FilterIndex=1; // default to JPG
				s.InitialDir=path;
				s.FileName=file;
				if (s.showOpen()) var result=s.FileName;
			}
			catch(e) { var result=prompt(msg,path+file); } // fallback for non-XP IE
		}
		return result;
	}
}
//}}}

//{{{
if (config.options.chkShowQuickEdit===undefined) config.options.chkShowQuickEdit=false;
config.commands.toggleQuickEdit = {
	hideReadOnly: true,
	getText: function() { return config.options.chkShowQuickEdit?'\u221Aquickedit':'quickedit'; },

	tooltip: 'show QuickEdit toolbar buttons',
	handler: function(event,src,title) {
		config.options.chkShowQuickEdit=!config.options.chkShowQuickEdit;
		config.macros.option.propagateOption("chkShowQuickEdit","checked", config.options.chkShowQuickEdit,"input");
		if (config.options.chkShowQuickEdit) saveOptionCookie("chkShowQuickEdit");
		else removeCookie("chkShowQuickEdit");
		src.innerHTML=config.commands.toggleQuickEdit.getText();
		story.forEachTiddler(function(t,e){if (story.isDirty(t)) refreshElements(e);});
		return false;
	}
};
//}}}

// // COPIED FROM [[StickyPopupPlugin]] TO ELIMINATE PLUGIN DEPENDENCY
//{{{
if (config.options.chkStickyPopups==undefined) config.options.chkStickyPopups=false;
Popup.stickyPopup_onDocumentClick = function(ev)
{
	// if click is in a sticky popup, ignore it so popup will remain visible
	var e = ev ? ev : window.event; var target = resolveTarget(e);
	var p=target; while (p) {
		if (hasClass(p,"popup") && (hasClass(p,"sticky")||config.options.chkStickyPopups)) break;
		else p=p.parentNode;
	}
	if (!p) // not in sticky popup (or sticky popups disabled)... use normal click handling
		Popup.onDocumentClick(ev);
	return true;
};
try{removeEvent(document,"click",Popup.onDocumentClick);}catch(e){};
try{addEvent(document,"click",Popup.stickyPopup_onDocumentClick);}catch(e){};
//}}}

/%
|Name|QuickEditToolbar|
|Source|http://www.TiddlyTools.com/#QuickEditToolbar|
|Version|2.1.0|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.2|
|Type|script|
|Requires|QuickEditPlugin, InlineJavascriptPlugin|
|Optional|QuickEdit_replace, QuickEdit_split, QuickEdit_link, QuickEdit_macro, QuickEdit_image, QuickEdit_tiddler, QuickEdit_file, QuickEdit_format, QuickEdit_sort|
|Overrides||
|Description|quickly insert TiddlyWiki tiddler links or common formatting sequences directly into tiddler content|

Usage (in EditTemplate): <div macro='tiddler QuickEditToolbar with: show'></div>

where "show" is an OPTIONAL keyword to force the toolbar to be displayed regardless of the current 'toggle' state

%/<<tiddler HideTiddlerTags>>/%

TOOLBAR DEFINITIONS BEGIN HERE...
= = = = = = = = = = = = = = = = =
%/{{hidden quickEdit{
<script>
	// note: always show toolbar when directly viewing the tiddler containing the actual toolbar definition!
	var here=story.findContainingTiddler(place); if (here) var tid=here.getAttribute("tiddler");
	var show="$1"!="$"+"1"||config.options.chkShowQuickEdit||tid=="QuickEditToolbar" 
	place.style.display=show?"block":"none";
</script>/%
%/<<tiddler QuickEdit_replace>>/%
%/<<tiddler QuickEdit_split>>/%
%/<<tiddler QuickEdit_sort>>/%
%/<<tiddler QuickEdit_tiddler>>/%
%/<<tiddler QuickEdit_file>>/%
%/ &nbsp;/% (SPACER)
%/<<tiddler QuickEdit_format>>/%
%/<<tiddler QuickEdit_align>>/%
%/<<tiddler QuickEdit_color>>/%
%/<<tiddler QuickEdit_font>>/%
%/<<tiddler QuickEdit_css>>/%
%/ &nbsp;/% (SPACER)
%/<<tiddler QuickEdit_link>>/%
%/<<tiddler QuickEdit_macro>>/%
%/<<tiddler QuickEdit_image>>/%
%/<<tiddler QuickEdit_insert>>/%
%/ &nbsp;/% (SPACER)
%/<<tiddler QuickEdit_indent>>/%
%/<<tiddler QuickEdit_iframe>>/%
%/<<tiddler QuickEdit_heb/gk>>/%
%/<<tiddler QuickEdit_custom2>>/%
%/}}}

/%
|Name|QuickEdit_align|
|Source|http://www.TiddlyTools.com/#QuickEdit_align|
|Version|2.2.0|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.2|
|Type|script|
|Requires|QuickEditPlugin|
|Overrides||
|Description|definition for toolbar button for text alignment|

Usage:
QuickEditToolbar: <<tiddler QuickEdit_align>>
OR
EditTemplate: <span class='toolbar' macro='tiddler QuickEdit_align'></span>

**** ALIGNMENT ****
%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink"
title="align text"
onclick="var p=Popup.create(this); if (!p) return false; p.className+=' sticky smallform';
	var s=createTiddlyElement(p,'select'); s.button=this;
	s.options[0]=new Option('select text alignment...','');
	s.onchange=function(){
		config.quickEdit.wrapSelection(this.button,'{{'+this.value+'{','}}}');
		Popup.remove(); return false;
	};
	s.options[s.length]=new Option('left','left');
	s.options[s.length-1].title='{{left{...}}}';
	s.options[s.length]=new Option('center','center');
	s.options[s.length-1].title='{{center{...}}}';
	s.options[s.length]=new Option('right','right');
	s.options[s.length-1].title='{{right{...}}}';
	s.options[s.length]=new Option('justify','justify');
	s.options[s.length-1].title='{{justify{...}}}';
	s.options[s.length]=new Option('float left','float left');
	s.options[s.length-1].title='{{floatleft{...}}}';
	s.options[s.length]=new Option('float right','float right');
	s.options[s.length-1].title='{{floatright{...}}}';
	Popup.show(p,false);
	event.cancelBubble=true;if(event.stopPropagation)event.stopPropagation();return false;"
>align</a></html>

/%
|Name|QuickEdit_color|
|Source|http://www.TiddlyTools.com/#QuickEdit_color|
|Version|2.2.0|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.2|
|Type|script|
|Requires|QuickEditPlugin|
|Overrides||
|Description|definition of toolbar button for "color" command|

Usage:
QuickEditToolbar: <<tiddler QuickEdit_color>>
OR
EditTemplate: <span class='toolbar' macro='tiddler QuickEdit_color'></span>

**** COLOR ****
%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink"
title="text/background color - @@color:#RGB;background-color:#RGB;...@@"
onclick="var p=Popup.create(this,null,'popup sticky smallform'); if (!p) return false;
 	p.style.padding='2px';
	function hex(d) { return '0123456789ABCDEF'.substr(d,1); }
	var fg=createTiddlyElement(p,'select'); fg.button=this;
	fg.style.width='12em';
	fg.options[0]=new Option('text color...','');
	fg.options[1]=new Option('\xa0 or enter a value','_ask');
	fg.options[2]=new Option('\xa0 or use default color','');
	for (var r=0;r<16;r+=3) for (var g=0;g<16;g+=3) for (var b=0;b<16;b+=3) {
		var label=hex(r)+hex(g)+hex(b);
		fg.options[fg.length]=new Option(label,'#'+label);
		fg.options[fg.length-1].style.color='#'+label;
	}
	fg.onchange=function(){ var val=this.value;
		if (val=='_ask') { val=prompt('Enter a CSS color value');
		if (!val||!val.length) return false; }
		this.options[0].value=val; this.options[0].text=val.length?'text: '+val:'text color...';
		var bg=this.nextSibling;
		for (var i=3;i<bg.options.length;i++) bg.options[i].style.color=val;
		var preview=this.nextSibling.nextSibling.nextSibling;
		var t=config.quickEdit.getSelection(config.quickEdit.getField(this.button));
		t=t.replace(/^@@(color\:.+;)?(background-color\:.+;)?/,'').replace(/@@$/,'');
		if (!t.length) t='~AaBbCcDdEeFfGgHhIiJj 1234567890';
		var fg=this.value; if (fg.length) fg='color:'+fg+';';
		var bg=this.nextSibling.value; if (bg.length) bg='background-color:'+bg+';';
		if (fg.length||bg.length) t='@@'+fg+bg+t+'@@';
		removeChildren(preview); wikify(t,preview);
		this.selectedIndex=0; return false;
	};
	var bg=createTiddlyElement(p,'select'); bg.button=this;
	bg.style.width='12em';
	bg.options[0]=new Option('background color...','');
	bg.options[1]=new Option('\xa0 or enter a value','_ask');
	bg.options[2]=new Option('\xa0 or use default color','');
	for (var r=0;r<16;r+=3) for (var g=0;g<16;g+=3) for (var b=0;b<16;b+=3) {
		var label=hex(15-r)+hex(15-g)+hex(15-b);
		bg.options[bg.length]=new Option(label,'#'+label);
		bg.options[bg.length-1].style.backgroundColor='#'+label;
	}
	bg.onchange=function(){ var val=this.value;
		if (val=='_ask') { val=prompt('Enter a CSS color value');
		if (!val||!val.length) return false; }
		this.options[0].value=val;
		this.options[0].text=val.length?'background: '+val:'background color...';
		var fg=this.previousSibling;
		for (var i=3;i<fg.options.length;i++) fg.options[i].style.backgroundColor=val;
		var preview=this.nextSibling.nextSibling;
		var t=config.quickEdit.getSelection(config.quickEdit.getField(this.button));
		t=t.replace(/^@@(color\:.+;)?(background-color\:.+;)?/,'').replace(/@@$/,'');
		if (!t.length) t='~AaBbCcDdEeFfGgHhIiJj 1234567890';
		var fg=this.previousSibling.value; if (fg.length) fg='color:'+fg+';';
		var bg=this.value; if (bg.length) bg='background-color:'+bg+';';
		if (fg.length||bg.length) t='@@'+fg+bg+t+'@@';
		removeChildren(preview); wikify(t,preview);
		this.selectedIndex=0; return false;
	};
	var b=createTiddlyElement(p,'input',null,null,null,{type:'button'}); b.button=this;
	b.value='ok'; b.style.width='4em';
	b.onclick=function() {
		var fg=this.previousSibling.previousSibling.value; if (fg.length) fg='color:'+fg+';';
		var bg=this.previousSibling.value; if (bg.length) bg='background-color:'+bg+';';
		var t=config.quickEdit.getSelection(config.quickEdit.getField(this.button));
		t=t.replace(/^@@(color\:.+;)?(background-color\:.+;)?/,'').replace(/@@$/,'');
		if (fg.length||bg.length) config.quickEdit.setSelection(this.button,'@@'+fg+bg+t+'@@');
		Popup.remove(); return false;
	};
	var preview=createTiddlyElement(p,'div',null,'viewer'); var s=preview.style;
	s.border='1px solid'; s.margin='2px'; s.width='24em'; s.padding='3px'; s.MozBorderRadius='3px';
	s.overflow='hidden'; s.textAlign='center'; s.whiteSpace='normal';
	var t=config.quickEdit.getSelection(config.quickEdit.getField(this));
	wikify(t.length?t:'~AaBbCcDdEeFfGgHhIiJj 1234567890',preview);
	Popup.show(p,false);
	event.cancelBubble=true;if(event.stopPropagation)event.stopPropagation();return false;"
>color</a></html>

/%
|Name|QuickEdit_custom|
|Source|http://www.TiddlyTools.com/#QuickEdit_custom, adapted by Dave Gifford, since I needed two custom lists!|
|Version|2.3.0|
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.2|
|Type|script|
|Requires|QuickEditPlugin|
|Overrides||
|Description|provides a droplist of custom-defined formats|

Usage:
in QuickEditToolbar: <<tiddler QuickEdit_custom2>>
OR
in EditTemplate: <span class='toolbar' macro='tiddler QuickEdit_custom2'></span>

!help
Reminders:

Custom format definitions are stored as an "HR-separated list" in a tiddler named [[QuickEdit_custom2List]].

The first line of each list item is the text 'label' to show in the droplist, followed by one or more lines of wiki content to be inserted into the tiddler source.

To embed the tiddler editor's current selected text within the formatted output, use "$1" (without quotes) to mark the position(s) where the selection should be inserted.
!end help

%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink" tabindex="-1" 
title="custom defined formats"
onclick="var p=Popup.create(this); if (!p) return false; p.className+=' sticky smallform';
	var s=createTiddlyElement(p,'select'); s.button=this;
	s.options[0]=new Option('select a custom format...','');
	var items=store.getTiddlerText('QuickEdit_custom2List','').split('\n----\n');
	for (var i=0; i<items.length; i++) {
		if (!items[i].length) continue; var lines=items[i].split('\n');
		var label=lines.shift(); var val=lines.join('\n');
		s.options[s.length]=new Option(label,val); s.options[s.length-1].title=val;
	}
	s.options[s.length]=new Option('[Edit custom formats...]','_edit');
	s.options[s.length-1].title='add/change custom format definitions...';
	s.size=Math.min(s.length,15);
	s.onclick=function(){ if (!this.value.length) return;
		if (this.value=='_edit') {
			alert(store.getTiddlerText('QuickEdit_iframe##help'));
			story.displayTiddler(story.findContainingTiddler(this.button),
				'QuickEdit_indent',DEFAULT_EDIT_TEMPLATE);
		} else {
		        var e=config.quickEdit.getField(this.button); if (!e) return false;
			e.focus(); var txt=config.quickEdit.getSelection(e);
			replaceSelection(e,this.value.replace(/\$\x31/g,txt));
		}
		Popup.remove(); return false;
	};
	s.onkeyup=function(ev){
		var k=(ev||window.event).keyCode; if (k==13) this.onclick(); if (k==27) Popup.remove();
	};
	Popup.show(p,false);
	s.focus();
	return config.quickEdit.processed(event);"
>code</a></html>

bibliawrap
[[$1|http://biblia.com/bible/esv/BOOK%20XX.XX]]
----
pointwrap
*<<tiddler "$1">>

/%
|Name|QuickEdit_format|
|Source|http://www.TiddlyTools.com/#QuickEdit_format|
|Version|2.2.0|
|Author|Eric Shulman - ELS Design Studios (*This version has been slightly modified by Dave Gifford*)|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.2|
|Type|script|
|Requires|QuickEditPlugin|
|Overrides||
|Description|definition for toolbar button for text formatting|

Usage:
QuickEditToolbar: <<tiddler QuickEdit_format>>
OR
EditTemplate: <span class='toolbar' macro='tiddler QuickEdit_format'></span>

%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink" title="''bold''" accesskey="B" 
onclick="config.quickEdit.wrapSelection(this,'\x27\x27','\x27\x27'); return false;"
>&nbsp;B&nbsp;</a></html>/%

%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink" title="//italics//" accesskey="I" 
onclick="config.quickEdit.wrapSelection(this,'//','//'); return false;"
>&nbsp;I&nbsp;</a></html>/%

%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink" title="__underline__" accesskey="U" 
onclick="config.quickEdit.wrapSelection(this,'__','__'); return false;"
>&nbsp;U&nbsp;</a></html>/%

%/ &nbsp;/%  SPACER

%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink"
title="format text"
onclick="var p=Popup.create(this); if (!p) return false; p.className+=' sticky smallform';
	var s=createTiddlyElement(p,'select'); s.button=this;
	s.options[0]=new Option('select text format...','');
	s.onchange=function(){
		var parts=this.value.split(',');
		config.quickEdit.wrapSelection(this.button,parts[0],parts[1]);
		Popup.remove(); return false;
	};
	s.options[s.length]=new Option('superscript','^^,^^');
	s.options[s.length-1].title='^^superscript^^';
	s.options[s.length]=new Option('subscript','~~,~~');
	s.options[s.length-1].title='~~subcript~~';
	s.options[s.length]=new Option('blockquote','\n\<\<\<\n,\n\<\<\<\n');
	s.options[s.length-1].title='indented blockquote - \<\<\<';
	s.options[s.length]=new Option('monospaced','{{{,}}}');
	s.options[s.length-1].title='inline monospaced text - {{{...}}}';
	s.options[s.length]=new Option('pre','\n{{{\n,\n}}}\n');
	s.options[s.length-1].title='multi-line monospaced text box - {{{...}}}';
	s.options[s.length]=new Option('heading 1','\n!,\n');
	s.options[s.length-1].title='H1 heading - !';
	s.options[s.length]=new Option('heading 2','\n!!,\n');
	s.options[s.length-1].title='H2 heading - !';
	s.options[s.length]=new Option('heading 3','\n!!!,\n');
	s.options[s.length-1].title='H3 heading - !';
	s.options[s.length]=new Option('heading 4','\n!!!!,\n');
	s.options[s.length-1].title='H4 heading - !';
	s.options[s.length]=new Option('heading 5','\n!!!!!,\n');
	s.options[s.length-1].title='H5 heading - !';
	s.options[s.length]=new Option('comment','/%,%/');
	s.options[s.length-1].title='comment (hidden content) - /%...%/';
	s.options[s.length]=new Option('HTML','<html>,<\x2fhtml>');
	s.options[s.length-1].title='HTML syntax - <html>...<\x2fhtml>';
	Popup.show(p,false);
	event.cancelBubble=true;if(event.stopPropagation)event.stopPropagation();return false;"
>format</a></html>

/%
|Name|QuickEdit_custom|
|Source|http://www.TiddlyTools.com/#QuickEdit_custom|
|Version|2.3.0|
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.2|
|Type|script|
|Requires|QuickEditPlugin|
|Overrides||
|Description|provides a droplist of custom-defined formats|

Usage:
in QuickEditToolbar: <<tiddler QuickEdit_custom>>
OR
in EditTemplate: <span class='toolbar' macro='tiddler QuickEdit_custom'></span>

!help
Reminders:

Custom format definitions are stored as an "HR-separated list" in a tiddler named [[QuickEdit_customList]].

The first line of each list item is the text 'label' to show in the droplist, followed by one or more lines of wiki content to be inserted into the tiddler source.

To embed the tiddler editor's current selected text within the formatted output, use "$1" (without quotes) to mark the position(s) where the selection should be inserted.
!end help

%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink" tabindex="-1" 
title="custom defined formats"
onclick="var p=Popup.create(this); if (!p) return false; p.className+=' sticky smallform';
	var s=createTiddlyElement(p,'select'); s.button=this;
	s.options[0]=new Option('select a custom format...','');
	var items=store.getTiddlerText('QuickEdit_iframeList','').split('\n----\n');
	for (var i=0; i<items.length; i++) {
		if (!items[i].length) continue; var lines=items[i].split('\n');
		var label=lines.shift(); var val=lines.join('\n');
		s.options[s.length]=new Option(label,val); s.options[s.length-1].title=val;
	}
	s.options[s.length]=new Option('[Edit custom formats...]','_edit');
	s.options[s.length-1].title='add/change custom format definitions...';
	s.size=Math.min(s.length,15);
	s.onclick=function(){ if (!this.value.length) return;
		if (this.value=='_edit') {
			alert(store.getTiddlerText('QuickEdit_iframe##help'));
			story.displayTiddler(story.findContainingTiddler(this.button),
				'QuickEdit_indent',DEFAULT_EDIT_TEMPLATE);
		} else {
		        var e=config.quickEdit.getField(this.button); if (!e) return false;
			e.focus(); var txt=config.quickEdit.getSelection(e);
			replaceSelection(e,this.value.replace(/\$\x31/g,txt));
		}
		Popup.remove(); return false;
	};
	s.onkeyup=function(ev){
		var k=(ev||window.event).keyCode; if (k==13) this.onclick(); if (k==27) Popup.remove();
	};
	Popup.show(p,false);
	s.focus();
	return config.quickEdit.processed(event);"
>iframe</a></html>

IFrame
<html><iframe src="$1" width="1000" height="780" 
style="border: none;"></iframe></html>

/%
|Name|QuickEdit_custom|
|Source|http://www.TiddlyTools.com/#QuickEdit_custom|
|Version|2.3.0|
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.2|
|Type|script|
|Requires|QuickEditPlugin|
|Overrides||
|Description|provides a droplist of custom-defined formats|

Usage:
in QuickEditToolbar: <<tiddler QuickEdit_custom>>
OR
in EditTemplate: <span class='toolbar' macro='tiddler QuickEdit_custom'></span>

!help
Reminders:

Custom format definitions are stored as an "HR-separated list" in a tiddler named [[QuickEdit_customList]].

The first line of each list item is the text 'label' to show in the droplist, followed by one or more lines of wiki content to be inserted into the tiddler source.

To embed the tiddler editor's current selected text within the formatted output, use "$1" (without quotes) to mark the position(s) where the selection should be inserted.
!end help

%/<html><hide linebreaks><a href="javascript:;" class="tiddlyLink" tabindex="-1" 
title="custom defined formats"
onclick="var p=Popup.create(this); if (!p) return false; p.className+=' sticky smallform';
	var s=createTiddlyElement(p,'select'); s.button=this;
	s.options[0]=new Option('select a custom format...','');
	var items=store.getTiddlerText('QuickEdit_indentList','').split('\n----\n');
	for (var i=0; i<items.length; i++) {
		if (!items[i].length) continue; var lines=items[i].split('\n');
		var label=lines.shift(); var val=lines.join('\n');
		s.options[s.length]=new Option(label,val); s.options[s.length-1].title=val;
	}
	s.options[s.length]=new Option('[Edit custom formats...]','_edit');
	s.options[s.length-1].title='add/change custom format definitions...';
	s.size=Math.min(s.length,15);
	s.onclick=function(){ if (!this.value.length) return;
		if (this.value=='_edit') {
			alert(store.getTiddlerText('QuickEdit_indent##help'));
			story.displayTiddler(story.findContainingTiddler(this.button),
				'QuickEdit_indent',DEFAULT_EDIT_TEMPLATE);
		} else {
		        var e=config.quickEdit.getField(this.button); if (!e) return false;
			e.focus(); var txt=config.quickEdit.getSelection(e);
			replaceSelection(e,this.value.replace(/\$\x31/g,txt));
		}
		Popup.remove(); return false;
	};
	s.onkeyup=function(ev){
		var k=(ev||window.event).keyCode; if (k==13) this.onclick(); if (k==27) Popup.remove();
	};
	Popup.show(p,false);
	s.focus();
	return config.quickEdit.processed(event);"
>indent</a></html>

indent1
@@margin-left: 2em;display:block;$1@@
----
indent2
@@margin-left: 4em;display:block;$1@@
----
indent3
@@margin-left: 6em;display:block;$1@@
----
indent4
@@margin-left: 8em;display:block;$1@@
----
indent5
@@margin-left: 10em;display:block;$1@@
----

/***
|Name:|QuickOpenTagPlugin|
|Description:|Changes tag links to make it easier to open tags as tiddlers|
|Version:|3.0.1a|
|Date:|27-Jun-2011|
|Source:|http://mptw.tiddlyspot.com/#QuickOpenTagPlugin|
|Author:|Simon Baird <simon.baird@gmail.com>|
|License:|http://mptw.tiddlyspot.com/#TheBSDLicense|
***/
//{{{
config.quickOpenTag = {

  dropdownChar: (document.all ? "\u25bc" : "\u25be"), // the little one doesn't work in IE?

  createTagButton: function(place,tag,excludeTiddler) {
    // little hack so we can do this: <<tag PrettyTagName|RealTagName>>
    var splitTag = tag.split("|");
    var pretty = tag;
    if (splitTag.length == 2) {
      tag = splitTag[1];
      pretty = splitTag[0];
    }

    var sp = createTiddlyElement(place,"span",null,"quickopentag");
    createTiddlyText(createTiddlyLink(sp,tag,false),pretty);

    var theTag = createTiddlyButton(sp,config.quickOpenTag.dropdownChar,
                        config.views.wikified.tag.tooltip.format([tag]),onClickTag);
    theTag.setAttribute("tag",tag);
    if (excludeTiddler)
      theTag.setAttribute("tiddler",excludeTiddler);
        return(theTag);
  },

  miniTagHandler: function(place,macroName,params,wikifier,paramString,tiddler) {
    var tagged = store.getTaggedTiddlers(tiddler.title);
    if (tagged.length > 0) {
      var theTag = createTiddlyButton(place,config.quickOpenTag.dropdownChar,
                          config.views.wikified.tag.tooltip.format([tiddler.title]),onClickTag);
      theTag.setAttribute("tag",tiddler.title);
      theTag.className = "miniTag";
    }
  },

  allTagsHandler: function(place,macroName,params) {
    var tags = store.getTags(params[0]);
    var filter = params[1]; // new feature
    var ul = createTiddlyElement(place,"ul");
    if(tags.length == 0)
      createTiddlyElement(ul,"li",null,"listTitle",this.noTags);
    for(var t=0; t<tags.length; t++) {
      var title = tags[t][0];
      if (!filter || (title.match(new RegExp('^'+filter)))) {
        var info = getTiddlyLinkInfo(title);
        var theListItem =createTiddlyElement(ul,"li");
        var theLink = createTiddlyLink(theListItem,tags[t][0],true);
        var theCount = " (" + tags[t][1] + ")";
        theLink.appendChild(document.createTextNode(theCount));
        var theDropDownBtn = createTiddlyButton(theListItem," " +
          config.quickOpenTag.dropdownChar,this.tooltip.format([tags[t][0]]),onClickTag);
        theDropDownBtn.setAttribute("tag",tags[t][0]);
      }
    }
  },

  // todo fix these up a bit
  styles: [
"/*{{{*/",
"/* created by QuickOpenTagPlugin */",
".tagglyTagged .quickopentag, .tagged .quickopentag ",
" { margin-right:1.2em; border:1px solid #eee; padding:2px; padding-right:0px; padding-left:1px; }",
".quickopentag .tiddlyLink { padding:2px; padding-left:3px; }",
".quickopentag a.button { padding:1px; padding-left:2px; padding-right:2px;}",
"/* extra specificity to make it work right */",
"#displayArea .viewer .quickopentag a.button, ",
"#displayArea .viewer .quickopentag a.tiddyLink, ",
"#mainMenu .quickopentag a.tiddyLink, ",
"#mainMenu .quickopentag a.tiddyLink ",
" { border:0px solid black; }",
"#displayArea .viewer .quickopentag a.button, ",
"#mainMenu .quickopentag a.button ",
" { margin-left:0px; padding-left:2px; }",
"#displayArea .viewer .quickopentag a.tiddlyLink, ",
"#mainMenu .quickopentag a.tiddlyLink ",
" { margin-right:0px; padding-right:0px; padding-left:0px; margin-left:0px; }",
"a.miniTag {font-size:150%;} ",
"#mainMenu .quickopentag a.button ",
" /* looks better in right justified main menus */",
" { margin-left:0px; padding-left:2px; margin-right:0px; padding-right:0px; }",
"#topMenu .quickopentag { padding:0px; margin:0px; border:0px; }",
"#topMenu .quickopentag .tiddlyLink { padding-right:1px; margin-right:0px; }",
"#topMenu .quickopentag .button { padding-left:1px; margin-left:0px; border:0px; }",
"/*}}}*/",
    ""].join("\n"),

  init: function() {
    // we fully replace these builtins. can't hijack them easily
    window.createTagButton = this.createTagButton;
    config.macros.allTags.handler = this.allTagsHandler;
    config.macros.miniTag = { handler: this.miniTagHandler };
    config.shadowTiddlers["QuickOpenTagStyles"] = this.styles;
    store.addNotification("QuickOpenTagStyles",refreshStyles);
  }
}

config.quickOpenTag.init();

//}}}

/***
|''Name''|RandomTiddlerExpanded|
|''Description''|Generate a random tiddler|
|''Author''|Brent Bartlett (brent dot bartlett at gmail dot com)|
|''Version''|2.01|
|''Date''|2011-07-28 (Thermidor 10)|
|''Status''|@@stable@@|
|''Source''|http://starjelly.net/portfolio/javascript.php|
|''License''|[[GNU GPL 3.0|http://www.gnu.org/copyleft/gpl.html]]|
|''CoreVersion''|2.6.2|
|''Browser''|Tested on Firefox 5 |
!Usage
{{{-<term>}}} &ndash; Exclude tiddlers with the tag {{{<term>}}}; e.g. {{{-excludeTag}}}.
{{{+<term>}}} &ndash; Include tiddlers with the tag {{{<term>}}}. Note that this automatically excludes ALL other tiddlers!
For example, if you wanted only recipes, but only those without meat, assuming the tags ''recipes'' and ''meat'': {{{<<randomTiddler +recipes -meat>>}}}
(Parameters may be added in any order; {{{-meat +recipes}}} would work, too.)

With no parameters, it will return //any// random tiddler. (Including system tiddlers. If you want to exclude these, use the parameter {{{-systemConfig}}}.)
Thanks to the original RandomTiddler plug-in for pointing me in the right direction.
***/
//{{{
( function( $ ) 
{

	var macro = config.macros.randomTiddler = {
		locale: {
		label: "Random insight",
		tooltip: "display a random tiddler"
	},

	handler: function( place, macroName, params, wikifier, paramString, tiddler ) 
	{
		var btn = createTiddlyButton( place, this.locale.label, this.locale.tooltip, function(){} );
		
		btn.onclick = function()
		{
			story.closeAllTiddlers();
			
			var addAll = true;
			var tid = [];
			var excludeTags = [];			
			var tiddlerArray = [];
			
			function displayRandomTiddler()
			{
				
				if( !params[ 0 ] )		//if no parameters, do nothing...
				{		
				}
				else
					for( var i = 0, ii = params.length; i < ii; i++ )
					{
						var theTag = params[ i ];
						
						if( theTag[ 0 ] == "+" )
						{
							addAll = false;
							tiddlerArray.push( store.getTaggedTiddlers( theTag.slice( 1, theTag.length ) ) );
						}
						else if( theTag[ 0 ] == "-" )
							excludeTags.push( theTag.slice( 1, theTag.length ) );
					}
					
				if( addAll )
				{			
					var tiddlers = store.getTiddlers();
					var j = Math.floor( Math.random() * tiddlers.length );			
					tid = tiddlers[ j ];			
				}
				else
				{		
					var k = Math.floor( Math.random() * tiddlerArray.length );
					var m = Math.floor( Math.random() * tiddlerArray[ k ].length );
					tid = tiddlerArray[ k ][ m ];
				}
				
				for( var s = 0, ss = excludeTags.length; s < ss; s++ )
					if( tid.tags.contains( excludeTags[ s ] ) )
							displayRandomTiddler();

				story.displayTiddler( null, tid );					
			}
			displayRandomTiddler();
		}
	},
};
})( jQuery );
//}}}

*Modern translations of the Bible omit the line “for yours is the kingdom and the power and the glory” from the Lord's prayer for several key reasons:
**Many Greek manuscripts have a shorter reading of the prayer which does not include this doxology. And one of the guidelines for textual criticism is that shorter readings are to be preferred. This is because scribes tended to add material to the biblical text as they copied it by hand.
**Luke’s version of the prayer does not include the line. Luke knew of a shorter version of the prayer as he composed his Gospel.
**It’s pretty easy to see why the line was added: without the omitted line, the prayer ends with the word “evil” or “evil one.” It would be tempting for a scribe to add to the prayer so that it would not end on such a negative note.
**[[1 Chronicles 29.11|http://biblia.com/bible/esv/1%20Chronicles%2029.11]] seems to be the source of the added doxology. It contains the phrases “yours is . . . the power and the glory” and “Yours, O Lord, is the kingdon.” It also mentions “heaven and earth”, which appears earlier in the Lord’s prayer.
{{squote{Sources on the Lord's Prayer: Dale C. Allison, The Sermon on the Mount: Inspiring the Moral Imagination. (New York: Herder & Herder, 1999), 112-134; Hans Dieter Betz, The Sermon on the Mount. (Minneapolis: Fortress Press, 1995), 369-415; William Hendriksen, The Gospel of Matthew: New Testament Commentary. (Grand Rapids: Baker, 1973), 324-339; John R. W. Stott, The Message of the Sermon on the Mount. (Downer's Grove, IL: ~InterVarsity Press, 1978), 145-152;}}}

''Most recent entries'' | [[@|RecentTOC]]
-----
As of this update, there are now {{red{<<getTagCount point>>}}} brief thinking points and {{red{<<getTagCount entry>>}}} fuller entries. Here are the most recent additions:
<<forEachTiddler where 'tiddler.tags.containsAny(["point","entry"])' sortBy 'tiddler.modified' descending write '(index < 200) ? "{{teenygray{("+tiddler.modified.formatString("MM-DD-YYYY")+")}}} -  [["+tiddler.title+"]]\n"  : ""'>>

{{squote{<<newTiddler tag:'Reformed theology' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Reformed theology")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

/***
|Name:|RenameTagsPlugin|
|Description:|Allows you to easily rename or delete tags across multiple tiddlers|
|Version:|3.0a|
|Date:|27-Jun-2011|
|Source:|http://mptw.tiddlyspot.com/#RenameTagsPlugin|
|Author:|Simon Baird <simon.baird@gmail.com>|
|License|http://mptw.tiddlyspot.com/#TheBSDLicense|
Rename a tag and you will be prompted to rename it in all its tagged tiddlers.
***/
//{{{
config.renameTags = {

  prompts: {
    rename: "Rename the tag '%0' to '%1' in %2 tidder%3?",
    remove: "Remove the tag '%0' from %1 tidder%2?"
  },

  removeTag: function(tag,tiddlers) {
    store.suspendNotifications();
    for (var i=0;i<tiddlers.length;i++) {
      store.setTiddlerTag(tiddlers[i].title,false,tag);
    }
    store.resumeNotifications();
    store.notifyAll();
  },

  renameTag: function(oldTag,newTag,tiddlers) {
    store.suspendNotifications();
    for (var i=0;i<tiddlers.length;i++) {
      store.setTiddlerTag(tiddlers[i].title,false,oldTag); // remove old
      store.setTiddlerTag(tiddlers[i].title,true,newTag);  // add new
    }
    store.resumeNotifications();
    store.notifyAll();
  },

  storeMethods: {

    saveTiddler_orig_renameTags: TiddlyWiki.prototype.saveTiddler,

    saveTiddler: function(title,newTitle,newBody,modifier,modified,tags,fields,clearChangeCount,created,creator) {
      if (title != newTitle) {
        var tagged = this.getTaggedTiddlers(title);
        if (tagged.length > 0) {
          // then we are renaming a tag
          if (confirm(config.renameTags.prompts.rename.format([title,newTitle,tagged.length,tagged.length>1?"s":""])))
            config.renameTags.renameTag(title,newTitle,tagged);

          if (!this.tiddlerExists(title) && newBody == "")
            // dont create unwanted tiddler
            return null;
        }
      }
      return this.saveTiddler_orig_renameTags(title,newTitle,newBody,modifier,modified,tags,fields,clearChangeCount,created,creator);
    },

    removeTiddler_orig_renameTags: TiddlyWiki.prototype.removeTiddler,

    removeTiddler: function(title) {
      var tagged = this.getTaggedTiddlers(title);
      if (tagged.length > 0)
        if (confirm(config.renameTags.prompts.remove.format([title,tagged.length,tagged.length>1?"s":""])))
          config.renameTags.removeTag(title,tagged);
      return this.removeTiddler_orig_renameTags(title);
    }

  },

  init: function() {
    merge(TiddlyWiki.prototype,this.storeMethods);
  }
}

config.renameTags.init();

//}}}

2 Peter sometimes mentions his opponents’ accusations and declarations, and responds to them. He does this by quoting their words.
|bgcolor:#aadd77;1.16|bgcolor:#ddffaa;Peter insists that he and the apostles did not “follow cleverly devised myths”. This suggests that his opponents were making this accusation.|
|bgcolor:#aadd77;1.20-21|bgcolor:#ddffaa;Peter says twice that prophecy does not come from the interpretation or will of the prophet himself. This may be another instance of responding to his critics.|
|bgcolor:#aadd77;2.3|bgcolor:#ddffaa;Peter says the false teachers’ “condemnation is not idle”. It is likely that they have claimed that no condemnation will befall them.|
|bgcolor:#aadd77;2.19|bgcolor:#ddffaa;Peter says that the false teachers “promise freedom”.|
|bgcolor:#aadd77;3.3-4|bgcolor:#ddffaa;Scoffers’ doubts about Jesus’ return are quoted directly.|
|bgcolor:#aadd77;3.16|bgcolor:#ddffaa;Peter does not quote his adversaries, but mentions their distorting of Paul’s writings and other Scriptures.|
{{squote{Source: Richard J. Bauckham, Word Biblical Commentary, vol. 50: Jude, 2 Peter. (Waco, TX: Word, 1983)}}}

*[[Revelation introduction]]
*[[Revelation structure and literary]]
*[[Revelation themes and canonical]]
*[[Revelation exegesis]]
*[[Bibliography for Revelation]]

*Revelation 1.5 and Colossians 1.18 both refer to Jesus as the “firstborn from the dead” in contexts that speak of his rule.
*Revelation 3.3 and 16.15 say that Jesus will come like a thief. Paul in 1 Thessalonians 5.2 and 5.4 say that the day of the Lord will come “like a thief in the night.”
*Revelation 3.12, 21.2 and 21.10 refer to a new Jerusalem that descends from heaven. Galatians 4.26 refers to “the Jerusalem that is above”.
*Revelation 17.14 and 1 Timothy 6.15 refer to Jesus as King of kings and Lord of lords.
*Revelation 18.4 calls its readers to come out of Babylon and not take part in her sins. 2 Corinthians 6.17 quotes Isaiah 52.11, which is also a call to come out of Babylon. In Ephesians 5.11 Paul tells his readers not to take part in the sins of darkness.
*In Revelation 21.4, a voice from the throne says that the old order of things has passed away, and in verse 5 God says “I am making everything new!” 2 Corinthians 5.17 says if anyone is in Christ, the old has gone and the new has come.
Mark Wilson also has a chart containing eschatological topics that Revelation and Paul both write about, such as shouts, trumpets, crowns, and angels at the last day; Jesus coming on the clouds and ruling the nations; a day of vengeance and wrath; the nations being deceived; judgment and reward; exhortations to keep awake and to endure.

{{squote{Sources: William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), 47; Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), 36-37.}}}

*Both Revelation 1.3 and Luke 11.28 pronounce a beatitude on those who hear and obey God’s word.
*Both Revelation 1.7 and Matthew 24.30 say that Jesus will come on the clouds and that the nations will mourn because of him.
*The description of Jesus in Revelation 1.16 is similar to the description of Jesus’ transfiguration in Matthew 17.2.
*The phrase “He who has an ear to hear” in Revelation 2.7, 2.11, and 2.17 echoes Jesus’ usage in Matthew 11.15, 13.9, etc.
*Jesus’ coming is compared to a thief in Revelation 3.3, Matthew 24.42-43 and Luke 12.39-40.
*In Revelation 3.5 Jesus says he will acknowledge those who overcome before his Father. In Matthew 10.32 and Luke 12.8, Jesus says he will acknowledge before his Father those who acknowledge him.
*Revelation 3.20-21 says that Jesus knocks, and those who invite him in and overcome their trials will eat and drink with Jesus and sit on his throne. Luke 12.35-40 speaks of servants who need to open the door when their master knocks. Luke 22.28-30 says that Jesus’ disciples will eat and drink with him and sit on thrones. Matthew 19.28 also mentions the thrones of Jesus’ twelve disciples.
*The seven seals in Revelation 6 and Jesus’ eschatological discourse in Matthew 24, Mark 13 and Luke 21 mention the same phenomena in roughly the same order: false Christs, wars, famine, pestilence, earthquakes, persecution, and the disturbance of the sun, moon and stars.
*Revelation 12.9 and Luke 18.10 both speak of Satan’s fall from heaven.
*Revelation 13.10 and Matthew 26.52 have somewhat similar proverbs about dying by the sword.
*Revelation 18.24 holds “Babylon” (i.e., Rome) responsible for the death of all the prophets. Luke 11.50 holds Jesus’ generation responsible.
Mark Wilson also gives a full chart of eschatological parallels between Revelation and the Synoptic Gospels, including fig trees, angels, four winds, trumpets, trampling Gentiles, the deception of the nations, exhortations to keep awake and to endure, harvests, banquets, etc.

{{squote{Sources: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997); William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), 47; Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), 36-37, 77.}}}

{{squote{<<newTiddler tag:'Revelation exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Revelation exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[(view large)|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Revelation introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Revelation introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Revelation structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Revelation structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Revelation themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Revelation themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

#There is one parallel between Revelation and ''Acts'': in Revelation 2.20-24, a prophetess whom John names Jezebel entices the church in Thyatira to engage in sexual immorality and to eat food sacrificed to idols. In Acts 15.28 the council in Jerusalem prohibits the churches from engaging in these two activities.
#There is one parallel between Revelation and the book of ''James'': in Revelation 2.10 Jesus warns the church in Smyrna that they will be tested, and promises that those who are faithful will receive the “crown of life”. James 1.12 says that the person who passes the test will receive the crown of life.
#There are two parallels with ''1 Peter'':
**Revelation 13.8 speaks of the “Lamb that was slain from the creation of the world.” 1 Peter 1.19-20 also compares Jesus to a sacrificed lamb, and says he was chosen from the creation of the world.
**Both Revelation 16.19 and 1 Peter 5.13 refer to Rome as Babylon.
#Revelation has numerous parallels with ''2 Peter and Jude''. For a full list, see Wilson, 40. Here are a few notable examples:
**False teachers compared to Balaam: Revelation 2.14; 2 Peter 2.15, 3.17; Jude 11.
**False and true knowledge contrasted: Revelation 2.17, 24; 2 Peter 1.2-3, 16; Jude 10.
**Christ called a Morning Star: Revelation 2.28, 22.16; 2 Peter 1.19.
**The day of Christ compared to a thief: Revelation 3.3, 16.15; 2 Peter 3.10.
**The disappearance of the current heaven and earth: Revelation 6.14, 16.20, 20.11; 2 Peter 3.10.
**Fallen angels chained in an abyss: Revelation 20.1-3; 2 Peter 2.4; Jude 6
**Mentions of Sodom and Egypt: Revelation 11.8; 2 Peter 2.6; Jude 5, 7.
{{squote{Sources: William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), 47; Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), 40.}}}

|bgcolor:#66cc44;2.4-7|bgcolor:#ddffaa;...have you not then made distinctions among yourselves and become judges with evil thoughts?<br>...has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?<br>Are not the rich the ones who oppress you, and the ones who drag you into court?<br>Are they not the ones who blaspheme the honorable name by which you were called? |
|bgcolor:#66cc44;2.14|bgcolor:#ddffaa;What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? |
|bgcolor:#66cc44;2.15-16|bgcolor:#ddffaa;If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?|
|bgcolor:#66cc44;2.20|bgcolor:#ddffaa;Do you want to be shown, you foolish person, that faith apart from works is useless?|
|bgcolor:#66cc44;3.11-12|bgcolor:#ddffaa;Does a spring pour forth from the same opening both fresh and salt water?<br>Can a fig tree, my brothers, bear olives, or a grapevine produce figs?|
|bgcolor:#66cc44;4.1|bgcolor:#ddffaa;What causes quarrels and what causes fights among you?<br>Is it not this, that your passions are at war within you? |
|bgcolor:#66cc44;4.5|bgcolor:#ddffaa;Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit that he has made to dwell in us”? |

{{squote{Source: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010)}}}

''Rhythm''
|bgcolor:#66cc44;3.6-7|bgcolor:#ddffaa;The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell. All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man... (NIV 84)|

''Rhyme''
|!Verse|!Greek|!Rough transliteration|
|bgcolor:#66cc44;1.6|bgcolor:#ddffaa;{{greek{ἀνεμιζομένῳ καὶ ῥιπιζομένῳ}}}|bgcolor:#ddffaa;anemizomenoi kai ripizomenoi|
|bgcolor:#66cc44;1.14|bgcolor:#ddffaa;{{greek{ἐξελκόμενος καὶ δελεαζόμενος}}}|bgcolor:#ddffaa;ekselkomenos kai deleazomenos|
|bgcolor:#66cc44;2.12|bgcolor:#ddffaa;{{greek{οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε}}}|bgcolor:#ddffaa;houpos laleite kai houpos poiete|
|bgcolor:#66cc44;3.17|bgcolor:#ddffaa;ἀδιάκριτος, ἀνυπόκριτος|bgcolor:#ddffaa;adiakritos, anupokritos|
|bgcolor:#66cc44;4.8|bgcolor:#ddffaa;{{greek{καθαρίσατε χεῖρας, ἁμαρτωλοί, <br>καὶ ἁγνίσατε καρδίας, δίψυχοι}}}|bgcolor:#ddffaa;katharisate cheiras, hamartoloi,<br>kai hagnisate kardias, dipsuchoi|

{{squote{Source: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010), with one correction}}}

*[[Romans introduction]] (<<getTagCount 'Romans introduction'>>)
*[[Romans structure and literary]] (<<getTagCount 'Romans structure and literary'>>)
*[[Romans themes and canonical]] (<<getTagCount 'Romans themes and canonical'>>)
*[[Romans exegesis]] (<<getTagCount 'Romans exegesis'>>)
*[[Bibliography for Romans]]

|width:8em;bgcolor:#ddaaff;[[Romans 5.3-5|http://biblia.com/bible/esv/Rom%205.3-5]]|bgcolor:#eeccff;"Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us."|
|width:100px;bgcolor:#ddaaff;[[James 1.2-4|http://biblia.com/bible/esv/Jas%201.2-4]]|bgcolor:#eeccff;"Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything."|
|bgcolor:#ddaaff;[[1 Peter 1.6-7|http://biblia.com/bible/esv/1%20Pet%201.6-7]]|bgcolor:#eeccff;"In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith - of greater worth than gold, which perishes even though refined by fire - may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed."|
''Similarities:''
*The call to rejoice in one's trials and sufferings
*The result of enduring suffering is the building of one's moral qualities
*James and Romans say that suffering produces perseverance
*1 Peter and Romans have a future orientation (in Romans it comes out in the word 'hope')
*James and 1 Peter compare suffering to a process of testing
''Distinctives:''
*Romans focuses on a chain of virtues, and also on the Holy Spirit that God has given us.
*James focuses on the goal of becoming 'complete' (or 'well-rounded'. The Greek is literally 'perfect').
*1 Peter focuses on the day of Christ's return. He says that the faith we have put in Jesus will be shown to be well-placed, and we will be vinidicated for trusting Jesus - we will be praised, glorified and honored on that day.
{{squote{Text: The Holy Bible: New International Version, electronic ed. (Grand Rapids, MI: Zondervan, 1996).}}}

|!Romans|!The Gospels|!Parallel|
|bgcolor:#ddaaff;[[12.14|http://biblia.com/bible/esv/Rom%2012.14]]|bgcolor:#ddaaff;[[Lk. 6.28|http://biblia.com/bible/esv/Luke%206.28]]|bgcolor:#eeccff;Command to bless one's persecutors|
|bgcolor:#ddaaff;[[12.17|http://biblia.com/bible/esv/Rom%2012.17]]|bgcolor:#ddaaff;[[Mt. 5.39|http://biblia.com/bible/esv/Mt%205.39]]|bgcolor:#eeccff;Command to no pay back evil for evil|
|bgcolor:#ddaaff;[[12.18|http://biblia.com/bible/esv/Rom%2012.18]], [[14.19|http://biblia.com/bible/esv/Rom%2014.19]]|bgcolor:#ddaaff;[[Mt. 5.9|http://biblia.com/bible/esv/Mt%205.9]], [[Mk. 9.50|http://biblia.com/bible/esv/Mk%209.50]]|bgcolor:#eeccff;Commands to live in peace with others|
|bgcolor:#ddaaff;[[12.20|http://biblia.com/bible/esv/Rom%2012.20]]|bgcolor:#ddaaff;[[Lk. 6.27|http://biblia.com/bible/esv/Lk%206.27]], [[35|http://biblia.com/bible/esv/Lk%206.35]]|bgcolor:#eeccff;Command to do good to one's enemies|
|bgcolor:#ddaaff;[[13.7|http://biblia.com/bible/esv/Rom%2013.7]]|bgcolor:#ddaaff;[[Mk. 12.14|http://biblia.com/bible/esv/Mk%2012.14]], [[17|http://biblia.com/bible/esv/Mk%2012.17]]|bgcolor:#eeccff;Command to pay taxes|
|bgcolor:#ddaaff;[[13.8|http://biblia.com/bible/esv/Rom%2013.8]]|bgcolor:#ddaaff;[[Jn. 13.34ff|http://biblia.com/bible/esv/Jn%2013.34-44]]|bgcolor:#eeccff;Command to love one another|
|bgcolor:#ddaaff;[[13.8|http://biblia.com/bible/esv/Rom%2013.8]]|bgcolor:#ddaaff;[[Mt. 22.37-39|http://biblia.com/bible/esv/Mt%2022.37-39]]|bgcolor:#eeccff;Assertion that love is the fulfillment of the law|
|bgcolor:#ddaaff;[[13.9|http://biblia.com/bible/esv/Rom%2013.9]]|bgcolor:#ddaaff;[[Mt. 7.12|http://biblia.com/bible/esv/Mt%207.12]]|bgcolor:#eeccff;The essence of the law consists in love, doing good for others|
|bgcolor:#ddaaff;[[13.11a|http://biblia.com/bible/esv/Rom%2013.11]]|bgcolor:#ddaaff;[[Lk. 12.56|http://biblia.com/bible/esv/Lk%2012.56]]|bgcolor:#eeccff;Mention of the ability to discern the times|
|bgcolor:#ddaaff;[[13.11b, c|http://biblia.com/bible/esv/Rom%2013.11]]|bgcolor:#ddaaff;[[Lk. 21.28|http://biblia.com/bible/esv/Lk%2021.28]]|bgcolor:#eeccff;Affirmation that the hour of salvation is near and the command to wake up|
|bgcolor:#ddaaff;[[14.10|http://biblia.com/bible/esv/Rom%2014.10]], [[13|http://biblia.com/bible/esv/Rom%2014.13]]|bgcolor:#ddaaff;[[Mt. 7.1|http://biblia.com/bible/esv/Mt%207.1]]|bgcolor:#eeccff;Command to not judge in order not to be judged|
|bgcolor:#ddaaff;[[14.12|http://biblia.com/bible/esv/Rom%2014.12]]|bgcolor:#ddaaff;[[Mt. 12.36|http://biblia.com/bible/esv/Mt%2012.36]]|bgcolor:#eeccff;Assertion that everyone will have to give account to God for their actions|
|bgcolor:#ddaaff;[[14.13|http://biblia.com/bible/esv/Rom%2014.13]]|bgcolor:#ddaaff;[[Mt. 18.7|http://biblia.com/bible/esv/Mt%2018.7]]|bgcolor:#eeccff;Command to not create stumblingblocks for others|
|bgcolor:#ddaaff;[[14.14|http://biblia.com/bible/esv/Rom%2014.14]], [[20|http://biblia.com/bible/esv/Rom%2014.20]]|bgcolor:#ddaaff;[[Mt. 15.11|http://biblia.com/bible/esv/Mt%2015.11]], [[Mk. 7.19|http://biblia.com/bible/esv/Mk%207.19]]|bgcolor:#eeccff;Affirmation that it's not food that contaminates, but words|
|bgcolor:#ddaaff;[[14.17|http://biblia.com/bible/esv/Rom%2014.17]]|bgcolor:#ddaaff;[[Mt. 6.25|http://biblia.com/bible/esv/Mt%206.25]], [[33|http://biblia.com/bible/esv/Mt%206.33]]|bgcolor:#eeccff;Affirmation that the kingdom of God isn't about food but about justice|

{{squote{Source: John Stott, Romans: God's Good News for the World. (Downer's Grove, IL: ~InterVarsity Press, 1995) }}}

{{squote{<<newTiddler tag:'Romans exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Romans exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Romans introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Romans introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Romans structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Romans structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Romans themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Romans themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[Ruth literary]] (<<getTagCount 'Ruth literary'>>)

{{squote{<<newTiddler tag:'Ruth literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Ruth literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Salvation' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Salvation")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Salvation in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Salvation in the NT")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Salvation, deliverance in the OT' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Salvation, deliverance in the OT")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*[[Samuel cartoons]] (<<getTagCount 'Samuel cartoons'>>)

{{squote{<<newTiddler tag:'Samuel cartoons' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Samuel cartoons")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Sanctification' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Sanctification")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

The table below is not an expression of the present author's view, but a summary of scholarly opinion on the Pauline authorship of the canonical letters attributed to Paul. There are three basic levels of letters, in order of decreasing scholarly consensus.
|width:200px;bgcolor:#ffee77;Letters universally accepted as Pauline|bgcolor:#ffffaa;Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon|
|bgcolor:#ffee77;Letters for which some scholars reject Pauline authorship|bgcolor:#ffffaa;Ephesians, Colossians, 2 Thessalonians|
|bgcolor:#ffee77;Letters for which the majority of scholars reject Pauline authorship|bgcolor:#ffffaa;1 Timothy, 2 Timothy, Titus|
{{squote{Source: Bruce N. Fisk, "Paul: Life and Letters" in //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004), 283-4.}}}

/***
|Name|SearchOptionsPlugin|
|Source|http://www.TiddlyTools.com/#SearchOptionsPlugin|
|Documentation|http://www.TiddlyTools.com/#SearchOptionsPluginInfo|
|Version|2.6.1|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides|Story.prototype.search, TiddlyWiki.prototype.search, config.macros.search.onKeyPress|
|Description|extend core search function with additional user-configurable options|
Extend core search function with additional user-configurable options including generating a ''list of matching tiddlers'' instead of immediately displaying all matches.
!!!!!Documentation
>see [[SearchOptionsPluginInfo]]
!!!!!Configuration
<<<
<<option chkSearchTitles>> Search in titles
<<option chkSearchText>> Search in tiddler text
<<option chkSearchTags>> Search in tags
<<option chkSearchFields>> Search in data fields
<<option chkSearchShadows>> Search shadow tiddlers
<<option chkSearchTitlesFirst>> Show title matches first
<<option chkSearchByDate>> Sort matching tiddlers by date
<<option chkSearchList>> Show list of matches in [[SearchResults]]
<<option chkSearchIncremental>> Incremental (key-by-key) searching
<<<
!!!!!Revisions
<<<
2007.02.17 [2.6.1] added redefinition of config.macros.search.onKeyPress() to restore check to bypass key-by-key searching (i.e., when chkSearchIncremental==false), which had been unintentionally removed with v2.6.0
|please see [[SearchOptionsPluginInfo]] for additional revision details|
2005.10.18 [1.0.0] Initial Release
<<<
!!!!!Code
***/
//{{{
version.extensions.searchOptions = {major: 2, minor: 6, revision: 1, date: new Date(2007,2,17)};

if (config.options.chkSearchTitles===undefined) config.options.chkSearchTitles=true;
if (config.options.chkSearchText===undefined) config.options.chkSearchText=true;
if (config.options.chkSearchTags===undefined) config.options.chkSearchTags=true;
if (config.options.chkSearchFields===undefined) config.options.chkSearchFields=true;
if (config.options.chkSearchTitlesFirst===undefined) config.options.chkSearchTitlesFirst=false;
if (config.options.chkSearchList===undefined) config.options.chkSearchList=false;
if (config.options.chkSearchByDate===undefined) config.options.chkSearchByDate=false;
if (config.options.chkSearchIncremental===undefined) config.options.chkSearchIncremental=true;
if (config.options.chkSearchShadows===undefined) config.options.chkSearchShadows=false;

if (config.optionsDesc) {
	config.optionsDesc.chkSearchTitles="Search in tiddler titles";
	config.optionsDesc.chkSearchText="Search in tiddler text";
	config.optionsDesc.chkSearchTags="Search in tiddler tags";
	config.optionsDesc.chkSearchFields="Search in tiddler data fields";
	config.optionsDesc.chkSearchShadows="Search in shadow tiddlers";
	config.optionsDesc.chkSearchTitlesFirst="Search results show title matches first";
	config.optionsDesc.chkSearchList="Search results show list of matching tiddlers";
	config.optionsDesc.chkSearchByDate="Search results sorted by modification date ";
	config.optionsDesc.chkSearchIncremental="Incremental searching";
} else {
	config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchTitles>> Search in tiddler titles"
		+"\n<<option chkSearchText>> Search in tiddler text"
		+"\n<<option chkSearchTags>> Search in tiddler tags"
		+"\n<<option chkSearchFields>> Search in tiddler data fields"
		+"\n<<option chkSearchShadows>> Search in shadow tiddlers"
		+"\n<<option chkSearchTitlesFirst>> Search results show title matches first"
		+"\n<<option chkSearchList>> Search results show list of matching tiddlers"
		+"\n<<option chkSearchByDate>> Search results sorted by modification date"
		+"\n<<option chkSearchIncremental>> Incremental searching";
}

if (config.macros.search.reportTitle==undefined)
	config.macros.search.reportTitle="SearchResults";

config.macros.search.onKeyPress = function(e)
{
	if(!e) var e = window.event;
	switch(e.keyCode)
		{
		case 13: // Ctrl-Enter
		case 10: // Ctrl-Enter on IE PC
			config.macros.search.doSearch(this);
			break;
		case 27: // Escape
			this.value = "";
			clearMessage();
			break;
		}
	if (config.options.chkSearchIncremental) {
		if(this.value.length > 2)
			{
			if(this.value != this.getAttribute("lastSearchText"))
				{
				if(config.macros.search.timeout)
					clearTimeout(config.macros.search.timeout);
				var txt = this;
				config.macros.search.timeout = setTimeout(function() {config.macros.search.doSearch(txt);},500);
				}
			}
		else
			{
			if(config.macros.search.timeout)
				clearTimeout(config.macros.search.timeout);
			}
	}
}
//}}}

//{{{
Story.prototype.search = function(text,useCaseSensitive,useRegExp)
{
	highlightHack = new RegExp(useRegExp ? text : text.escapeRegExp(),useCaseSensitive ? "mg" : "img");
	var matches = store.search(highlightHack,config.options.chkSearchByDate?"modified":"title","excludeSearch");
	if (config.options.chkSearchByDate) matches=matches.reverse(); // most recent changes first
	var q = useRegExp ? "/" : "'";
	clearMessage();
	if (!matches.length) {
		if (config.options.chkSearchList) discardSearchResults();
		displayMessage(config.macros.search.failureMsg.format([q+text+q]));
	} else {
		if (config.options.chkSearchList) 
			reportSearchResults(text,matches);
		else {
			var titles = []; for(var t=0; t<matches.length; t++) titles.push(matches[t].title);
			this.closeAllTiddlers(); story.displayTiddlers(null,titles);
			displayMessage(config.macros.search.successMsg.format([matches.length, q+text+q]));
		}
	}
	highlightHack = null;
}

TiddlyWiki.prototype.search = function(searchRegExp,sortField,excludeTag)
{
	var candidates = this.reverseLookup("tags",excludeTag,false,sortField);

	// scan for matching titles first...
	var results = [];
	if (config.options.chkSearchTitles) {
		for(var t=0; t<candidates.length; t++)
			if(candidates[t].title.search(searchRegExp)!=-1)
				results.push(candidates[t]);
		if (config.options.chkSearchShadows)
			for (var t in config.shadowTiddlers)
				if ((t.search(searchRegExp)!=-1) && !store.tiddlerExists(t))
					results.push((new Tiddler()).assign(t,config.shadowTiddlers[t]));
	}
	// then scan for matching text, tags, or field data
	for(var t=0; t<candidates.length; t++) {
		if (config.options.chkSearchText && candidates[t].text.search(searchRegExp)!=-1)
			results.pushUnique(candidates[t]);
		if (config.options.chkSearchTags && candidates[t].tags.join(" ").search(searchRegExp)!=-1)
			results.pushUnique(candidates[t]);
		if (config.options.chkSearchFields && store.forEachField!=undefined) // requires TW2.1 or above
			store.forEachField(candidates[t],
				function(tid,field,val) { if (val.search(searchRegExp)!=-1) results.pushUnique(candidates[t]); },
				true); // extended fields only
	}
	// then check for matching text in shadows
	if (config.options.chkSearchShadows)
		for (var t in config.shadowTiddlers)
			if ((config.shadowTiddlers[t].search(searchRegExp)!=-1) && !store.tiddlerExists(t))
				results.pushUnique((new Tiddler()).assign(t,config.shadowTiddlers[t]));

	// if not 'titles first', or sorting by modification date,  re-sort results to so titles, text, tag and field matches are mixed together
	if(!sortField) sortField = "title";
	var bySortField=function (a,b) {if(a[sortField] == b[sortField]) return(0); else return (a[sortField] < b[sortField]) ? -1 : +1; }
	if (!config.options.chkSearchTitlesFirst || config.options.chkSearchByDate) results.sort(bySortField);

	return results;
}

// REPORT GENERATOR
if (!window.reportSearchResults) window.reportSearchResults=function(text,matches)
{
	var title=config.macros.search.reportTitle
	var q = config.options.chkRegExpSearch ? "/" : "'";
	var body="\n";

	// summary: nn tiddlers found matching '...', options used
	body+="''"+config.macros.search.successMsg.format([matches.length,q+"{{{"+text+"}}}"+q])+"''\n";
	body+="^^//searched in:// ";
	body+=(config.options.chkSearchTitles?"''titles'' ":"");
	body+=(config.options.chkSearchText?"''text'' ":"");
	body+=(config.options.chkSearchTags?"''tags'' ":"");
	body+=(config.options.chkSearchFields?"''fields'' ":"");
	body+=(config.options.chkSearchShadows?"''shadows'' ":"");
	if (config.options.chkCaseSensitiveSearch||config.options.chkRegExpSearch) {
		body+=" //with options:// ";
		body+=(config.options.chkCaseSensitiveSearch?"''case sensitive'' ":"");
		body+=(config.options.chkRegExpSearch?"''text patterns'' ":"");
	}
	body+="^^";

	// numbered list of links to matching tiddlers
	body+="\n<<<";
	for(var t=0;t<matches.length;t++) {
		var date=config.options.chkSearchByDate?(matches[t].modified.formatString('YYYY.0MM.0DD 0hh:0mm')+" "):"";
		body+="\n# "+date+"[["+matches[t].title+"]]";
	}
	body+="\n<<<\n";

	// open all matches button
	body+="<html><input type=\"button\" href=\"javascript:;\" ";
	body+="onclick=\"story.displayTiddlers(null,["
	for(var t=0;t<matches.length;t++)
		body+="'"+matches[t].title.replace(/\'/mg,"\\'")+"'"+((t<matches.length-1)?", ":"");
	body+="],1);\" ";
	body+="accesskey=\"O\" ";
	body+="value=\"open all matching tiddlers\"></html> ";

	// discard search results button
	body+="<html><input type=\"button\" href=\"javascript:;\" ";
	body+="onclick=\"story.closeTiddler('"+title+"'); store.deleteTiddler('"+title+"'); store.notify('"+title+"',true);\" ";
	body+="value=\"discard "+title+"\"></html>";

	// search again
	body+="\n\n----\n";
	body+="<<search \""+text+"\">>\n";
	body+="<<option chkSearchTitles>>titles ";
	body+="<<option chkSearchText>>text ";
	body+="<<option chkSearchTags>>tags";
	body+="<<option chkSearchFields>>fields";
	body+="<<option chkSearchShadows>>shadows";
	body+="<<option chkCaseSensitiveSearch>>case-sensitive ";
	body+="<<option chkRegExpSearch>>text patterns";
	body+="<<option chkSearchByDate>>sort by date";

	// create/update the tiddler
	var tiddler=store.getTiddler(title); if (!tiddler) tiddler=new Tiddler();
	tiddler.set(title,body,config.options.txtUserName,(new Date()),"excludeLists excludeSearch temporary");
	store.addTiddler(tiddler); story.closeTiddler(title);

	// use alternate "search again" label in <<search>> macro
	var oldprompt=config.macros.search.label;
	config.macros.search.label="search again";

	// render/refresh tiddler
	story.displayTiddler(null,title,1);
	store.notify(title,true);

	// restore standard search label
	config.macros.search.label=oldprompt;

}

if (!window.discardSearchResults) window.discardSearchResults=function()
{
	// remove the tiddler
	story.closeTiddler(config.macros.search.reportTitle);
	store.deleteTiddler(config.macros.search.reportTitle);
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This is a list of the Greek sentences in 1 Thessalonians, to help me organize the commentary section.
1.01
1.02-5
1.06-7
1.08
1.09-10
2.01-2
2.03-4
2.05-7a
2.07b-8
2.09a
2.09b
2.10-12
2.13
2.14-16a
2.16b
2.17
2.18
2.19
2.20
3.01-3a
3.03b
3.04
3.05
3.06-8
3.09-10
3.11
3.12-13
4.01
4.02
4.03-6
4.07
4.08
4.09-10a
4.10b-12
4.13
4.14
4.15
4.16-17a
4.17b
4.18
5.01-2
5.03
5.04
5.05a
5.05b
5.06
5.07
5.08
5.09-10
5.11
5.12-13a
5.13b
5.14
5.15
5.16-18a
5.18b
5.19-22
5.23
5.24
5.25
5.26
5.27
5.28

*There are not nearly as many Greek manuscripts for Revelation as there are for the other books of the New Testament (NT).
*The Greek manuscripts of Revelation circulated separately from the manuscripts of the other books of the NT, and have even been found in collections of nonbiblical books.
*The ancient lectionaries used in Christian worship services are normally a helpful source for the Greek text of the books of the NT, but they do not contain any portions of Revelation.
*Revelation is not quoted very often by the early church fathers.
*The book of Revelation contains many grammatical errors, which some scribes tried to clean up as they copied the book. Text critics use this fact to help them determine the original reading.
*The Greek manuscripts that are the most reliable for the other books of the NT are not the most reliable for Revelation.
*Renaissance scholar Erasmus was preparing a Greek NT for publication in the 16th century. But he lacked access to Greek manuscripts for a few verses in Revelation, so he translated the verses from the Latin Vulgate back into Greek!
{{squote{Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Carson, Moo and Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992).}}}

*The beast from the sea is a deliberate imitation of Christ the Lamb. They both have crowns, they both receive worship, and they both die and come back to life.
*The beast from the land, or false prophet, is an imitation of the Holy Spirit. He points to the first beast just as the Holy Spirit points to Christ (John 16.13-14), and he breathes life and inspires prophecy.
*The dragon who makes the beast is contrasted with God the Father to complete this evil parody of the Trinity.
*The whore of Babylon is in direct contrast to the Bride of Christ.
*The city of Babylon is contrasted with the new Jerusalem.
*The mark that the first beast gives to his followers is contrasted with the seal that the Lamb places on the 144,000.
*Heaven and earth are contrasted throughout the book until they are finally reunited at the end.
{{squote{Source: Adaptation of “Revelation, book of” in the Dictionary of Biblical Imagery. (Downer’s Grove, IL: ~InterVarsity Press, 1998).}}}

*Because it’s the Word of God.
*Because it constitutes over three quarters of the Bible.
*Because Jesus said that the OT points to him.
*It was the Bible that Jesus himself and his apostles read and studied so intensely.
*The New Testament constantly quotes or alludes to many passages throughout the Old Testament, and the cultural background of the NT is easily misunderstood if we are not familiar with the OT.
*Some biblical doctrines and concepts receive their fullest exposition in OT texts. For example:
**Creation in Genesis 1
**God’s greatness in Isaiah 40
**Jesus’ death as sacrificial in Isaiah 53
*The Old Testament focuses on things that the New Testament does not, and our theology and worldview would be defective without the witness of the OT:
**Other than Acts and Revelation, the NT does not focus on God’s sovereign dealings with the nations as does the OT
**The NT does not discuss politics as extensively as does the OT
**The NT speaks of death in negative terms, as an enemy to be conquered by resurrection. But the OT seems more ambiguous and relaxed about the existence of violence and death.
**In the OT, speakers are free to express their frustration, anger and sadness to God in psalms and theodicy, whereas in the NT these emotions seem unwelcome and out of place because of the good news of what God has done in Christ.
**The OT deals with liturgy in much more detail than does the NT
**The NT does not give us as much of a theology of everyday living in detailed, concrete terms – food and drink, sexuality, etc – as does the OT.
{{squote{Sources: John Goldingay, Old Testament Theology, vol. 1; Walter Kaiser, Toward Rediscovering the Old Testament.}}}

*Apocalypses tended to be written in the name of some famous figure from the distant past. The author of Revelation gives his own name and assumes the readers will know who he is.
*The author specifically says that his work is a prophecy.
*Revelation is not as pessimistic about the possibility for change in the present as are many apocalypses. For John, present history remains under the sovereign rule of God and the Lamb.
*Revelation contains calls to repentance, whereas many apocalypses saw God’s enemies as a hopeless cause, beyond the point of repentance.
*Revelation leaves most of the task of interpretation to the reader, whereas in a typical apocalypse, angels explain pretty much everything.
*Revelation focuses on eschatological truth rather than esoterical knowledge.
*Revelation contains letters to seven contemporary churches, something not found in other apocalypses.
{{squote{Source: Robert H. Mounce, NICNT: The Book of Revelation, revised. (Grand Rapids: Wm. B. Eerdmans, 1998)}}}

Warren Carter helpfully describes the diversity of opinions in the churches to which John wrote. John represents one extreme, urging withdrawal from political, economic and religious affairs that compromised the integrity of their faith. But others (whom John labels as Balaam and Jezebel) are more open accomodating in their approach to the prevailing cultural practices. Carter lists five arguments that John’s adversaries could have made in favor of assimilating to the larger culture, and seven arguments that John makes against such assimilation. I offer the arguments below, with my responses to the adversaries, and a note at the end regarding Carter’s conclusions.

''Five arguments in favor of cultural engagement''
*John’s opponents could have argued (and most likely did argue) that active participation in social, political and economic activities tinged with idolatry was necessary for survival. {{dkgray{(I would object to this argument by pointing to Daniel: actively engaged with culture, but willing to die to avoid idolatry).}}}
*John’s opponents may have argued, in a manner similar to 1 Peter 2.11-17, that cultural engagement was an important evangelistic strategy. In order to maintain Christianity’s reputation it would be necessary to maintain business and political relationships and engage in practices such as “honoring the king” (1 Peter 2.17). {{dkgray{(My response is that John’s approach and Peter’s approach are not fundamentally in conflict).}}}
*John’s adversaries may have used an argument found in Paul: Christians know that the gods represented by idols don’t really exist, and that there is only one God (1 Corinthians 8.4), so eating meat sacrificed to an idol means nothing. {{dkgray{(I would respond that while Paul agrees with this sentiment, he counters it in chs 8 and 10, issuing a universal prohibition of eating in temples, and even limiting the eating of meat in private homes.)}}}
*They may have pointed to biblical characters such as Joseph in Genesis, who was politically involved with imperial powers. {{dkgray{(But Genesis repeatedly tells us that Joseph was exceptionally faithful to God in the midst of temptations, even suffering in jail for years for staying true to his convictions. The issue is not whether to get involved in society, but how far may we be involved in a given society without compromising our core convictions).}}}
*They may have pointed to the destruction of Jerusalem as a sign that rebellion would be useless, and that Rome had been chosen by God to rule. {{dkgray{(My response is that the exhortation to faithfulness to God and rejection of idolatry applies no matter what circumstances we find ourselves in)}}}
''John’s seven arguments against cultural engagement''
*“…anyone who lives faithfully to Jesus will collide with and suffer from imperial power, rather than enjoy  a cozily accommodated existence.”
*“Participation in the empire and its cultic celebrations compromises allegiance to God and the Lamb, who are alone worthy of worship.”
*The empire is under God’s judgment.
*The empire is under the control of the devil.
*Given the four points above, Christian strategy “requires societal distance and withdrawal.”
*John recognizes that such withdrawal will involve great hardship and suffering.
*Christians should remain faithful because God will ultimately triumph.
Carter unfortunately compares the two positions above to Niebuhr’s categories of “Christ embracing culture” and “Christ against culture”, and, because he believes in the importance of cultural engagement, finds John’s approach “disturbing” and “not entirely satisfactory.” I think a better approach would be to say that the Christian faith can and should adopt the “Christ transforming culture” when and where it can. But in situations where the church is vastly outnumbered and fights for its very survival against hostile cultural forces, the noble goal of cultural transformation must be temporarily set aside as impossible to pursue. In such situations a different strategy, strengthening Christians to withstand attack, is called for. Also, regardless of whether the situation calls for engaging culture or withdrawing from it, Christians are called to be faithful to God and distinct from their unconverted neighbors in the way they live. John is not so concerned about withdrawal versus engagement. He is concerned with faithfulness versus compromise.

{{squote{Source: Warren Carter, “Accommodating Jezebel and withdrawing John: negotiating empire in Revelation then and now” in Interpretation 63 no 1 Ja 2009, pp. 32-47}}}

*For many centuries the church assumed that Solomon was the author of Ecclesiastes, because 1.1 says that he was "the son of David, king in Jerusalem". The contents of the book fit with what we know about Solomon: he was wise, gathered proverbs, was wealthy, accumulated wives, headed up many building projects, etc. He is really the only king of Israel that fits the description given in this book. People who take this view claim that Solomon is writing as an old man, repentant of his apostasy and his search for solace in material things.
*But the problems with identifying Solomon as Qoheleth are many:
**The vocabulary and syntax of the Hebrew in this book fit better with a date after the return from exile.
**1.16 speaks of 'all those who were king before me in Jerusalem', but there was only //one// Israelite king before Solomon: his father David.
**In 1.12 Qoheleth speaks in the past tense about his kingship over Israel. It gives the impression that he is no longer king when he writes. But there was never a time in Solomon's later life when he was no longer king.
**After 2.26 the allusions to Solomon's life stop, and none of the rest of the book seems to have anything to do with Solomon.
**4.1-3
**5.8-9
**Qoheleth speaks in 8.2-8 of the king as if he were a person other than himself.
**10.20
**If the author was Solomon, it is not at all clear why he would feel the need to hide his identity behind the title Qoheleth rather than just state that he was Solomon.
*Christians who have a high view of the divine inspiration of the Bible are understandably troubled with the idea of pseudepigraphy - the idea that Ecclesiastes was a book written by a later author pretending to be Solomon. This would mean that a forgery - a deception - is included among the inspired books of the Bible.
*Recent scholars do not view the book as pseudepigraphical, however. The author nowhere directly claims to be Solomon, and avoids the name completely. He seems, rather, to be using Solomon as a literary persona through which to reflect on life. He is not trying to deceive anyone into thinking Solomon wrote the words of the book; he is writing imaginatively, 'as if he were Solomon', because Solomon more than any other person, could have searched for meaning in the various things he mentions only to discover their meaninglessness.
{{squote{Sources: Longman, Waltke, IVP}}}

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*''Leon Morris'' lists the similarities between Revelation and the Gospel attributed to John the apostle
**Similar vocabulary (lamb, water of life, he that overcomes, keeping the commandments, the adjective ‘true’
**Invitations to thirsty people (John 7.37, Revelation 22.17)
**Commandments received by Christ from the Father (John 10.18, Revelation 2.27)
**White clothing (John 20.12, Revelation 3.4)
**Sharp contrasts between good and evil
**Emphases on bearing witness and keeping commandments
*''Robert Mounce'' (14) adds two more parallels:
**The Greek word ‘logos’ is used in both as referring to a person (John 1.1, Revelation 19.13)
**The prophecy of Zechariah 12.10 is quoted in both Revelation 1.7 and John 19.37 using the same Greek verb, a verb used neither in the Septuagint or the rest of the New Testament
*''Mark S. Wilson'' (38-39) adds a long list of themes that the two books have in common
**Christ as witness, as ‘I am’, as victor, as the lamb, as shepherd, as judge, as the temple
**Christ’s unity with God; also, both God and Christ are presented as the truth and the light
**The Holy Spirit speaking to churches
**Believers / the church as witnesses, as true Jews, as sheep and lambs, as the bride of Christ; hating evil and characterized by love
**Satan as ‘the devil’ and as a ruler and general
**Themes and imagery such as atoning blood, servants of God, life in heaven, manna, living bread, doors, wine, vines, child-bearing, brides and grooms
**Both contain present eschatology and future eschatology; both contain unnumbered lists of sevens
**See Wilson’s book for verse references for each.
*''David Aune'' mentions H. B. Swete observation about several personality traits of John the apostle that would make him a likely candidate to be the author of this book:
**He was one of the ’sons of thunder’ (Mark 3.17)
**He witnessed the transfiguration and the resurrection of Jesus
**He prohibited non-disciples from exorcising demons in Jesus’ name
**He wanted to call down fire from heaven on the inhospitable Samaritans (Luke 9.52-55)
{{squote{David E. Aune, //Word Biblical Commentary, Vol. 52: Revelation 1-5.// (Waco, TX: Word, 1997), Leon Morris, //Tyndale New Testament Commentaries: Revelation, Revised Edition.// (Grand Rapids: Wm. B. Eerdmans, 1988), Robert H. Mounce, //New International Commentary on the New Testament: The Book of Revelation, Revised Edition.// (Grand Rapids: Wm. B. Eerdmans, 1998), Mark Wilson, //Charts on the Book of Revelation.// (Grand Rapids: Kregel, 2007).}}}

|!John|!1 John|!Parallel|
|bgcolor:#eeccff;width:6em;1.1|bgcolor:#eeccff;width:6em;1.1|bgcolor:#eeccff;In the beginning|
|bgcolor:#ddaaff;1.4, 14.6|bgcolor:#ddaaff;5.11-12|bgcolor:#ddaaff;Life in the Son|
|bgcolor:#eeccff;1.12|bgcolor:#eeccff;5.13|bgcolor:#eeccff;Believing in Jesus' name|
|bgcolor:#ddaaff;1.12, 11.52|bgcolor:#ddaaff;3.1-10, 5.2|bgcolor:#ddaaff;Children of God|
|bgcolor:#eeccff;1.13|bgcolor:#eeccff;2.29, 3.9, 5.4, 5.18|bgcolor:#eeccff;Born of God|
|bgcolor:#ddaaff;1.14|bgcolor:#ddaaff;4.2|bgcolor:#ddaaff;Jesus came 'in the flesh'|
|bgcolor:#eeccff;1.14, 1.18, 3.16, 3.18|bgcolor:#eeccff;4.9|bgcolor:#eeccff;Christ the 'One and Only'|
|bgcolor:#ddaaff;1.18, 6.46|bgcolor:#ddaaff;4.12, 4.20|bgcolor:#ddaaff;No one has seen God|
|bgcolor:#eeccff;1.29|bgcolor:#eeccff;3.5|bgcolor:#eeccff;Take away sin|
|bgcolor:#ddaaff;1.34, 19.35|bgcolor:#ddaaff;1.2-3, 4.14|bgcolor:#ddaaff;Testimony of those who have seen and proclaim|
|bgcolor:#eeccff;3.11, 3.32-33, 5.34|bgcolor:#eeccff;5.9|bgcolor:#eeccff;We should 'accept' this testimony|
|bgcolor:#ddaaff;3.15, 3.36, 20.31|bgcolor:#ddaaff;5.11-12|bgcolor:#ddaaff;To have life|
|bgcolor:#eeccff;3.16|bgcolor:#eeccff;4.9|bgcolor:#eeccff;In order that we might live|
|bgcolor:#ddaaff;3.21|bgcolor:#ddaaff;1.6|bgcolor:#ddaaff;Practice the truth|
|bgcolor:#eeccff;3.33, 5.32-37|bgcolor:#eeccff;5.9|bgcolor:#eeccff;God's testimony|
|bgcolor:#ddaaff;4.42|bgcolor:#ddaaff;4.14|bgcolor:#ddaaff;The Savior of the world|
|bgcolor:#eeccff;5.24|bgcolor:#eeccff;3.14|bgcolor:#eeccff;Pass from death to life|
|bgcolor:#ddaaff;5.25|bgcolor:#ddaaff;3.14|bgcolor:#ddaaff;The dead|
|bgcolor:#eeccff;5.38, 15.7|bgcolor:#eeccff;1.10, 2.14, 2.24|bgcolor:#eeccff;His word lives in us|
|bgcolor:#ddaaff;6.56, 15.4-5|bgcolor:#ddaaff;2.24, 3.24, 4.12-16|bgcolor:#ddaaff;Christ lives in us|
|bgcolor:#eeccff;6.69|bgcolor:#eeccff;4.16|bgcolor:#eeccff;We have believed and have come to know|
|bgcolor:#ddaaff;8.12, 12.35|bgcolor:#ddaaff;1.6, 2.11|bgcolor:#ddaaff;Walk in darkness|
|bgcolor:#eeccff;8.23, 15.19|bgcolor:#eeccff;2.16, 4.5|bgcolor:#eeccff;Being 'of' the world|
|bgcolor:#ddaaff;8.34|bgcolor:#ddaaff;3.4|bgcolor:#ddaaff;'Commit' sin|
|bgcolor:#eeccff;8.44|bgcolor:#eeccff;3.8, 3.10|bgcolor:#eeccff;Being 'of the devil', who is a murderer|
|bgcolor:#ddaaff;8.44|bgcolor:#ddaaff;1.8, 2.4|bgcolor:#ddaaff;The truth is or is not 'in' us|
|bgcolor:#eeccff;8.47|bgcolor:#eeccff;3.10|bgcolor:#eeccff;To be 'of' God|
|bgcolor:#ddaaff;8.51-55, 14.23, 15.20, 17.6|bgcolor:#ddaaff;2.5|bgcolor:#ddaaff;Obey his word|
|bgcolor:#eeccff;9.22|bgcolor:#eeccff;4.2-3|bgcolor:#eeccff;To confess Jesus|
|bgcolor:#ddaaff;9.41|bgcolor:#ddaaff;1.8|bgcolor:#ddaaff;To have or not have sin|
|bgcolor:#eeccff;10.11-18|bgcolor:#eeccff;3.16|bgcolor:#eeccff;Jesus laid down his life for us|
|bgcolor:#ddaaff;12.40|bgcolor:#ddaaff;2.11|bgcolor:#ddaaff;Spiritual blindness|
|bgcolor:#eeccff;13.34|bgcolor:#eeccff;2.8-10, 3.11, 3.23, 2 Jn. 5-6|bgcolor:#eeccff;A new commandment to love one another|
|bgcolor:#ddaaff;14.9|bgcolor:#ddaaff;3.6, 3 Jn. 11|bgcolor:#ddaaff;To have seen God|
|bgcolor:#eeccff;14.15, 14.21,15.10|bgcolor:#eeccff;2.3-4, 3.22-24, 5.2-3|bgcolor:#eeccff;Obey his commandments|
|bgcolor:#ddaaff;14.17, 15.26, 16.13|bgcolor:#ddaaff;4.6, 5.6|bgcolor:#ddaaff;The Spirit of truth|
|bgcolor:#eeccff;15.4-10|bgcolor:#eeccff;2.6, 2.27-28, 3.6, 3.24, 4.13-16|bgcolor:#eeccff;Remain in Jesus|
|bgcolor:#ddaaff;15.11, 16.24, 7.13|bgcolor:#ddaaff;1.4|bgcolor:#ddaaff;Joy as a goal|
|bgcolor:#eeccff;15.18|bgcolor:#eeccff;3.13|bgcolor:#eeccff;The world hating believers|
|bgcolor:#ddaaff;15.19, 17.16|bgcolor:#ddaaff;4.5-6|bgcolor:#ddaaff;No longer belonging to the world|
|bgcolor:#eeccff;15.26|bgcolor:#eeccff;5.6|bgcolor:#eeccff;The Spirit bears witness|
|bgcolor:#ddaaff;16.33|bgcolor:#ddaaff;5.4-5|bgcolor:#ddaaff;Overcome the world|
|bgcolor:#eeccff;17.3|bgcolor:#eeccff;5.20|bgcolor:#eeccff;Knowing God through Jesus|
|bgcolor:#ddaaff;17.15|bgcolor:#ddaaff;2.15-16|bgcolor:#ddaaff;Do not love the world|
|bgcolor:#eeccff;18.37|bgcolor:#eeccff;2.21, 3.19|bgcolor:#eeccff;To be 'of' the truth|
|bgcolor:#ddaaff;19.34|bgcolor:#ddaaff;5.6|bgcolor:#ddaaff;The water and the blood|

Also, the constructions "In this..." and "This is..."

{{squote{Sources: John R. W. Stott, //Tyndale New Testament Commentaries: The Letters of John, revised ed.// (Grand Rapids: Wm. B. Eerdmans, 1988), 21-23; Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002), 440.}}}

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In my opinion, the jury is still out on the authorship of Revelation. But here are the arguments in favor of John the apostle:
#The evidence from the early church fathers is early and strong.
**The early tradition is unanimous in ascribing the book to the apostle, from second century Justin Martyr on.
**Irenaeus, who met John’s disciple Polycarp, said John the apostle wrote Revelation.
#The author didn’t feel the need to distinguish himself from other Johns. Some take this to mean that it must have been the John that needed no introduction, John the apostle.
**//(David Aune’s response is that the author and readers clearly know each other intimately. And John would have sent this book with a messenger who could clear up any doubt as to the identity of the author. So no matter which ‘John’ wrote the letter, he wouldn’t need to specify anything more than his name).//
#Leon Morris lists the similarities between Revelation and the Gospel attributed to John the apostle
**Similar vocabulary (lamb, water of life, he that overcomes, keeping the commandments, the adjective ‘true’
**Invitations to thirsty people (John 7.37, Revelation 22.17)
**Commandments received by Christ from the Father (John 10.18, Revelation 2.27)
**White clothing (John 20.12, Revelation 3.4)
**Sharp contrasts between good and evil
**Emphases on bearing witness and keeping commandments
#Robert Mounce (14) adds two more parallels:
**The Greek word ‘logos’ is used in both as referring to a person (John 1.1, Revelation 19.13)
**The prophecy of Zechariah 12.10 is quoted in both Revelation 1.7 and John 19.37 using the same Greek verb, a verb used neither in the Septuagint or the rest of the New Testament
#Mark S. Wilson (38-39) adds a long list of themes that the two books have in common
**Christ as witness, as ‘I am’, as victor, as the lamb, as shepherd, as judge, as the temple
**Christ’s unity with God; also, both God and Christ are presented as the truth and the light
**The Holy Spirit speaking to churches
**Believers / the church as witnesses, as true Jews, as sheep and lambs, as the bride of Christ; hating evil and characterized by love
**Satan as ‘the devil’ and as a ruler and general
**Themes and imagery such as atoning blood, servants of God, life in heaven, manna, living bread, doors, wine, vines, child-bearing, brides and grooms
**Both contain present eschatology and future eschatology; both contain unnumbered lists of sevens
**See Wilson’s book for verse references for each.
#David Aune mentions H. B. Swete observation about several personality traits of John the apostle that would make him a likely candidate to be the author of this book:
**He was one of the ’sons of thunder’ (Mark 3.17)
**He witnessed the transfiguration and the resurrection of Jesus
**He prohibited non-disciples from exorcising demons in Jesus’ name
**He wanted to call down fire from heaven on the inhospitable Samaritans (Luke 9.52-55)
{{squote{Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Leon Morris, Tyndale NT Commnetaries: Revelation, revised edition. (Grand Rapids: Wm. B. Eerdmans, 1987), p. 32. .Robert H. Mounce, NICNT: The Book of Revelation, revised edition. (Grand Rapids: Wm. B. Eerdmans, 1998), p. 14; Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), pp. 38-39.}}}

*Adam and Eve are expelled from Eden
*Cain is forced to wander
*The denizens of Babel are forcibly spread out after they tried to congregate in one place
*Israel is kept out of the promised land and is forced to wander in the desert for failing to trust God to give them victory over the giants in the land
*In Joshua’s conquest, the Canaanites are driven from the land because of their sins.
*Israel and Judah are exiled from the land because they end up commiting the same sins as the Canaanites
I originally posted this here: http://www.giffmex.org/blog/?p=353

My sources for the Sermon on the Mount: 
*Dale C. Allison, The Sermon on the Mount: Inspiring the Moral Imagination. (New York: Herder & Herder, 1999), 112-134; 
*Hans Dieter Betz, The Sermon on the Mount. (Minneapolis: Fortress Press, 1995), 369-415; 
*William Hendriksen, The Gospel of Matthew: New Testament Commentary. (Grand Rapids: Baker, 1973), 324-339; 
*John R. W. Stott, The Message of the Sermon on the Mount. (Downer's Grove, IL: ~InterVarsity Press, 1978), 145-152;

Below is a chart showing the discourse functions of each sentence in Jude. It is color coded so that one can quickly see the distribution of the discourse functions. Discourse functions are important for preachers as well as to interpreters. They tell us what the author was trying to //do// with his text, and that should point preachers toward doing the same with our sermons on the text. We will want to affirm where the text affirms, command where the text commands, motivate with the reasons and purposes that the text provides, etc. Laying out the discourse functions sometimes also helps in forming a sermon outline.
|!Verse|!Function|
|!1-2|bgcolor:#aadd88;Author, recipients and greeting|
|!3|bgcolor:#aaaaff;Affirmation - purpose in writing|
|!4|bgcolor:#aaaaff;Affirmation - occasion for writing|
|!5-7|bgcolor:#aaaaff;Affirmation - three examples from the OT|
|!8|bgcolor:#aaaaff;Affirmation - description of the ungodly invaders|
|!9|bgcolor:#aaaaff;Affirmation - example of Michael|
|!10|bgcolor:#aaaaff;Two affirmations - description of the ungodly invaders|
|!11|bgcolor:#ff6677;Pronouncement of woe and three reasons|
|!12-13|bgcolor:#aaaaff;Affirmation - six figurative descriptions of the ungodly invaders|
|!14-15|bgcolor:#aaaaff;Affirmation and quotation|
|!16|bgcolor:#aaaaff;Affirmations - description of the ungodly invaders|
|!17-18|bgcolor:#aaaaff;Exhortation (=disclosure formula) and quotation //(see note below)//|
|!19|bgcolor:#aaaaff;Affirmation - description and evaluation of the ungodly invaders|
|!20-21|bgcolor:#ffff99;Exhortation and three ways of obeying the exhortation|
|!22-23|bgcolor:#ffff99;Three exhortations and two ways of obeying the exhortations|
|!24-25|bgcolor:#ffddaa;Doxology|
!Note on verses 17-19
*Should I have colored verses 17-18 yellow in the table above to show that they are an exhortation? Jude 17-19 are formally an imperative ("Remember"), and I used to connect them with the imperatives that follow in verses 20-23, making them part of the 'application'. But the point is not to command the listeners but to introduce the content of the apostles' prophecy about the ungodly men. So verses 17-19 are really one last description of the ungodly men: they are people whose character and destiny the apostles had already prophesied beforehand. The 'command' in 17a is really functioning as a disclosure formula.
{{squote{Source: author's personal study.}}}

|>|!Letter opening (1-3)|
|bgcolor:#aadd88;1|bgcolor:#aadd88;Sender|
|bgcolor:#aadd88;2|bgcolor:#aadd88;Recipients|
|bgcolor:#aadd88;3|bgcolor:#aadd88;Salutation|
|>|!Thanksgiving (4-7)|
|bgcolor:#aadd88;4-6|bgcolor:#aadd88;Thanksgiving proper|
|bgcolor:#aadd88;7|bgcolor:#aadd88;Expression of joy|
|>|!Letter body (8-22)|
|bgcolor:#ffff99;8-10|bgcolor:#ffff99;Appeal formula|
|bgcolor:#aaaaff;11-16|bgcolor:#aaaaff;Personal and theological justification|
|bgcolor:#ffff99;17|bgcolor:#ffff99;Appeal|
|bgcolor:#aaaaff;18-19|bgcolor:#aaaaff;Promise to cover expenses, reinforced by autograph|
|bgcolor:#ffff99;20|bgcolor:#ffff99;Restatement of appeal|
|bgcolor:#aaaaff;21|bgcolor:#aaaaff;Confidence formula|
|bgcolor:#aaaaff;22|bgcolor:#aaaaff;Apostolic Parousia|
|>|!Letter closing|
|bgcolor:#aadd88;23-24|bgcolor:#aadd88;Greetings|
|bgcolor:#aadd88;25|bgcolor:#aadd88;Grace benediction|

{{squote{Source: the author's personal study.}}}

|bgcolor:#aadd88;[[1.1-4|http://biblia.com/bible/esv/Tit%201.1-4]]|bgcolor:#aadd88;Letter opening|
|bgcolor:#aaaaff;[[1.5-6|http://biblia.com/bible/esv/Tit%201.5-6]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#aaaaff;[[1.7-9|http://biblia.com/bible/esv/Tit%201.7-9]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#aaaaff;[[1.10-11|http://biblia.com/bible/esv/Tit%201.10-11]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#aaaaff;[[1.12|http://biblia.com/bible/esv/Tit%201.12]]|bgcolor:#aaaaff;Affirmation (quotation)|
|bgcolor:#aaaaff;[[1.13a|http://biblia.com/bible/esv/Tit%201.13]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#ffff99;[[1.13b-14|http://biblia.com/bible/esv/Tit%201.13-14]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#aaaaff;[[1.15a|http://biblia.com/bible/esv/Tit%201.15]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#aaaaff;[[1.15b|http://biblia.com/bible/esv/Tit%201.15]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#aaaaff;[[1.16|http://biblia.com/bible/esv/Tit%201.16]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#ffff99;[[2.1|http://biblia.com/bible/esv/Tit%202.1]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[2.2|http://biblia.com/bible/esv/Tit%202.2]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[2.3-5|http://biblia.com/bible/esv/Tit%202.3-5]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[2.6-8|http://biblia.com/bible/esv/Tit%202.6-8]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[2.9-10|http://biblia.com/bible/esv/Tit%202.9-10]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#aaaaff;[[2.11-14|http://biblia.com/bible/esv/Tit%202.11-14]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#ffff99;[[2.15a|http://biblia.com/bible/esv/Tit%202.15]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[2.15b|http://biblia.com/bible/esv/Tit%202.15]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[3.1-2|http://biblia.com/bible/esv/Tit%203.1-2]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#aaaaff;[[3.3|http://biblia.com/bible/esv/Tit%203.3]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#aaaaff;[[3.4-7|http://biblia.com/bible/esv/Tit%203.4-7]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#aaaaff;[[3.8a|http://biblia.com/bible/esv/Tit%203.8]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#dd99ff;[[3.8b|http://biblia.com/bible/esv/Tit%203.8]]|bgcolor:#dd99ff;Expression of desire (indirect command)|
|bgcolor:#aaaaff;[[3.8c|http://biblia.com/bible/esv/Tit%203.8]]|bgcolor:#aaaaff;Affirmation|
|bgcolor:#ffff99;[[3.9|http://biblia.com/bible/esv/Tit%203.9]]|bgcolor:#ffff99;Prohibition|
|bgcolor:#ffff99;[[3.10-11|http://biblia.com/bible/esv/Tit%203.10-11]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[3.12|http://biblia.com/bible/esv/Tit%203.12]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[3.13|http://biblia.com/bible/esv/Tit%203.13]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#ffff99;[[3.14|http://biblia.com/bible/esv/Tit%203.14]]|bgcolor:#ffff99;Exhortation|
|bgcolor:#aadd88;[[3.15a|http://biblia.com/bible/esv/Tit%203.15]]|bgcolor:#aadd88;Greetings|
|bgcolor:#aadd88;[[3.15b|http://biblia.com/bible/esv/Tit%203.15]]|bgcolor:#aadd88;Greetings|
|bgcolor:#aadd88;[[3.15c|http://biblia.com/bible/esv/Tit%203.15]]|bgcolor:#aadd88;Grace benediction|

/***

''Inspired by [[TiddlyPom|http://www.warwick.ac.uk/~tuspam/tiddlypom.html]]''

|Name|SplashScreenPlugin|
|Created by|SaqImtiaz|
|Location|http://tw.lewcid.org/#SplashScreenPlugin|
|Version|0.21 |
|Requires|~TW2.08+|
!Description:
Provides a simple splash screen that is visible while the TW is loading.

!Installation
Copy the source text of this tiddler to your TW in a new tiddler, tag it with systemConfig and save and reload. The SplashScreen will now be installed and will be visible the next time you reload your TW.

!Customizing
Once the SplashScreen has been installed and you have reloaded your TW, the splash screen html will be present in the MarkupPreHead tiddler. You can edit it and customize to your needs.

!History
* 20-07-06 : version 0.21, modified to hide contentWrapper while SplashScreen is displayed.
* 26-06-06 : version 0.2, first release

!Code
***/
//{{{
var old_lewcid_splash_restart=restart;

restart = function()
{   if (document.getElementById("SplashScreen"))
        document.getElementById("SplashScreen").style.display = "none";
      if (document.getElementById("contentWrapper"))
        document.getElementById("contentWrapper").style.display = "block";
    
    old_lewcid_splash_restart();
   
    if (splashScreenInstall)
       {if(config.options.chkAutoSave)
			{saveChanges();}
        displayMessage("TW SplashScreen has been installed, please save and refresh your TW.");
        }
}


var oldText = store.getTiddlerText("MarkupPreHead");
if (oldText.indexOf("SplashScreen")==-1)
   {var siteTitle = store.getTiddlerText("SiteTitle");
   var splasher='\n\n<style type="text/css">#contentWrapper {display:none;}</style><div id="SplashScreen" style="border: 3px solid #ccc; display: block; text-align: center; width: 320px; margin: 100px auto; padding: 50px; color:#000; font-size: 28px; font-family:Tahoma; background-color:#eee;"><b>'+siteTitle +'</b> is loading<blink> ...</blink><br><br><span style="font-size: 14px; color:red;">Requires Javascript.</span></div>';
   if (! store.tiddlerExists("MarkupPreHead"))
       {var myTiddler = store.createTiddler("MarkupPreHead");}
   else
      {var myTiddler = store.getTiddler("MarkupPreHead");}
      myTiddler.set(myTiddler.title,oldText+splasher,config.options.txtUserName,null,null);
      store.setDirty(true);
      var splashScreenInstall = true;
}
//}}}

{{floatcenter{<html><a href="javascript:void(0)" onclick="story.closeAllTiddlers();story.displayTiddlers(null,store.getTiddlerText('DefaultTiddlers').readBracketedList())">home</a></html> - <<randomTiddler +point>> - <<search>>}}}{{floatright{<<tiddler ToggleRightSidebar>>}}}

[[JqueryTreeviewCSS-T]]
/*{{{*/
div[tags~="point"] .viewer {font-family:'Droid Sans', sans-serif; font-size: 1.4em; margin-top: 2em;width:30em;} 
div[tags~="index"] .viewer {font-family:'Droid Sans', sans-serif; font-size: 1em; margin-top: 2em;} 
div[tags~="slimindex"] .viewer li {padding-top: 0em; padding-bottom: 0em;}

.tagCloud span{height: 3.5em; margin: 10px; padding: 10px; width: 300px;}
.tagCloud1{font-size: 90%; font-weight: bold; padding-left: 10px; color: #550088;}
.tagCloud2{font-size: 110%; font-weight: bold; padding-left: 10px; color: #3355ff;}
.tagCloud3{font-size: 130%; font-weight: bold; padding-left: 10px; color: #33bb00;}
.tagCloud4{font-size: 150%; font-weight: bold; padding-left: 10px; color: #ff9900;}
.tagCloud5{font-size: 170%; font-weight: bold; padding-left: 10px; color: #ff9933;}
.tagCloud6{font-size: 190%; font-weight: bold; padding-left: 10px; color: #ff3300;} 

.tiddler .tagged .listTitle{display:none} 
.tagged {float:left;}
.tagged { list-style: none; margin: 0; padding: 0; }
.tagged li {display: inline;}

/*TiddlyWiki stuff that remains the same regardless of ColorPalette used*/
.button:hover {background:#fe8;}
#messageArea {background:#fe8;}
.popup li a:hover {background:#fe8;}
.annotation {background:#fe8;}
.highlight, .marked {background:#fe8;}
#backstageArea a:hover {background:#fe8;}
.viewer pre {border:1px solid #fe8; background:#ffc;}
.warning {background:#ffc;}
.popup li a:active {background:#ffc;}
#messageArea .button {background:#ffc;}
.wizard .button {color:[[ColorPalette::Foreground]]; background:#fe8; border: 1px solid;
	border-color:#ffc [[ColorPalette::SecondaryDark]] [[ColorPalette::SecondaryDark]] #ffc;}
.viewer {padding: 1em;}
#tiddlerDisplay .tabContents {padding-left: 2em; padding-right: 2em;}
 .resize img {width: 1000px; } 
.floatleft {float:left; }
.floatright {float:right; }
.storyMenu {text-align:center; margin-top: 10px; }
.floatcenter {text-align: center; margin-top: 10px; background-color:#eeeeee;}
.externalLink {text-decoration:none; font-weight: bold;}
.viewer ul {list-style-image:url(http://www.giffmex.org/images/goldbullet.jpeg);}
div[tags~="literary"] a.externalLink{color:#008822;}
div[tags~="literary"] a.externalLink:hover{color:#008822;} 
div[tags~="themes"] a.externalLink{color:#aa4411;}
div[tags~="themes"] a.externalLink:hover{color:#aa4411;} 
div[tags~="canonical"] a.externalLink{color:#770099;}
div[tags~="canonical"] a.externalLink:hover{color:#770099;} 

/*FONT STUFF*/
body {font-family:'Droid Sans', sans-serif; font-size: 13pt;}
.tiddlyLinkExisting {font-weight:normal;}
.tiddlyLinkNonExisting {font-style:normal; color:#bbbbbb;}
h1,h2,h3,h4,h5 {color: black; background: white; font-family: Cambria, Verdana; border-bottom: none;}
h2 {color: black; background:#eeeeee; font-family: Cambria, Verdana; border-bottom: none;}
.editor a {color:#dddddd;}
#editor a {color:#dddddd;}
.nowrap { white-space:nowrap;} 
.bluey {font-weight: bold; color:[[ColorPalette::SecondaryPale]] font-size: 1.3em;}
.popup li .tagger a{display:inline} 
.fontResizer {color:[[ColorPalette::SecondaryPale]]}
.indentgray {margin-left:3em; color:#888888; display:block;}
.bluebkg {background-color: #cccccc;}
.lessindent {margin-left: 1em;}
.bpn  h1{background:#cccccc;}
.squote {color: #777777; font-size:12pt;}
.red {color: red; font-weight: bold;}
.boldSlider .button{border:none; font-weight: bold; color: black;}
.italicSlider .button{border:none; font-weight: normal; color: black;}
.plainSlider .button{border:none; font-weight: normal; color: black;}
.white {color: white;}
.small {font-size: .75em;}
.green {color:green;font-weight:bold;}
.blue {color:blue;font-weight:bold;}
.greek {font-family: Gentium; font-size: 16pt;}
.orange {color:#ee4400;}
.dkgrn {color:#339933;}
.purple {color:#990099;}
.dkblue {color:#1100cc;}
.dkgray {color:#777777;}
.burgu {color:#880011;}
.teenygray {color:#888888;font-size:0.8em;}
.floatrightblue {float: right; vertical-align:top; width: 200px; position: relative;}
.gkindent {font-family: Gentium; font-size: 16pt; margin-left: 2em; display:block;}
.greek {font-family: Gentium; font-size: 16pt;}
.hebrewNoAlign{font-family: Gentium; font-size: 20pt;}
.superbig {font-size: 20pt;}

.toolbar a {color:[[ColorPalette::SecondaryLight]];}
.selected .toolbar a {color:[[ColorPalette::SecondaryLight]];}
.selected .toolbar a:hover {color:[[ColorPalette::SecondaryLight]];}

/*MOVE TOOLBAR TO THE LEFT*/
.toolbar {text-align:center; font-size:.9em;}

/* SHORTENS THE HEIGHT OF THE HEADER */
.headerShadow {padding: 1em 0em .4em 1em;}
.headerForeground {padding: 1em 0em .4em 1em;}
.siteTitle {font-size:1.5em;}
.siteSubtitle {font-size:1em;}

/*MAINMENU*/
#mainMenu {width: 0em; max-height: 680px; text-align: left; font-size: 1em; overflow: auto; }
#displayArea {margin: 0em 15em 0em 0em;}

/*TABLE HEADER*/
.viewer th {padding-left: 15px; padding-right: 15px; vertical-align:top;} 
.viewer td {padding-left: 15px; padding-right: 15px; vertical-align:top;}
.viewer th {color: #000; background-color: #cccccc; }

/*TIDDLER TOPMARGIN AND BUTTON BORDER*/
a.button{border: 0;}  
.viewer { margin-top: .1em; } 
.viewer {line-height: 1.7em;}

/*MENUBOXES*/
.menuboxwhite { display:block; padding: 1em; border:1px solid; background:white;}
.menuboxgray { display:block; padding: 1em; border:1px solid; background:#eeeeee;}

/*TIDDLER TITLE COLOR MATCH BOTTOM OF HEADER*/
.title {color:[[ColorPalette::PrimaryMid]];}

/*UNORDERED and ORDERED LISTS TWEAK*/
.viewer li {padding-top: 0.5em; padding-bottom: 0.5em;}
.viewer .tiddlyLinkExisting {font-weight:normal; color: #1177ff; border-color: white; text-align: left; vertical-align: top; } 

/*LINELESS BLOCKQUOTES*/
.viewer blockquote {border-left: 0px; margin-top:0em; margin-bottom:0em; }

.siteTitle table {border: none; margin:none;}

/*INVISIBLE TABLE*/
.viewer .invisiblecomm table {border-color: white;}
.viewer .invisiblecomm table td { font-size: 1em; font-family: Verdana; border-color: white; padding: 10px 20px 10px 0px; text-align: left; vertical-align: top; padding: 20px;} 
.viewer .invisiblecomm table th { color:[[ColorPalette::SecondaryLight]]; background-color: white; border-color: white; font-family: Verdana; font-size: 1.2em; font-weight: bold; padding: 10px 20px 10px 0px; text-align: left; vertical-align: top;} 
.viewer .invisiblecomm table tr.leftColumn { background-color: #bbbbbb; }

.invisiblelist li {padding-top:0.25em;padding-bottom:0.25em;}
.invisiblelist .tiddlyLinkExisting {font-weight:normal; color: #1177ff; border-color: white; text-align: left; vertical-align: top;} 

/*TOPMENU*/
#topMenu {padding-left: 1em; background-color: [[ColorPalette::PrimaryPale]]; color: #110077; font-family: Trebuchet MS, Verdana; font-size: 13pt; line-height: 1em;}
#topMenu table td {margin: 10px;}
#topMenu .purple a {color:[[ColorPalette::SecondaryPale]]}

/*Vertical tabs*/
 .vTabs .tabset {font-family:'Droid Sans'; font-size:.8em; float:left; display:block; padding-left: 10px; padding-right: 5px; padding-top: 3px; padding-bottom: 3px;margin-top:.5em;min-width:120px; border:none;}
 .vTabs .tabset .tab {display:block;  text-align:left; padding-left: 10px; padding-right: 5px; padding-top: 3px; padding-bottom: 3px; margin:0 1px 1px 0; border:none;}
 .vTabs .tabContents {border:none; margin-left:175px;max-width:88%;padding-left: 1em;}
 .vTabs .tabContents .tabContents {border:none; background:transparent;}

/*TABS - see also stylesheettiddlersbar*/
.tabSelected{color:[[ColorPalette::PrimaryDark]];
	background:#cccccc;
	border-left:1px solid [[ColorPalette::TertiaryLight]];
	border-top:1px solid [[ColorPalette::TertiaryLight]];
	border-right:1px solid [[ColorPalette::TertiaryLight]];
}
.tabUnselected {color:[[ColorPalette::Background]]; background:#cccccc;}
.tabContents {background:white; border:1px solid [[ColorPalette::TertiaryLight]];}
.tabContents .button {border:0;}
.viewer .tabContents {padding-top: none;padding-bottom: 2em;}

 .tocTabs .tabset {float:left; text-align:left; display:inline; padding-left: none; padding-right: none; padding-top: none; padding-bottom: none;margin-top: none; margin-bottom: none;margin-right: none;}
 .tocTabs .tabset .tab {text-align:left; vertical-align:top;display:inline; padding-left: none; padding-right: none; padding-top:none; padding-bottom: none; margin: 0 0 0 0; margin-bottom:35px;border:none;margin-right: 5px;}
 .tocTabs .tabContents {font-size:.8em;font-family:Arial;border:none; margin-left: none; margin-top: none; padding-left: none; margin-right: none; padding-right: none;}
 .tocTabs .tabContents .tabContents  {border:none; background:transparent;margin-right: none;padding-right:none; padding-top: 30px; margin-top: 30px;}

/* TAB COLOR FIX */
.tabUnselected {color:#777777;}

.tiddler [firsttag='empty']:hover{background:blue !important;color:green;}

 .tocTabs .tabset {float:left; text-align:left; display:inline; padding-left: none; padding-right: none; padding-top: none; padding-bottom: none;margin-top: none; margin-bottom: none;margin-right: none;}
 .tocTabs .tabset .tab {text-align:left; vertical-align:top;display:inline; padding-left: none; padding-right: none; padding-top:none; padding-bottom: none; margin: 0 0 0 0; margin-bottom:35px;border:none;margin-right: 5px;}
 .tocTabs .tabContents {font-size:.8em;font-family:Arial;border:none; margin-left: none; margin-top: none; padding-left: none; margin-right: none; padding-right: none;}
 .tocTabs .tabContents .tabContents  {border:none; background:transparent;margin-right: none;padding-right:none; padding-top: 30px; margin-top: 30px;}

/*TEXT BOXES*/
.textbox { display:block; padding:1em; border:1px solid; background:#eeeeee; color:#000; }
.menubox2 { display:block; padding: .25em; border:none; margin: 0; background:[[ColorPalette::TertiaryDark]]; [[ColorPalette::SecondaryDark]]; text-align: center; font-size: 1.6em;}
.menubox3 { display:block; padding:.25em; border:none; margin: 0; background:[[ColorPalette::TertiaryDark]]; [[ColorPalette::SecondaryDark]]; text-align: center; font-size: 2.5em;}

/* GIFFMEX TWEAKS TO STYLESHEETPRINT (so that nothing but tiddler title and text are printed) */
@media print {#mainMenu {display: none ! important;}}
@media print {#topMenu {display: none ! important;}}
@media print {#sidebar {display: none ! important;}}
@media print {#messageArea {display: none ! important;}} 
@media print {#toolbar {display: none ! important;}}
@media print {.header {display: none ! important;}}
@media print {.tiddler .subtitle {display: none ! important;}}
@media print {.tiddler .toolbar {display; none ! important; }}
@media print {.tiddler .tagging {display; none ! important; }}
@media print {.tiddler .tagged {display; none ! important; }}
@media print {#displayArea {margin: 1em 1em 0em 1em; font-size: 12pt;}}
@media print {.pageBreak {page-break-before: always;}}
@media print {#tiddlersBar {display: none ! important;}}
@media print {#storyMenu {display: none ! important;}}
@media print {.tiddler .TiddlerNotes {display: none ! important;}}
/*}}}*/

!!!StyleSheetTiddlersBar
/*{{{*/
.button {border:1px; color:#777777;}
.tab {white-space:nowrap;}
 {padding : 0.45em 0.5em 0.0em 1.0em;margin-left:0em;margin-right:0em}
 {margin-bottom:0px;}

 .tabSelected .button:hover {font-size:0.95em; color:[[ColorPalette::SecondaryPale]]; background: #ccc; padding : 0px 0px 0px 2px;}
 .tabUnselected .button:hover {font-size:0.95em;color:[[ColorPalette::SecondaryPale]]; background: #ccc; padding : 0px 0px 0px 2px;}

 .tabUnselected .button {font-size:0.95em; padding : 0px 0px 0px 2px;}
 .tabSelected .button {font-size:0.95em; font-weight:bold; padding : 0px 0px 0px 2px;}

 .tabSelected {background-color:#ccc;font-weight:bold;border: 0px #c06 solid;border-bottom:0px; font-size:0.95em;}

 .tabUnselected {
background-color:[[ColorPalette::TertiaryPale]];
border:0px #eee solid; border-bottom:0px;font-size:0.95em; }

.tabUnselected .tabButton {font-size:0.75em;color:#333;background:transparent; padding : 0px 2px 0px 2px; margin: 0 0 0 1px;}
.tabSelected .tabButton {font-size:0.75em;color:#000;font-weight:bold;background:transparent;padding : 0px 2px 0px 2px; margin: 0 0 0 1px;}

.tabSelected .tabButton:hover {font-weight:bold; color: #f00;background: #fff;}
.tabUnselected .tabButton:hover {color: #f00;background: #fff;}

.tiddler, .tabContents {border-top:0px #fa0 solid;margin-left:0.5em;margin-right:0.5em;}

#tiddlersBar  {background:#abf;line-height: 1.2em;}
#tiddlersBar  {background:#fff;}
/*}}}*/

*Within the letters, there are also several subgenres:
**Apostolic parousias
**Autobiographical reports
**Benedictions
**Blessings
**Catalogues of afflictions
**Diatribes
**Doxologies
**Faithful sayings
**Greetings
**Household codes
**Hymns
**Mentions of the act of writing
**Paranesis or exhortation
**Prayers
**Prayer requests
**Scripture interpretation (sometimes called midrash)
**Thanksgiving sections
**Virtue and vice lists. For a full list, see [[The virtue and vice lists of the New Testament]]

*Within the narratives, there are a number of distinct subgenres:
**Annuncuation stories
**Ascencion stories
**Beatitudes
**Birth and infancy stories
**Call stories
**Conflict stories
**Conversion stories
**Courtroom or trial scenes
**Encounter stories
**Flight stories
**Genealogies
**Legal interpretation stories
**Miracle stories
**Parables
**Passion stories
**Pronouncement stories
**Recognition stories
**Resurrection stories
**Songs and hymns
**Speeches
**Temptation stories
**Transformation stories
**Travel stories
**Visions and dreams
**Witness stories
**Woes

The following is my summary of the ‘bad news’ in the book of Ecclesiastes:
*You will work hard, and each job has its own inherent job hazards (Eccl. 2.18-23, 10.8-9)
*The things you chase after will be pointless (Eccl. 2)
*Hard times will come upon you, and you won’t be able to predict them (Eccl. 7.14, 9.1)
*The people you meet will be evil (Eccl. 4.1-3, 5.8, 7.29)
*Then you will die (Eccl. 9.2-6)
*And the world will go on as if you never existed (Eccl. 1.11)
{{squote{Source: the author's personal study.}}}

<<tabs txtMoreTab "Shadowed" "Shadowed tiddlers" TabMoreShadowed "Missing" "Missing tiddlers" TabMoreMissing "Orphans" "Orphaned tiddlers" TabMoreOrphans>>

/***
|Name|TagCloudPlugin|
|Source|http://www.TiddlyTools.com/#TagCloudPlugin|
|Version|1.2.0|
|Author|Eric Shulman|
|Original Author|Clint Checketts|
|License|unknown|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides||
|Description|present a 'cloud' of tags using proportional font display|
!Usage
<<<
{{{<<tagCloud>>}}}
> show all tags in the document
{{{<<tagCloud tag tag tag...>>}}}
> show all tags except those listed as parameters
{{{<<tagCloud =tagvalue>>}}}
> show only tags that are themselves tagged with the indicated tag value (i.e., ~TagglyTagging usage)
<<<
!Examples
<<<
{{{<<tagCloud>>}}}
<<tagCloud>>
----
{{{<<tagCloud =package>>}}}
<<tagCloud =package>>
<<<
!Revisions
<<<
2008.09.05 [1.2.0] ELS: added '=tagname' parameter to include only tags that are themselves tagged with the specified value (i.e., ~TagglyTagging usage)
2008.07.03 [1.1.0] ELS: added 'segments' property to macro object.  Extensive code cleanup
<<<
!Code
***/
//{{{
version.extensions.tagCloud = {major: 1, minor: 2 , revision: 0, date: new Date(2008,9,5)};
//Created by Clint Checketts, contributions by Jonny Leroy and Eric Shulman

config.shadowTiddlers.TagCloud="<<tagCloud>>";

setStylesheet("\
	.tagCloud span{height: 3.5em;margin: 3px;}\
	.tagCloud1{font-size: 80%;}\
	.tagCloud2{font-size: 100%;}\
	.tagCloud3{font-size: 120%;}\
	.tagCloud4{font-size: 150%;}\
	.tagCloud5{font-size: 180%;}\
	.tagCloud6{font-size: 200%;}\
	",
	"tagCloudsStyles");

config.macros.tagCloud = {
	noTags: "No tag cloud created because there are no tags.",
	tooltip: "%1 tiddlers tagged with '%0'",
	segments: 5,
	handler: function(place,macroName,params) {

		var tags=store.getTags();

		if (params.length) {
			if (params[0].substr(0,1)=="=") {
				// include only specifically tagged tags
				var tagged=store.getTaggedTiddlers(params[0].substr(1));
				for (var t=0; t<tagged.length; t++)
					tagged[t]=tagged[t].title;
				for (var t=0; t<tags.length; t++)
					if (!tagged.contains(tags[t][0])) tags[t][0]="";
			} else {
				// include all tags except those listed as params
				for (var t=0; t<tags.length; t++)
					if (params.contains(tags[t][0])) tags[t][0]="";
			}
		}

		// get maximum number of tags to calculate tagCloud segment sizes
		var mostTags=0;
		for (var t=0; t<tags.length; t++) if (tags[t][0].length > 0)
			if (tags[t][1]>mostTags) mostTags=tags[t][1];
		var tagSegment=mostTags/config.macros.tagCloud.segments;

		// output
		var tagCloudWrapper = createTiddlyElement(place,"div",null,"tagCloud",null);
		if(!tags.length)
			createTiddlyElement(tagCloudWrapper,"span",null,null,this.noTags);
		else for (var t=0; t<tags.length; t++) if (tags[t][0].length > 0){
			tagCloudWrapper.appendChild(document.createTextNode("  --"));
			var theTag = createTiddlyButton(tagCloudWrapper,
				tags[t][0],this.tooltip.format(tags[t]),onClickTag,
				"tagCloudtag tagCloud" + (Math.round(tags[t][1]/tagSegment)+1));
			theTag.setAttribute("tag",tags[t][0]);
		}
	}
};
//}}}

<<tagCloud excludeLists systemConfig index slimindex point entry excludeSearch literary canonical themes script temporary unf structure>>
<<allTags>>

/***
|Name|TaggedTemplateTweak|
|Source|http://www.TiddlyTools.com/#TaggedTemplateTweak|
|Documentation|http://www.TiddlyTools.com/#TaggedTemplateTweakInfo|
|Version|1.6.1|
|Author|Eric Shulman|
|License|http://www.TiddlyTools.com/#LegalStatements|
|~CoreVersion|2.1|
|Type|plugin|
|Description|use alternative ViewTemplate/EditTemplate for specific tiddlers|
This plugin extends the core function, story.chooseTemplateForTiddler(), so that any given tiddler can be viewed and/or edited using alternatives to the standard tiddler templates.
!!!!!Documentation
>see [[TaggedTemplateTweakInfo]]
!!!!!Revisions
<<<
2009.09.02 [1.6.1] apply field-based template (if any) *before* tag-based template
| please see [[TaggedTemplateTweakInfo]] for previous revision details |
2007.06.11 [1.0.0] initial release
<<<
!!!!!Code
***/
//{{{
version.extensions.TaggedTemplateTweak= {major: 1, minor: 6, revision: 1, date: new Date(2009,9,2)};

if (!config.options.txtTemplateTweakFieldname)	
	config.options.txtTemplateTweakFieldname='template';

Story.prototype.taggedTemplate_chooseTemplateForTiddler = Story.prototype.chooseTemplateForTiddler
Story.prototype.chooseTemplateForTiddler = function(title,template)
{
	// get core template and split into theme and template name
	var coreTemplate=this.taggedTemplate_chooseTemplateForTiddler.apply(this,arguments);
	var theme=""; var template=coreTemplate;
	var parts=template.split(config.textPrimitives.sectionSeparator);
	if (parts[1]) { theme=parts[0]; template=parts[1]; }
	else theme=config.options.txtTheme||""; // if theme is not specified
	theme+=config.textPrimitives.sectionSeparator;

	// look for template using title as prefix
	if (!store.getTaggedTiddlers(title).length) { // if tiddler is not a tag
		if (store.getTiddlerText(theme+title+template))
			{ return theme+title+template; } // theme##TitleTemplate
		if (store.getTiddlerText(title+template))
			{ return title+template; }	 // TitleTemplate
	}

	// look for templates using custom field value as prefix
	var v=store.getValue(title,config.options.txtTemplateTweakFieldname);
	if (store.getTiddlerText(theme+v+template))
		{ return theme+v+template; }	// theme##valueTemplate
	if (store.getTiddlerText(v+template))
		{ return v+template; }		// valueTemplate

	// look for template using tags as prefix
	var tiddler=store.getTiddler(title);
	if (!tiddler) return coreTemplate; // tiddler doesn't exist... use core result
	for (i=0; i<tiddler.tags.length; i++) {
		var t=tiddler.tags[i]+template; // add tag prefix to template
		var c=t.substr(0,1).toUpperCase()+t.substr(1); // capitalized for WikiWord title
		if (store.getTiddlerText(theme+t))	{ return theme+t; } // theme##tagTemplate
		if (store.getTiddlerText(theme+c))	{ return theme+c; } // theme##TagTemplate
		if (store.getTiddlerText(t)) 		{ return t; }	    // tagTemplate
		if (store.getTiddlerText(c))		{ return c; }	    // TagTemplate
	}
	
	// no match... use core result
	return coreTemplate;
}
//}}}

*Two words in the last petition of the Lord's prayer have more than one meaning, causing some difficulty in translating it:
**Should we translate {{greek{πειρασμόν}}} as 'temptation' (a moral idea)? Or as 'testing' (a more general idea)?
**Should we translate {{greek{τοῦ πονηροῦ}}} as 'evil' (referring to troubles and problems in a general sense) or 'the evil one' (referring to Satan)?
**Given that these are parallel phrases, we should go with either the two terms that refer to moral testing: 'lead us not into temptation, but deliver us from the evil one', or the two terms that refer to general testing and difficulties: 'lead us not into testing/trials, but deliver us from evil/troubles.' 
**Stott points out a problem: If we go with the 'moral' terms (temptation and the evil one), then one wonders why we should bother praying this, since God does not tempt people to do evil ([[James 1.13|http://biblia.com/bible/esv/Jas%201.13]]). If we go with the 'general' terms, we also have a problem, because the New Testament tells us that testing is good for us (for example, [[James 1.2|http://biblia.com/bible/esv/James%201.2]]). Stott's paraphrase takes the former, 'moral' interpretation: "Do not allow us so to be led into temptation that it overwhelms us, but rescue us from the evil one" (150). 
**I take the latter, 'general' interpretation, for two reasons:
***Because the more general prayer for God to deliver us from trials encompasses the more specific, moral idea of delivering us from moral temptations.
***Because of the parallels between this prayer and Jesus' words in the Garden of Gethsemane (Allison, 119):{{indent{{{indent{
|![[Matthew 6.9-13|http://biblia.com/bible/esv/Matthew%206.9-13]]|![[Matthew 26.36-46|http://biblia.com/bible/esv/Matthew%2026.36-46]]|
|bgcolor:#ffffaa;"Our Father"|bgcolor:#ffffaa;"My Father"|
|bgcolor:#ffffaa;"Deliver us from evil"|bgcolor:#ffffaa;"Let this cup pass from me"|
|bgcolor:#ffffaa;"Your will be done"|bgcolor:#ffffaa;"Your will be done"|
|bgcolor:#ffffaa;"Lead us not into trial"|bgcolor:#ffffaa;"Pray that you not come to the time of trial"|
}}}}}}
**I don't see a contradiction between asking God to take away testing/trials and the idea that we should rejoice in our trials. In the prayer we are asking God to remove the obstacles from our path which would hinder us from being part of the fulfillment of the first three petitions of the prayer. But when trials do come our way, especially persecution and suffering for Christ, we are to accept them as God's will for us. Jesus himself prayed in Gethsemane that God would remove the cup from him, but in the end said "Not my will but yours be done."

Scholars are for the most part divided into those who think John wrote during or immediately after the time of emperor Nero (who reigned from 54-68), and those who think John wrote during the time of emperor Domitian (who ruled from AD 81-96). Here are the factors they consider in their reckoning:
*''The testimony of the early church fathers about the book.'' Irenaeus is the most specific, saying that the book was written toward the end of the reign of Domitian. But he could have been mistaken.
*''The development of the imperial cult to Rome, alluded to in the book.'' This factor is the least helpful, since the imperial cult existed in Asia in Augustus’ time, decades before Jesus was even born. There were temples in Pergamum and Smyrna dedicated to the worship of the Roman empire in 29 BC and 26 BC, respectively.
*''Evidence for and against an empire-wide persecution in the time of Domitian.'' Years ago, it was a given that Domitian declared himself Dominus et Deus (Lord and God), was a terrible tyrant, and persecuted Christians fiercely. Now, however, scholars have noted that the evidence for persecution from Domitian’s own time is scarce, and that most of the negative portrait of Domitian’s reign was developed by later writers who had strong political motives for criticizing Domitian and praising his successor Trajan. So the scholarly tide has changed for the most part regarding this factor. If Domitian did not persecute the church, some scholars say, we must turn to Nero’s reign to find the setting of severe persection that matches that of this book.
*''The evidence, or not, of the Nero Redivivus myth in Revelation chapter 13.'' Nero committed suicide in AD 68 and there was no public burial for him. A myth began to circulate to the effect that Nero had not really died, and that he would return to reconquer Rome. As the years went by, people began to speak of Nero’s resurrection rather than the idea that he was still alive.  There were three people who claimed to be Nero between AD 69 and AD 89.  Aune mentions that the last one almost led to an invasion of Rome by Parthia. What does all this have to do with Revelation, you ask? In chapters 13 and 17 a head of the first beast is a king who dies and comes back to life to take over the empire. If this is a reference to the Nero Redivivus myth, then an early date is unlikely, since the Nero myth needed time to develop and circulate to Asia. But then again, say some, if there was already someone in AD 69 who claimed to be Nero, and whose body, after his execution by Rome, was publicly displayed in Ephesus (the location of one of Revelation’s churches), isn’t the early date still a distinct possibility?
*''The seven kings in Revelation 17.10-11.'' According to John, five kings have fallen, one is, and the seventh, whose reign will be short, has not yet come. Then there is also an eighth king that “belongs to the seven and is going to his destruction.” If we go on the natural assumption that by ‘kings’ John means ‘Roman emperors’, we should be able to compare John’s sequence with the list of Roman emperors, and arrive at the one who ‘is’ at the time of John’s writing, right? Here are some of the problems involved:
**It’s not clear where we should begin counting: with Julius Caesar or with Caesar Augustus? Or with Gaius Caligula, the first emperor after the crucifixion and resurrection of Jesus?
**It’s not clear whether we should count the three emperors who reigned briefly and in rapid succession during the civil war of AD 68-69 (Galba, Otho and Vitellius).
**Combining both of the points above leads to quite a number of different possibilities.
*''References in Revelation 11 to the temple in Jerusalem.'' Some point to details in Revelation 11.1-2, 11.8 and 11.13 as evidence that Jerusalem was still standing and was already under siege by the Romans. Key questions: Was John writing literally here, or symbolically? Does the fact that John mentions an earthquake destroying Jerusalem mean that he wrote before the destruction of the city, and was mistaken about the way it would be destroyed?
*''References in Revelation to Rome being called ‘Babylon’.'' Rome is referred to as Babylon in Revelation 14.6, 16.19, 17.5, 18.2, 18.10, 18.11. The theory of some is that Rome came to be known as Babylon after the destruction of Jerusalem in AD 70, since Rome, like Babylon, destroyed the city of Jerusalem. Rome is referred to in other apocalyptic works, but all of them were written after AD 70. So according to this theory, Revelation couldn’t have been written before AD 70. However, other scholars point to 1 Peter 5.13, which also calls Rome ‘Babylon’. If Peter is accepted as the author, then 1 Peter was written prior to Peter’s martyrdom in Nero’s time. This means we would have another reference to Rome as Babylon years before AD 70. If so, this factor would not rule out an early date.
*''The devastation of the city of Laodicea in AD 60-61.'' The question arises, could an early date of 68 or 69 for Revelation even be possible? Revelation mentions that the Laodiceans are prosperous. But wouldn’t the city still be recovering and rebuilding after its total destruction? How could the Laodiceans be described as rich already?
*''Evidence regarding the founding of the church in Smyrna.'' Polycarp, writing in AD 155, says that when Paul wrote his letter to the Philippians, the Smyrneans had not yet known the Lord. This means that if Polycarp is to be believed, the Smyrnean church could not have been founded before the writing of Philippians. Scholars are not agreed on the date of Philippians. It depends on which imprisonment Paul was writing the letter from. Some say AD 53-55 and others say AD 56-58. The church may have not even existed until AD 60-64 or so, affecting some versions of the early dating of Revelation, since John would have been writing to a church that didn’t even exist yet.
*''Certain factors about Revelation that would require some time to develop.'' Chapters 2 and 3 mention the spiritual decline of the churches in Ephesus (which had lost its first love), Sardis (dead) and Laodicea (lukewarm). They also mention the development of sects like the Nicolaitans. The key question here is, how long would we need to allow for the development of spiritual decline and the rise of sects?
{{squote{Sources: Various, with special acknowledgement of David Aune’s extensive treatment in his commentary.}}}

*Verses in Revelation that speak of the worship of the beast and the receiving of his mark show the influence of the imperial cult: Rev. 13.4, 13.14-17, 14.9, 15.2, 16.2, 19.20, 20.4
*The worship of the city of Rome was a goddess began early in Asia: starting from the second century before Christ – in 125 bc in Smyrna, and in 29bc in Pergamum. (Thielman) There are coins that picture her “reclining on the seven hills where Rome was built.” (Koester)
*Julius Caesar accepted worship in his lifetime (Mounce). Augustus was more cautious in Rome, but accepted temples to himself in the provinces (Mounce). Caligula demanded homage to his statues (Mounce)
*For centuries it was believed that Emperor Domitian insisted that he be addressed as “our Lord and God” (dominus et deus). This was the charge that later Roman writers made of him. But these writers had political motives to attack him, and  Leonard Thompson’s investigation of the claims against Domitian discovered a report from Statius “that when Domitian was acclaimed as Dominus at one of his Saturnalia he forbade those who did so to address him in this manner (Statius Silvae 1.6, 81–84). There are no references to Domitian as dominus et deus on any inscriptions, coins or medallions from the Domitianic era.” (Aune)
*All of the seven cities mentioned in Revelation had “altars to the emperor and a system of imperial priesthoods.” (Barr), and at least three of them had imperial temples at the time:
**Augustus had the temple in Pergamum built in honor of Rome and his father Julius in 29 BC.
**Tiberius had an imperial temple built AD mid-20s in Smyrna. This temple was the center of the imperial cult for the entire province.
**There were two or three imperial temples in Ephesus, including one that Domitian ordered built.
*It was not the empire itself that pressured people to worship the emperor, but the cities. The cities in the empire competed with each other for favors from Rome. Thus there was great pressure to show their loyalty to Rome and to the emperor, and the imperial cult was an important way of showing that loyalty.
*We should not imagine that local authorities stood over everyone forcing them to participate in the worship of the emperor and other gods. Rather, such participation was a normal part of political and civic events, the meetings of professional guilds and trade associations, and other social events. It would become obvious at such events if someone refrained from participating. So most of the pressure was for Christians to conform because withdrawing would have adverse effects on one’s occupation and business dealings, one’s political prestige, and one’s friendships. And there was always the risk of provoking an outcry on a local level, which might attract the attention of local authorities and lead to legal consequences.
*“[The imperial cult] involved provincial and municipal temples, statues, altars (both public and private), and rites for the emperor in the temples of other deities. Activities included events such as festivals, parades, music performances, athletic games, gladiatorial shows, sacrifices, and civic and household rites.” “In addition, there were fountains, baths, porticos, and statues of the emperor spread through both public and private space. The imperial cult was a pervasive fact of life for John’s audience.” (Barr)
*The pressure for the empire to worship the emperor was so strong that even the Jews offered sacrifices to God twice a day in the Jerusalem temple for the well-being of the emperor. (Thielman, 686)
*According to Kenneth Cukrowski, prayers were not part of the emperor cult, but hymns, images and honorary titles were. He says that there were animals sacrificed on behalf of emperors past and present, but that it is not clear from the evidence that sacrifices to the emperor were made.
{{squote{Sources: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997), David L. Barr, “John’s ironic empire” in Interpretation 63 no 1 Ja 2009, pp. 20-30, Kenneth L. Cukrowski, “The influence of the emperor cult on the book of Revelation”, in Restoration Quarterly 45 no 1-2 2003, p. 51-64; Craig R. Koester, “Revelation’s visionary challenge to ordinary empire”, in Interpretation 63 no 1 JA 2009, 5-18; Robert H. Mounce, New International Commentary on the New Testament: The Book of Revelation, Revised Edition. (Grand Rapids: Wm. B. Eerdmans, 1998), Frank Thielman, Teología del Nuevo Testamento. (Miami: Vida, 2007)}}}

*The description of God’s people is a glorious one. The woman is in the sky like a constellation, robed with the sun, moon and the stars. Beleaguered Christians would certainly be encouraged by the fact that in God’s eyes they are part of something so glorious.
*The devil attacks the baby Jesus not out of power but out of dread: the devil has ten crowns (Rev. 12.3), but the one who really wields the authority is Jesus (Rev. 12.5). So like Herod – feeling threatened by a rival king – the dragon tries to nip the Messiah in the bud, and fails miserably. In fact, this chapter relates five different failed attacks of the dragon: he attacks Jesus (Rev. 12.1-6), the forces of heaven (Rev. 12.7-12), the martyrs (Rev. 12.10-11), the woman (Rev. 12.13-16) and the children of the woman (this attack gets developed in the chapters that follow).
*In this chapter we also see God protecting his people in various ways (Rev. 12.5, 12.6, 12.14, 12.16). Even the earth comes to the rescue. God’s protection would be a great comfort to Christians under fire in the first century.
*Rev. 12.6 and 12.14 (mirror verses, by the way) say that God has a place prepared where he takes care of his people. God’s provision and care is also a comforting doctrine.
*Rev. 12.7-10 and 12.12 put the persecuted Christians’ battle against Satan in perspective: they are battling an enemy that has already been defeated. The angelic forces are specifically said to be stronger than Satan’s forces (Rev. 12.8).
*The world that persecutes John’s readers has been deceived by the devil. They may think themselves more rational and enlightened than John’s readers, but they are people who have been hoodwinked.
*The testimony of believers is more powerful than the accusations of the devil (compare Rev. 12.10 and 12.11). When it’s the dragon’s word against ours, we win.
*Martyrdom isn’t a defeat, but a victory by death, just as the Lamb won by being slain (Rev. 12.11). Those who die for Christ have won because they refused to renounce their faith even to the end.
*The devil’s time is limited. He is not the one calling the shots. His actions are limited and restricted by God (Rev. 12.12). Comforting to know when you and your fellow believers are getting the stuffing knocked out of you by persecutors.
*The devil persecutes Christians not from a position of power but because he is frustrated and bitter – his evil intentions are always thwarted by God, so he takes it out on them (Rev. 12.13, 12.17).
{{squote{Source: author’s personal sermon preparation}}}

*Revelation contains angelic intermediaries
*Revelation contains epiphanies
*Revelation mentions persecution
*Revelation contains first person narratives
*Revelation has a future eschatological orientation
*Revelation contains visions
*Revelation contains otherworldly journeys
*Revelation contains examples of otherworldly literature (the scroll with the seals)
*Revelation contains dialogue and discourse
*Revelation contains mention of the author hearing sounds and voices
{{squote{Source: Mark Wilson, Charts on the Book of Revelation: Literary, Historical and Theological Perspectives. (Grand Rapids: Kregel, 2007), p. 20}}}

*In Exodus 1, especially v. 7, the Israelites are multiplying and filling the earth, just as Adam and Eve were instructed to do.
*Pharaoh is similar to the serpent in Genesis 3 in that what he gives to Israel are the same curses that fall upon Adam and Eve: hard work, pain in labor (the babies are threatened with death).
*Baby Moses is portrayed in terms that echo Genesis 1: Exodus 2.1 literally says in Hebrew, “she saw that he was good.” Baby Moses is also preserved through the waters in an ark, just as Noah, another Adam-like figure, was.
*The plagues in the exodus are acts of anti-creation, reverting the world back to the conditions of chaos that reigned before God’s activities in Genesis 1. The beasts attack and die, then the waters turn to blood, finally there is darkness.
*The Red Sea narrative mentions light and darkness, and the separation of the waters, and the appearance of dry ground. Moses’ song after the victory at one point echoes Genesis 1.2 (Exodus 15.10)
*Pharaoh watches his army die in the Red Sea, just as humanity was destroyed by waters in the flood, another act of anti-creation. There is great irony here: Pharaoh wanted the Israelite’s babies drowned in the waters, and now he watches his army drown in the waters. And in both instances, Moses escapes, once as a baby, now as an adult.
*The tabernacle in the desert is similar to the garden of Eden:
**God is present with humankind
**Cherubines are present (Ex. 25.18-22)
**God gives special ‘creative’ ability to two artisans to build it
**When it was finished, Moses saw that everything was as God wanted it to be (Ex. 39.42-43, echoing Genesis 1.31)
*There are seven speeches in Exodus 25-31, each beginning with the same words, and the seventh speech has to do with the Sabbath. So the layout of the speeches echoes the seven days of Genesis 1.
*In the ten commandments, the Sabbath is tied to the creation in Exodus 20.11, but it is also tied to the exodus in Deuteronomy 5.13-15. Thus the Sabbath forms a link between the two.
*The narrative of the golden calf incident appears to be Israel’s own equivalent to the fall of Adam and Eve in Genesis 3. Just as the original humanity fell, so Israel, God’s new humanity, has its fall. Thankfully, in this case Moses intervenes on Israel’s behalf.
*The Passover is the beginning of the Hebrew calendar. Each year begins with a celebration of the exodus event.
{{squote{Source: “Exodus (book)” (P. E. Enns), in New Dictionary of Biblical Theology}}}
I originally published this here: http://www.giffmex.org/blog/?p=346

According to Metzger's Textual Commentary on the New Testament, the following verses in Jude have textual variants (manuscripts with different readings):
*1:3
*1:6
*1:8
*1:11
*1:15
*1:18
*2:1
*2:5
*2:9
*2:11
*2:12 (2)
*2:14
*2:20
*3:1 (2)
*3:14
*3:17
*3:19
*3:21
*3:28
*4:6
*4:7
*4:14
*4:25
*4:26
*4:28
*5:1
*5:9
*5:20
*5:21
*5:23
*5:24
*6:2
*6:10
*6:15
*6:17
*6:18
{{squote{Source: Bruce M. Metzger, A Textual Commentary on the Greek New Testament. (Stuttgart:United Bible Societies, 2002), 520-531.}}}

According to Metzger's Textual Commentary on the New Testament, the following verses in Philippians have textual variants (manuscripts with different readings):
* 1:1
* 1:11
* 1:14
* 2:4
* 2:5
* 2:7
* 2:9
* 2:11 (2)
* 2:12
* 2:26
* 2:30
* 3:3
* 3:12 (2)
* 3:13
* 3:15
* 3:16
* 4:3 (3)
* 4:7
* 4:8
* 4:13
* 4:16
* 4:19
* 4:23 (3)
{{squote{Source: Bruce M. Metzger, A Textual Commentary on the Greek New Testament. (Stuttgart:United Bible Societies, 2002).}}}

*Three of Paul's letters (1 Timothy, 2 Timothy and Titus) are called the 'Pastoral epistles' or PE for short.
*D. N. Berdot was the first to give them this name, in 1703. Paul Anton made the description more well-known.
*They are called 'pastoral epistles' because they were written to Paul's pastoral colleagues rather than to churches, and these letters have a fair bit of content related to how to carry out pastoral ministry. 
*These letters are distinct from the other Pauline epistles because they were written after the events narrated in Acts.
*These letters are also bundled together because they have vocabulary and themes that are distinct from Paul's other letters, causing many scholars to doubt their authenticity. 
{{squote{Source: Roberto Bustamante, //Primera carta a Timoteo.// (St. Louis, MO: Concordia, 2007)}}} 

|bgcolor:#FF974F;2.24-5|bgcolor:#FFD393;A man can do nothing better than to eat and drink and find satisfaction in his work. This too, I see, is from the hand of God, for without him, who can eat or find enjoyment?|
|bgcolor:#FF974F;3.12-13|bgcolor:#FFD393;I know that there is nothing better for men than to be happy and do good while they live. That everyone may eat and drink, and find satisfaction in all his toil - this is the gift of God.|
|bgcolor:#FF974F;3.22|bgcolor:#FFD393;So I saw that there is nothing better for a man than to enjoy his work, because that is his lot. For who can bring him to see what will happen after him?|
|bgcolor:#FF974F;5.18-20|bgcolor:#FFD393;Then I realized that it is good and proper for a man to eat and drink, and to find satisfaction in his toilsome labor under the sun during the few days of life God has given him - for this is his lot. Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work - this is a gift of God. He seldom reflects on the days of his life, because God keeps him occupied with gladness of heart.|
|bgcolor:#FF974F;8.15|bgcolor:#FFD393;So I commend the enjoyment of life, because nothing is better for a man under the sun than to eat and drink and be glad. Then joy will accompany him in his work all the days of the life God has given him under the sun.|
|bgcolor:#FF974F;9.7-10|bgcolor:#FFD393;Go, eat your food with gladness, and drink your wine with a joyful heart, for it is now that God favors what you do. Always be clothed in white, and always anoint your head with oil. Enjoy life with your wife, whom you love, all the days of this meaningless life that God has given you under the sun - all your meaningless days. For this is your lot in life and in your toilsome labor under the sun. Whatever your hand finds to do, do it with all your might, for in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom.|
|bgcolor:#FF974F;11.7-10|bgcolor:#FFD393;Light is sweet, and it pleases the eyes to see the sun. However many years a man may live, let him enjoy them all. But let him remember the days of darkness, for they will be many. Everything to come is meaningless. Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Follow the ways of your heart and whatever your eyes see, but know that for all these things God will bring you to judgment. So then, banish anxiety from your heart and cast off the troubles of your body, for youth and vigor are meaningless.|
{{squote{Source: author's personal study. Text: The Holy Bible: New International Version, electronic ed. (Grand Rapids, MI: Zondervan, 1996).}}}

1 Timothy appears to have an ABABA structure:

{{indent{A: How Timothy should respond to false teachings ([[1.1-20|http://biblia.com/bible/esv/1%20Tim%201.1-20]])}}}

{{indent{{{indent{B: Three ecclesiastical themes (prayer, women in the church, false teachings, [[2.1-3.16|http://biblia.com/bible/esv/1%20Tim%202.1-3.16]])}}}}}}

{{indent{A: How Timothy should respond to false teachings ([[4.1-16|http://biblia.com/bible/esv/1%20Tim%204.1-16]])}}}

{{indent{{{indent{B: Three groups in the church (widows, elders, slaves, [[5.1-6.2|http://biblia.com/bible/esv/1%20Tim%205.1-6.2]])}}}}}}

{{indent{A: How Timothy should respond to false teachings ([[6.3-21|http://biblia.com/bible/esv/1%20Tim%206.3-21]])}}}

{{squote{Source: unknown.}}}

{{squote{<<newTiddler tag:'The Christian life in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
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*[[The study of the Gospels]] (<<getTagCount 'The study of the Gospels'>>)
*[[The life of Jesus]] (<<getTagCount 'The life of Jesus'>>)
*[[The teachings of Jesus]] (<<getTagCount 'The teachings of Jesus'>>)

{{squote{<<newTiddler tag:'The Holy Spirit' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("The Holy Spirit")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

|bgcolor:#FF974F;[[1.15|http://biblia.com/bible/esv/Luke%201.15]]|bgcolor:#FFD393;The Spirit filled John|
|bgcolor:#FF974F;[[1.35|http://biblia.com/bible/esv/Luke%201.35]]|bgcolor:#FFD393;The Spirit was instrumental in Jesus' conception|
|bgcolor:#FF974F;[[1.41|http://biblia.com/bible/esv/Luke%201.41]]|bgcolor:#FFD393;The Spirit filled Elizabeth|
|bgcolor:#FF974F;[[1.67|http://biblia.com/bible/esv/Luke%201.67]]|bgcolor:#FFD393;The Spirit filled Zechariah|
|bgcolor:#FF974F;[[2.25-27|http://biblia.com/bible/esv/Luke%202.25-27]]|bgcolor:#FFD393;The Spirit was on Simeon and revealed to him that he would not die before seeing the Messiah|
|bgcolor:#FF974F;[[3.16|http://biblia.com/bible/esv/Luke%203.16]]|bgcolor:#FFD393;John says the Spirit will characterize the ministry of Jesus|
|bgcolor:#FF974F;[[3.22|http://biblia.com/bible/esv/Luke%203.22]]|bgcolor:#FFD393;The Spirit came upon Jesus at his baptism|
|bgcolor:#FF974F;[[4.1|http://biblia.com/bible/esv/Luke%204.1]]|bgcolor:#FFD393;The Spirit led Jesus to the desert to be tempted|
|bgcolor:#FF974F;[[4.14|http://biblia.com/bible/esv/Luke%204.14]]|bgcolor:#FFD393;Jesus had the power of the Spirit when he returned to Galilee|
|bgcolor:#FF974F;[[4.18|http://biblia.com/bible/esv/Luke%204.18]]|bgcolor:#FFD393;The Spirit appears in Isaiah's prophecy that Jesus cites|
|bgcolor:#FF974F;[[10.21|http://biblia.com/bible/esv/Luke%2010.21]]|bgcolor:#FFD393;Filled with joy in the Spirit|
|bgcolor:#FF974F;[[11.13|http://biblia.com/bible/esv/Luke%2011.13]]|bgcolor:#FFD393;The Father gives the Spirit to those who ask|
|bgcolor:#FF974F;[[12.10|http://biblia.com/bible/esv/Luke%2012.10]]|bgcolor:#FFD393;Blasphemy against the Spirit|
|bgcolor:#FF974F;[[12.12|http://biblia.com/bible/esv/Luke%2012.12]]|bgcolor:#FFD393;The Spirit will give the disciples the words to say|
|bgcolor:#FF974F;[[24.49|http://biblia.com/bible/esv/Luke%2024.49]]|bgcolor:#FFD393;Jesus sends power from on high, as the Father promised|
{{squote{Source: The author's personal study.}}}

{{squote{<<newTiddler tag:'The Holy Spirit in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
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|width:260px;bgcolor:#ffee77;Written during or immediately after Paul's first missionary journey|bgcolor:#ffffaa;Galatians|
|bgcolor:#ffee77;Written during Paul's second missionary journey<br>(//Some believe Galatians was written after the Thessalonian letters//)|bgcolor:#ffffaa;1 Thessalonians<br>2 Thessalonians|
|bgcolor:#ffee77;Written during Paul's third missionary journey|bgcolor:#ffffaa;1 Corinthians<br>2 Corinthians<br>Romans|
|bgcolor:#ffee77;Written during Paul's Roman imprisonment<br>//(known as the Prison epistles)//|bgcolor:#ffffaa;Ephesians<br>Colossians and Philemon (sent together)<br>Philippians|
|bgcolor:#ffee77;Written after the events mentioned in Acts<br>//(known as the Pastoral epistles)//|bgcolor:#ffffaa;1 Timothy<br>Titus<br>2 Timothy|
{{squote{Source: various authors.}}}

{{squote{<<newTiddler tag:'The church in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("The church in the NT")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

|bgcolor:#FF974F;[[1.13|http://biblia.com/bible/esv/1%20Cor%201.13]]|bgcolor:#FFD393;Paul reminds the Corinthians that he himself was not crucified for them.|
|bgcolor:#FF974F;[[1.22-23|http://biblia.com/bible/esv/1%20Cor%201.22-23]]|bgcolor:#FFD393;The apostles preach Christ crucified, which is a stumbling-block for Jews and Greeks who were looking for other things.|
|bgcolor:#FF974F;[[2.2|http://biblia.com/bible/esv/1%20Cor%202.2]]|bgcolor:#FFD393;Paul desired to know nothing except Jesus Christ, crucified.|
|bgcolor:#FF974F;[[2.8|http://biblia.com/bible/esv/1%20Cor%202.8]]|bgcolor:#FFD393;Had they known better, the rulers of this world would not have crucified the Lord of glory.|
|bgcolor:#FF974F;[[5.7|http://biblia.com/bible/esv/1%20Cor%205.7]]|bgcolor:#FFD393;Christ is “our Passover Lamb” who has been sacrificed.|
|bgcolor:#FF974F;[[6.19-20|http://biblia.com/bible/esv/1%20Cor%206.19-20]], [[7.23|http://biblia.com/bible/esv/1%20Cor%207.23]]|bgcolor:#FFD393;The Corinthians were bought at a price and don’t belong to themselves.|
|bgcolor:#FF974F;[[8.11|http://biblia.com/bible/esv/1%20Cor%208.11]]|bgcolor:#FFD393;Christ died for the weaker brother.|
|bgcolor:#FF974F;[[10.16|http://biblia.com/bible/esv/1%20Cor%2010.16]]|bgcolor:#FFD393;The Lord’s Supper is a participation in the body and blood of Christ.|
|bgcolor:#FF974F;[[11.24-27, 29|http://biblia.com/bible/esv/1%20Cor%2011.24-29]]|bgcolor:#FFD393;The Lord’s Supper is the body and blood of Jesus, is a proclamation of the Lord’s death, and one can sin against the body and blood of the Lord by misusing the Lord’s Supper.|
|bgcolor:#FF974F;[[15.3|http://biblia.com/bible/esv/1%20Cor%2015.3]]|bgcolor:#FFD393;The gospel = the message that Christ died for our sins according to the Scriptures.|
{{squote{Source: the author’s personal study.}}}

|bgcolor:#FF974F;2.19|bgcolor:#FFD393;The demons believe that God is one, and they shudder|
|bgcolor:#FF974F;3.6|bgcolor:#FFD393;The tongue is set on fire by hell|
|bgcolor:#FF974F;4.7|bgcolor:#FFD393;The devil flees when he is resisted|

{{squote{Source: the author's personal study.}}}

{{squote{<<newTiddler tag:'The doctrine of God' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'The doctrine of Scripture' tag:'point' label:'New point' title:'pointWhat'>>}}}
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The New Testament commentaries by Hendriksen and Kistemaker are always the best places to go for information on the early church's reception of the NT books. Here is a summary of what Hendriksen (21-28) says about John:
*Before 170 AD there are no direct attributions of authorship. Justin Martyr quotes [[John 3.3-5|http://biblia.com/bible/esv/John%203.3-5]] but does not mention the author.
*Theophilus, a bishop in Antioch of Syria from the late second century, quotes [[John 1.1|http://biblia.com/bible/esv/John%201.1]] and attributes it to John.
*Polycrates was bishop of the church of Ephesus during the late first second century. He quoted [[John 13.25|http://biblia.com/bible/esv/John%2013.25]], said John was the disciple who leaned at the breast of Jesus, and confirms John's residence and death in Ephesus.
*The Muratorian fragment, late second century, lists John as the author of this Gospel.
*In the early third century, Irenaeus, who was a disciple of Polycarp, who in turn was a disciple of John, ascribed the Gospel to John.
*In the early third century, Tertullian and Clement of Alexandria wrote that John wrote this Gospel.
*Origen, middle of the third century, wrote that John wrote this Gospel and Revelation.
*At the beginning of the fourth century Eusebius wrote that John the apostle wrote this Gospel.
{{squote{Source: William Hendriksen, //New Testament Commentary: Exposition of the Gospel According to John.// (Grand Rapids: Baker, 1961), 21-28}}}

*There are seven books of the New Testament called the general (or universal or catholic) epistles: James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, and Jude. (Hebrews is a non-Pauline epistle, but is not considered one of the general epistles).
*These books are called general epistles because some of them are directed to a wider audience (James, 1 Peter), and the rest are directed to recipients whose location is unknown (2 Peter, 1, 2, 3 John, Jude). In other words, we don't have the kind of precision with these letters as we do with Paul's letters. Paul explicitly names the recipients of his letters as churches in specific locations (Romans, Thessalonians, etc) or as specific people (Titus, Timothy, Philemon).
*The labels 'general', 'universal' and 'catholic' aren't the best to apply to these books. They imply that all the letters were written to a wide audience, when in reality this is only true of James, 1 Peter and 2 Peter. The other letters were either written to individuals (Gaius in 3 John) or specific churches facing specific problems (1 and 2 John, Jude).
{{squote{Sources: various.}}}

Historical presents are uses of the present tense in a narrative relating what happened in the past. This technique is used to make the story feel like it is actually happening as it is being told. So instead of [[John 1.29|http://biblia.com/bible/esv/John%201.29]] saying, "John saw Jesus coming", it reads "John sees Jesus coming." Kostenberger lists the following as historical presents in John: [[1.29|http://biblia.com/bible/esv/John%201.29]], [[1.40|http://biblia.com/bible/esv/John%201.40]], [[1.42|http://biblia.com/bible/esv/John%201.42]], [[1.43|http://biblia.com/bible/esv/John%201.43]], [[1.44|http://biblia.com/bible/esv/John%201.44]], [[5.14|http://biblia.com/bible/esv/John%205.14]], [[9.13|http://biblia.com/bible/esv/John%209.13]], [[11.29|http://biblia.com/bible/esv/John%2011.29]], [[13.28|http://biblia.com/bible/esv/John%2013.28]], [[19.9|http://biblia.com/bible/esv/John%2019.9]], [[20.6|http://biblia.com/bible/esv/John%2020.6]], [[20.12|http://biblia.com/bible/esv/John%2020.12]], [[20.14|http://biblia.com/bible/esv/John%2020.14]], [[20.19|http://biblia.com/bible/esv/John%2020.19]], [[20.26|http://biblia.com/bible/esv/John%2020.26]], [[21.9|http://biblia.com/bible/esv/John%2021.9]].

{{squote{Source: Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 134}}}

''The verses''
|bgcolor:#aaaadd;3.6|bgcolor:#ccccee;Whoever abides in him does not sin. Whoever sins has neither seen him nor known him.|
|bgcolor:#aaaadd;3.9|bgcolor:#ccccee;Whoever has been born of God does not sin, for his seed remains in him; and he cannot sin, because he has been born of God.|
|bgcolor:#aaaadd;5.18|bgcolor:#ccccee;We know that whoever is born of God does not sin; but he who has been born of God keeps  himself, and the wicked one does not touch him.|

''The problem''
John does not say, “no one who lives in Jesus should sin.” He appears to be claiming, as a matter of fact, that the person who is in Christ does not sin, and indeed cannot sin (v 9). But: (a) this is not borne out by normative Christian experience; (b) it conflicts with John’s teaching elsewhere in this letter about the possibility of sin on the part of the believer (cf. 1:7–10; 2:1b; 5:16–17) and its remedy (2:2; 3:5; 4:10); it is also incompatible with the repeated injunctions (e.g. in this section, and in 1:8–2:2) to renounce sin and act righteously (cf. also 2:29; 3:18).

''The grammatical solution''
*The grammatical explanation emphasizes the fact that in this passage (and cf. 5:18) the verb ἁμαρτάνειν (“to sin”) is used in the present tense. This is taken, in a continuous sense, to mean that the person who lives in Jesus does not sin as a settled habit; he does not “keep on sinning” (niv). [//Smalley says this is stretching the distinction between tenses. Also, he writes, "If God, whose nature remains in the Christian (3:9) and keeps him safe (5:18), can be said to protect the believer from habitual sin, why can he not preserve him as well from occasional sins?"//]
''Theological solutions''
*Some exegetes have seen in this v (and its associates) an allusion to a special kind of sin: the wrongdoing which a believer practices deliberately, rather than the sin which he may commit involuntarily (160). [But - the fact remains that any Christian can sin deliberately.]
*John is saying that “mortal” (as opposed to “venial”) sin is an impossibility for Christians (see also 5:18), since that is confined to unbelievers. Nevertheless in 3:6, 9 and 5:18 John is evidently describing sin as an entity, rather than particular expressions of it; moreover, it is doubtful if he would have expected the present passage to have been interpreted in the light of a definition which was to occur much later in his letter.
*John is here distinguishing between the old and new natures of the believer. The old nature may continue to sin, Plummer (124–25) suggests, but the new nature “cannot.” In that sense the Christian does not sin, and is incapable of so doing. [But - As Stott (131–32) points out, the two natures of the believer can be separated in their desires, but not in their activities.] Stott: "We cannot say of a sin, 'My old nature did it, I did not."
*The suggestion that John is here describing the ideal Christian character: the believer ought to be without sin
*A variation of this solution, that John is setting out an ideal, lays emphasis on the verb (ἐν αὐτῷ) μένων (literally, “living [in him]”) in v 6a. The thought is then a conditional one: believers do not sin to the extent that they are living in Christ... (“inasfar as he lives in him, he does not sin”; quoted by Westcott, 104). [John’s message to his readers in these statements about sinlessness is thus a summons to “become what you are” ]
''Situational solutions''
*That it is “the language not of calm and measured statement, but of vehement polemic” (162).
*A second form of the “situational” approach assumes that different kinds of perfectionism existed in John’s church, and that these embodied a right and a wrong claim to be sinless. 
*One which espoused an heretical (gnostic) type of perfectionism, condemned in 1:8, 10, and another which maintained an orthodox type (based on the common biblical view of God and man), as affirmed in 3:6 and 9. 
*Smalley himself goes with a situational approach.
''My solution''
My solution is similar to theological solution #1 but takes it a step further: Someone who is a Christian will not deliberately make their mind up to willfully continue a life of sin. That's just inconceivable by the very definition of a Christian. Christians commit sins on occasion. They might even commit willful, intentional, deliberate sins on occasion, even numerous times, against their better judgment. But they will not wake up one day and consciously decide, "You know what? From this moment on I'm going to become an idolater, (or a murderer, a pervert, etc). That's going to be my life." Such a decision is not possible for one who has been born of God, etc. They will be too uncomfortable to do such a thing. Their conscience, egged on by the Holy Spirit, will bother them too much.

It's like saying, "A true Roman Catholic will not and cannot bring himself to speak poorly of the Virgin Mary. Anyone who speaks poorly of the Virgin Mother isn't a true Roman Catholic and never was."

{{squote{Stephen S. Smalley, //Word Biblical Commentary, vol. 51: 1, 2, 3 John.// (Waco, TX: Word, 1984); John R. W. Stott, //Tyndale New Testament Commentaries: The Letters of John, revised ed.// (Grand Rapids: Wm. B. Eerdmans, 1988)}}}

|bgcolor:#eeffbb;''Acquisition virtues''<br>(passion for the truth)<br>*Inquisitiveness<br>*Teachableness<br>*Persistence<br>*Humility|bgcolor:#ddeebb;''Application virtues''<br>(passion for holiness)<br>*Will to do what one knows<br>*Love<br>*Fortitude<br>*Integrity<br>*Humility|
|bgcolor:#ddeebb;''Maintenance virtues''<br>(passion for consistency)<br>*Perseverance<br>*Courage<br>*Constancy<br>*Tenacity<br>*Patience<br>*Humility|bgcolor:#eeffbb;''Communication virtues''<br>(compassion for others)<br>*Clarity of expression<br>*Orderliness of presentation<br>*Aptness of illustration<br>*Humility|
{{squote{Source: James W. Sire, //Habits of the mind: intellectual life as a Christian calling.// (Downer's Grove, IL: ~InterVarsity Press, 2000), 110.}}}

{{white{00 Jesus' birth and childhood - 01 Jesus' family - 02 Jesus' human nature - 03 Jesus' baptism - 04 Jesus' disciples / discipleship - 05 The women in Jesus' life - 06 Jesus' miracles - 07 The transfiguration - 08 The triumphal entry / temple 'purification' - 09 The first Lord's Supper - 10 Jesus' prayer at Gethsemane - 11 Jesus' enemies, arrest and trials - 12 Jesus' passion and death - 13 Jesus' burial - 14 Jesus' resurrection - 15 Jesus' ascension}}}
{{squote{<<newTiddler tag:'The life of Jesus' tag:'point' label:'New point' title:'pointWhat'>>}}}
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|!Greek word or phrase|!Translation|!Frequency|!Verses|
|bgcolor:#ffffaa;{{greek{ὁ θεὸς}}}|bgcolor:#ffffaa;God|bgcolor:#ffffaa;14x|bgcolor:#ffffaa;[[1.1|http://biblia.com/bible/esv/2%20Tim%201.1]], [[1.3|http://biblia.com/bible/esv/2%20Tim%201.3]], [[1.6|http://biblia.com/bible/esv/2%20Tim%201.6]], [[1.7|http://biblia.com/bible/esv/2%20Tim%201.7]], [[1.8|http://biblia.com/bible/esv/2%20Tim%201.8]], [[2.9|http://biblia.com/bible/esv/2%20Tim%202.9]], [[2.14|http://biblia.com/bible/esv/2%20Tim%202.14]], [[2.15|http://biblia.com/bible/esv/2%20Tim%202.15]], [[2.19|http://biblia.com/bible/esv/2%20Tim%202.19]], [[2.25|http://biblia.com/bible/esv/2%20Tim%202.25]], [[3.4|http://biblia.com/bible/esv/2%20Tim%203.4]], [[3.16|http://biblia.com/bible/esv/2%20Tim%203.16]], [[3.17|http://biblia.com/bible/esv/2%20Tim%203.17]], [[4.1|http://biblia.com/bible/esv/2%20Tim%204.1]]|
|bgcolor:#ffee77;{{greek{ὁ κύριος}}}|bgcolor:#ffee77;The Lord|bgcolor:#ffee77;12x|bgcolor:#ffee77;[[1.16|http://biblia.com/bible/esv/2%20Tim%201.16]], [[1.18|http://biblia.com/bible/esv/2%20Tim%201.18]], [[2.7|http://biblia.com/bible/esv/2%20Tim%202.7]], [[2.19|http://biblia.com/bible/esv/2%20Tim%202.19]] (2x), [[2.22|http://biblia.com/bible/esv/2%20Tim%202.22]], [[2.24|http://biblia.com/bible/esv/2%20Tim%202.24]], [[3.11|http://biblia.com/bible/esv/2%20Tim%203.11]], [[4.8|http://biblia.com/bible/esv/2%20Tim%204.8]], [[4.17|http://biblia.com/bible/esv/2%20Tim%204.17]], [[4.18|http://biblia.com/bible/esv/2%20Tim%204.18]], [[4.22|http://biblia.com/bible/esv/2%20Tim%204.22]]|
|bgcolor:#ffee77;{{greek{Χριστῷ Ἰησοῦ}}}|bgcolor:#ffee77;Christ Jesus|bgcolor:#ffee77;10x|bgcolor:#ffee77;[[1.1|http://biblia.com/bible/esv/2%20Tim%201.1]](2x), [[1.9|http://biblia.com/bible/esv/2%20Tim%201.9]], [[1.13|http://biblia.com/bible/esv/2%20Tim%201.13]], [[2.1|http://biblia.com/bible/esv/2%20Tim%202.1]], [[2.3|http://biblia.com/bible/esv/2%20Tim%202.3]], [[2.10|http://biblia.com/bible/esv/2%20Tim%202.10]], [[3.12|http://biblia.com/bible/esv/2%20Tim%203.12]], [[3.15|http://biblia.com/bible/esv/2%20Tim%203.15]], [[4.1|http://biblia.com/bible/esv/2%20Tim%204.1]]|
|bgcolor:#ffffaa;{{greek{θεοῦ πατρὸς}}}|bgcolor:#ffffaa;God the Father|bgcolor:#ffffaa;1x|bgcolor:#ffffaa;[[1.2|http://biblia.com/bible/esv/2%20Tim%201.2]]|
|bgcolor:#ffee77;{{greek{Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν}}}|bgcolor:#ffee77;Christ Jesus our Lord|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[1.2|http://biblia.com/bible/esv/2%20Tim%201.2]]|
|bgcolor:#ffee77;{{greek{τοῦ κυρίου ἡμῶν}}}|bgcolor:#ffee77;Our Lord|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[1.8|http://biblia.com/bible/esv/2%20Tim%201.8]]|
|bgcolor:#ffee77;{{greek{τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ}}}|bgcolor:#ffee77;Our Savior, Christ Jesus|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[1.10|http://biblia.com/bible/esv/2%20Tim%201.10]]|
|bgcolor:#ddcc66;{{greek{πνεύματος ἁγίου}}}|bgcolor:#ddcc66;The Holy Spirit|bgcolor:#ddcc66;1x|bgcolor:#ddcc66;[[1.14|http://biblia.com/bible/esv/2%20Tim%201.14]]|
|bgcolor:#ffee77;{{greek{Ἰησοῦν Χριστὸν}}}|bgcolor:#ffee77;Jesus Christ|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[2.8|http://biblia.com/bible/esv/2%20Tim%202.8]]|
|bgcolor:#ffee77;{{greek{τῷ δεσπότῃ}}}|bgcolor:#ffee77;The Master|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[2.21|http://biblia.com/bible/esv/2%20Tim%202.21]]|
|bgcolor:#ffee77;{{greek{ὁ δίκαιος κριτής}}}|bgcolor:#ffee77;The just Judge|bgcolor:#ffee77;1x|bgcolor:#ffee77;[[4.8|http://biblia.com/bible/esv/2%20Tim%204.8]]|

{{squote{Source: the author's personal study.}}}

| ! Greek word or phrase | ! Translation | ! Frequency | ! Verses |
|bgcolor:#ffee77;{{greek{Χριστόν}}}|bgcolor:#ffee77;Christ |bgcolor:#ffee77; 3x |bgcolor:#ffee77; 6, 8, 20 |
|bgcolor:#ffee77;{{greek{Χριστοῦ Ἰησοῦ}}}|bgcolor:#ffee77;Christ Jesus |bgcolor:#ffee77; 2x |bgcolor:#ffee77; 1, 23 |
|bgcolor:#ffee77;{{greek{τοῦ κυρίου Ἰησοῦ Χριστοῦ}}}|bgcolor:#ffee77;The Lord Jesus Christ |bgcolor:#ffee77; 2x |bgcolor:#ffee77; 3, 25 |
|bgcolor:#ffee77;{{greek{κυρίῳ}}}|bgcolor:#ffee77;The Lord |bgcolor:#ffee77; 2x |bgcolor:#ffee77; 16, 20 |
|bgcolor:#ffffaa;{{greek{θεοῦ πατρὸς ἡμῶν}}}|bgcolor:#ffffaa;God our Father |bgcolor:#ffffaa; 1x |bgcolor:#ffffaa; 3 |
|bgcolor:#ffffaa;{{greek{θεῷ}}}|bgcolor:#ffffaa;God |bgcolor:#ffffaa; 1x |bgcolor:#ffffaa; 4 |
|bgcolor:#ffee77;{{greek{τὸν κύριον Ἰησοῦν}}}|bgcolor:#ffee77;The Lord Jesus |bgcolor:#ffee77; 1x |bgcolor:#ffee77; 5 |

{{squote{Source: the author's personal study.}}}

*Seven demons in 12.45
*Seven parables in chapter 13
*Seven loaves (15.34)
*Seven baskets (15.37)
*Seventy times seven (18.22)
*Seven brothers (22.25)
*Seven woes in chapter 23
{{squote{Source: Bruce M. Metzger, "The Language of the New Testament" in The Interpreter's Bible. (Abingdon-Cokesbury Press, 1957), 52.}}}

Jude seems to like series of threes:
*Three descriptions of the readers in v. 1
*Three blessings in v. 2
*Three examples in vv. 5-7
*Three sins in v. 8
*Three examples in v. 11
*Three sins in v.16
*Three sins in v.19
*Three parallel exhortations in vv. 22-23
*Three times in v. 25
{{squote{Source: unknown.}}}

We see series of threes in Mark in at least the following ways:
*Three voices that declare that Jesus is the Son of God ([[1.11|http://biblia.com/bible/esv/Mark%201.11]], [[9.7|http://biblia.com/bible/esv/Mark%209.7]], [[15.39|http://biblia.com/bible/esv/Mark%2015.39]])
*Three predictions of the passion of Jesus in the center of the Gospel ([[8.31|http://biblia.com/bible/esv/Mark%208.31]], [[9.31|http://biblia.com/bible/esv/Mark%209.31]], [[10.33-34|http://biblia.com/bible/esv/Mark%2010.33-34]])
*Three scenes with ships ([[4.35-41|http://biblia.com/bible/esv/Mark%204.35-41]], [[6.45-52|http://biblia.com/bible/esv/Mark%206.45-52]], [[8.14-21|http://biblia.com/bible/esv/Mark%208.14-21]])
*Three instructions to be alert and watch in [[13.33-37|http://biblia.com/bible/esv/Mark%2013.33-37]]
*Three times the disciples fall asleep in Gethsemane ([[14.37|http://biblia.com/bible/esv/Mark%2014.37]], [[40|http://biblia.com/bible/esv/Mark%2014.40]], [[41|http://biblia.com/bible/esv/Mark%2014.41]])
*Three times Peter denies Jesus ([[14.66-72|http://biblia.com/bible/esv/Mark%2014.66-72]])
*Three questions that Pilate asks the crowd ([[15.9|http://biblia.com/bible/esv/Mark%2015.9]], [[12|http://biblia.com/bible/esv/Mark%2015.12]], [[14|http://biblia.com/bible/esv/Mark%2015.14]])
*Three times that the hour is mentioned during the passion of Jesus ([[15.25|http://biblia.com/bible/esv/Mark%2015.25]], [[33-34|http://biblia.com/bible/esv/Mark%2015.33-34]])
{{squote{Source: unknown.}}}

*Jesus’ genealogy is divided into three sets of 14 in [[Matthew 1.1-17|http://biblia.com/bible/esv/Matthew%201.1-17]].
*There are three angels in [[Matthew 1.18-23|http://biblia.com/bible/esv/Matthew%201.18-23]].
*There are three gifts in [[Matthew 2.11|http://biblia.com/bible/esv/Matthew%202.11]].
*Jesus is tempted three times in [[Matthew 4.1-11|http://biblia.com/bible/esv/Matthew%204.1-11]].
*There are three secret acts of righteousness in [[Matthew 6.1-6|http://biblia.com/bible/esv/Matthew%206.1-6]], [[6.16-18|http://biblia.com/bible/esv/Matthew%206.16-18]].
*There are three sets of three miracles each in [[Matthew 8-9|http://biblia.com/bible/esv/Matthew%208-9]]
*There are three ‘Fear nots’ in [[Matthew 10.26-31|http://biblia.com/bible/esv/Matthew%2010.26-31]].
*Jesus lists three people not worthy of him in [[Matthew 10.37-38|http://biblia.com/bible/esv/Matthew%2010.37-38]].
*Jesus pronounces woes against three cities in [[Matthew 11.20-24|http://biblia.com/bible/esv/Matthew%2011.20-24]].
*There are three sayings about ‘little ones’ in [[Matthew 18.6|http://biblia.com/bible/esv/Matthew%2018.6]], [[18.10|http://biblia.com/bible/esv/Matthew%2018.10]], and [[18.14|http://biblia.com/bible/esv/Matthew%2018.14]].
*Jesus prays three prayers in the garden of Gethsemane ([[Matthew 26.36-46|http://biblia.com/bible/esv/Matthew%2026.36-46]])
*Peter denies Jesus three times ([[Matthew 26.69-75|http://biblia.com/bible/esv/Matthew%2026.69-75]]).
*Pilate asks three questions in [[Matthew 27.11-17|http://biblia.com/bible/esv/Matthew%2027.11-17]].
{{squote{Bruce M. Metzger, "The Language of the New Testament" in The Interpreter's Bible. (Abingdon-Cokesbury Press, 1957), 49-50.}}}

''The writers and recipients''
*Paul, the writer - 1:1, 3:17
*Silas and Timothy, co-senders - 1:1
*The Thessalonians - 1:1
*The brother who is idle - 3:6, 3:11, 3:12
*Anyone who doesn't obey the instruction of the apostles - 3:14-15 
''Supernatural beings (apart from God)''
*Powerful angels - 1:7
*Satan - 2:9
*The evil one - 3:3 
''General descriptions of believers''
*God's churches - 1:4
*God's holy people - 1:10
*All those who have believed - 1:10 
''Description of unbelieving humans''
*Those who trouble you - 1:6
*Those who don't know God / don't obey the gospel - 1:8
*Those who are perishing - 2:10
*Wicked and evil men - 3:2 
''Special eschatological characters''
*The Man of Lawlessness - 2:3, 2:4, 2:6, 2:8, 2:9
*The one who holds back the Man of Lawlessness - 2:6-7
{{squote{Source: the author's personal study}}}

*Pseudepigraphy refers to the act of falsely attributing a work to a different author - passing one's writing off as the work of someone else. Another term  for the same phenomena is pseudonymity. 
*Many New Testament scholars question the authorship of Ephesians, the Pastoral Epistles (1 Timothy, 2 Timothy and Titus), and 2 Peter, saying that these works are pseudepigraphical. Others question Colossians, 2 Thessalonians and 1 Peter as well.
*The question of pseudepigraphy is an important one. If the works listed above were not written by Paul and Peter, but claim to have been written by them, then they are forgeries. If this is true, then Christians who believe that God inspired the books of the New Testament are left with two options:
**Remove the works from the canon of Scripture.
**Believe that God, who does not lie, inspired books in which deceit played a part in their composition.
*Some scholars have offered justifications of pseudepigraphy in order to maintain these works in the canon:
**Some say that since the ancient world had no copyrights, authors didn't view their written works as their own. Ancient authors accepted that their works would be tampered with after leaving their hands.
**Some point out that there were numerous books written by Jewish authors in the name of famous figures from the past such as Moses and Enoch. They suggest that in ancient times this was an acceptable practice and involved no attempt to deceive the reader. It was just meant as a tribute, as a claim to be writing in the 'spirit' of the person, or to be standing in the same tradition as that person.
**Some point to the process in which some Old Testament works and collections appear to have been 'works in progress' over the course of centuries. The books of Moses may have been initiated in some way by Moses, but the form we have them in now was developed over much time. These scholars suggest that the authors of the NT books in question have treated the tradition of their authors as pliable and open to additions.
**Some say that since the Holy Spirit was considered the real author of these inspired works, the question of the identity of the human author was not considered important in biblical times.
*In the opinion of the present author, these justifications do not apply to the NT works in question, for several reasons:
**The early church openly rejected works that they believed were not actually written by the apostles. They do not seem to have been kind to the idea of forgeries or people writing in the name of others.
**The Jewish practice of writing in the name of figures from the past was not deceitful because the authors wrote in the name of people from the //distant// past. Readers would have known that Abraham, Enoch and others did not write the work. The writers were simply using historical figures of the distant past to give weight or poignancy to their personal reflections. But in the case of the New Testament works mentioned above, they would have been written within a few years of the death of Peter or Paul. Not knowing better, the average reader would easily assume that Peter or Paul wrote the letter in question. So the appeal to the pseudepigraphal Jewish literature is an unfair appeal, since the details involved are quite different.
**And while ancient authors //did// resign themselves the fact that it was impossible to control the alterations and mutations that affected //their own writings// once they left their hands, surely they would not have taken kindly to others writing in their name. Whether Paul wrote them or not, 2 Thessalonians 2.1-3 and 3.17 are evidence that authors refuted works written in their name and attempted to provide ways for their readers to know what genuinely came from them.
*Other scholars, who are more convincing to the present author, say that pseudepigraphy was an unacceptable practice and is incompatible with any claim to divine inspiration or inclusion in the New Testament canon. But they go on to defend the books listed above as genuinely having been written by Peter and Paul. In my introductions to each of these books you should be able to find the arguments for and against their authenticity and come to your own conclusions.
{{squote{Source: My summary of "Pseudepigraphy" in //Dictionary of the Later New Testament and Its Developments.//Ralph Martin and Peter H. Davids, eds.,  (Downers Grove, IL: ~InterVarsity Press, 1997)}}}

{{squote{<<newTiddler tag:'The relationship between the OT and the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("The relationship between the OT and the NT")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

There are three basic theories regarding the relationship between the seals, trumpets and bowls in the book of Revelation:
*Some say the seals, trumpets and bowls are consecutive: the seals come first, are followed chronologically by the trumpets, which in turn are followed by the bowls.
*Others say the seals, trumpets and bowls are simultaneous: they all refer to the same phenomena, but are repeated to show the same phenomena from different angles or perspectives.
*Others say the seals, trumpets and bowls are telescopic: the trumpets are the content of the last seal, and the bowls are the content of the last trumpet.
{{squote{Source: H. Wayne House, Chronological and Background Charts of the New Testament. (Grand Rapids: Academie Books), p. 146}}}

|bgcolor:#aaaadd;1.1-4|bgcolor:#ccccee;We testify about the Word of life that we witnessed|
|bgcolor:#aaaadd;1.5-7|bgcolor:#ccccee;God is light, and his followers walk in the light|
|bgcolor:#aaaadd;1.8-10|bgcolor:#ccccee;All of us need to confess our sins|
|bgcolor:#aaaadd;2.1-2|bgcolor:#ccccee;Jesus Christ has made propitiation for sins|
|bgcolor:#aaaadd;2.3-6|bgcolor:#ccccee;Those who profess to know God must obey him|
|bgcolor:#aaaadd;2.7-11|bgcolor:#ccccee;Whoever hates his brother is still in darkness|
|bgcolor:#aaaadd;2.12-14|bgcolor:#ccccee;The purposes of the letter|
|bgcolor:#aaaadd;2.15-17|bgcolor:#ccccee;Do not love the world|
|bgcolor:#aaaadd;2.18-27|bgcolor:#ccccee;The anointing that protects us from the antichrists|
|bgcolor:#aaaadd;2.28-3.3|bgcolor:#ccccee;As children of God, we have hope of being vindicated and glorified|
|bgcolor:#aaaadd;3.4-10|bgcolor:#ccccee;The children of God do not continue to sin|
|bgcolor:#aaaadd;3.11-18|bgcolor:#ccccee;Let us love one another as Christ did|
|bgcolor:#aaaadd;3.19-24|bgcolor:#ccccee;Those who obey his commandments are not condemned by their hearts|
|bgcolor:#aaaadd;4.1-6|bgcolor:#ccccee;How to distingush the Spirit from the spirits|
|bgcolor:#aaaadd;4.7-12|bgcolor:#ccccee;Let us love as God loved us when he sent Christ|
|bgcolor:#aaaadd;4.13-15|bgcolor:#ccccee;We testify concerning the Son of God|
|bgcolor:#aaaadd;4.16-21|bgcolor:#ccccee;Whoever loves God does not fear, and also loves his brother|
|bgcolor:#aaaadd;5.1-5|bgcolor:#ccccee;Whoever loves God believes that Jesus is his Son, and obeys him|
|bgcolor:#aaaadd;5.6-12|bgcolor:#ccccee;The testimony that God has given regarding his Son|
|bgcolor:#aaaadd;5.13|bgcolor:#ccccee;Another purpose of the letter|
|bgcolor:#aaaadd;5.14-15|bgcolor:#ccccee;The confidence we have to pray|
|bgcolor:#aaaadd;5.16-17|bgcolor:#ccccee;Application of 5.14-15: intercession for some sinners|
|bgcolor:#aaaadd;5.18-20|bgcolor:#ccccee;The children of God are in Jesus Christ, protected from the evil one|
|bgcolor:#aaaadd;5.21|bgcolor:#ccccee;Final command concerning idols|

{{squote{Source: the author's own outline}}}

#Paul is was with Timothy in Ephesus but has now moved on to Macedonia or maybe even somewhere after that. 
**//As I urged you when I was going to Macedonia, remain at Ephesus//... (1.3)
#Paul hopes to visit Timothy in Ephesus soon, but is aware that his plans might take longer than he wishes them to. 
**//I hope to come to you soon, but I am writing these things to you so that, if I delay... // (3.14-15)
#Timothy is Paul’s ‘child’, which probably means that Timothy converted as a result of Paul’s ministry.
**//To Timothy, my true child in the faith...// (1.2)
**//Timothy, my child...// (1.18)
#Timothy clearly has authority over the church in Ephesus, and Paul clearly has authority over Timothy. Paul is sending this letter to instruct Timothy on how to lead the church in Ephesus.
#From the high number of references to Timothy’s call and the high number of admonitions to be faithful in his ministry, it seems clear that the ministry context is quite difficult, and Timothy is probably tempted to give up.
#4.12 seems to imply that some of the members don’t show Timothy enough respect, because of his (relatively) young age:
**//Let no one despise you for your youth...// (4.12)
#Timothy has health problems as well.
**//... your stomach and your frequent ailments.// (5.23)
#The problem most frequently mentioned throughout the letter is the presence of false teachings.
**//...remain at Ephesus so that you may charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.// (1.3-4)
**//Certain persons, by swerving from [love, purity, good conscience and faith], have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.// (1.6-7)
**//Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared, who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.// (4.1-3)
**//Have nothing to do with irreverent, silly myths.// (4.7)
**//If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.// (6.3-5)
**//Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” for by professing it some have swerved from the faith.// (6.20-21)
#From the references above, we can see that the false teachings had to do with 
**Myths
**Genealogies
**Speculations
**Unhelpful discussions about the law
**The prohibition of marriage
**Abstinence from certain foods
**Discussion about the meaning of certain words
#We know that in the early church a teaching arose called ‘Gnosticism’, which claimed to offer secret saving knowledge that it gave to those who advanced in that religion. An early form of this idea may be present in 6.20:
**//Avoid the irreverent babble and contradictions of what is falsely called “knowledge"...// (6.20)
#When Paul was in Ephesus, he had already taken measures to deal with at least two cases of false teachings:
**//By rejecting [faith and a good conscience], some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.// (1.19-20)
#Paul deals at length with the question of how Timothy should handle the financial and spiritual care for the widows of the church. 
##First, there seem to be families who don’t want to care for their widowed mothers:}}}
***//But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.// (5.4)
***//But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.// (5.8)
##Second, there are widows who do not have a godly lifestyle:}}}
***//She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, but she who is self-indulgent is dead even while she lives.// (5.5-6)
##Finally, some widows are younger, and there have been problems in the past (whether in Ephesus or in other churches where Paul has ministered) when the church has financially supported younger widows:}}}
***//...younger widows, for when their passions draw them away from Christ, they desire to marry and so incur condemnation for having abandoned their former faith. Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.// (5.11-13)
***//For some [younger widows] have already strayed after Satan.// (5.15)
#Timothy also needs to appoint qualified elders and deacons in the church, but should be wise and cautious about whom he appoints.
**//Do not be hasty in the laying on of hands, nor take part in the sins of others;// (5.22)
#There seem to be accusations against some of the elders (from people within the church? from people outside the church?), and some of those accusations are questionable:
**//Do not admit a charge against an elder except on the evidence of two or three witnesses. //(5.19)
#But based on 5.20 we see that some of the accusations are in fact true:
**//As for those [elders] who persist in sin...// (5.20)
#Greed seems to be a problem in this church, because Paul mentions the issue of greed and money several times:
**//an overseer must be...not a lover of money.// (3.2-3)
**//Deacons likewise must be... not greedy for dishonest gain.// (3.8)
**//But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.// (6.9-10)
**//As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy.// (6.17)
#Paul also mentions the presence of slaves, and hints that the slaves with Christian masters have been disobedient to them.
**//Those who have believing masters must not be disrespectful on the ground that they are brothers; rather they must serve all the better since those who benefit by their good service are believers and beloved.// (6.2)

Having studied various manuals of exegesis, my own list of the steps of exegesis are these:
#The selection of a text based on the needs of one's listeners.
#Spiritual preparation prior to studying the text.
#The process of determining the limits of the text (where it begins and ends).
#Textual criticism (the evaluation of any variant readings in the Greek manuscripts).
#The initial reading of the text and noting of initial observations.
#Structural analysis of the text:
##Literary analysis if the text is a narrative
##Grammatical and syntactical analysis if the text is an epistle, sermon or speech.
#The investigation of unfamiliar data
##Historical / cultural investigation (the meaning of unfamiliar historical and cultural data)
##Semantic investigation (the meaning of unknown Greek words)
#Canonical exegesis
##Intratextuality (the relationship of the passage to the book in which it is found)
##Intertextuality (the investigation of quotes and allusions, parallel passages)
##Thematic and theological exegesis (the investigation of themes and theological concepts in the context of the canon of Scripture)
#Personal reflection regarding the meaning of the text for its original readers
#Composition of a provisional interpretation of the text in a brief paragraph
#The use of commentaries to compare interpretations
#Composition of a statement of the need the text addresses, the goal that the author hopes to achieve with this passage, and a summary of the message the author places in the text in order to achieve that goal.
''Observations''
*Note that the checking of commentaries is placed at the end of the investigative phase. The goal is to develop skills that will reduce the interpreter's dependence on commentaries.
*Note that most of the steps do not require a large investment of money in books to achieve.
*Though the list seems long, it will not be necessary to cover every step for every passage preached. The nature of the passage will determine the steps that will be most helpful in exegesis. Also, with practice these steps will become second nature and will require less effort each time around.

|bgcolor:#aaaadd;width:8em;Hymn, part one (1.1-5)|bgcolor:#ccccee;The Word was in the beginning with God (1.1-2)|
|~|bgcolor:#ccccee;Everything that exists was made through the Word (1.3)|
|~|bgcolor:#ccccee;In the Word was a life-giving light that the darkness does not understand (1.4-5)|
|bgcolor:#FF974F;First parenthesis about John (1.6-8)|bgcolor:#FFD393;John was sent from God (1.6)|
|~|bgcolor:#FFD393;John witnessed to the light so that people would believe (1.7)|
|~|bgcolor:#FFD393;John was not the light itself (1.8)|
|bgcolor:#aaaadd;Hymn, part two (1.9-14)|bgcolor:#ccccee;The light was not received by the world or his own (1.9-11)|
|~|bgcolor:#ccccee;Those who received him were given the privilege of becoming children of God (1.12-13)|
|~|bgcolor:#ccccee;The Word became flesh and we have seen his glory (1.14)|
|bgcolor:#FF974F;Second parenthesis about John (1.15)|bgcolor:#FFD393;John witnessed that the light was before him in both time and greatness (1.15)|
|bgcolor:#aaaadd;Hymn, part three (1.16-18)|bgcolor:#ccccee;Jesus Christ is the source of grace and truth (1.16-17)|
|~|bgcolor:#ccccee;Jesus makes God known (1.18)|

{{squote{Source: the author's own outline.}}}

|bgcolor:#aaaadd;John's comments about unbelief and fearful belief (12.37-43)|width:12em;bgcolor:#ccccee;Evaluation of unbelievers (12.37-41)|bgcolor:#ccccee;Affirmation that the people still didn't believe in Jesus after all the signs he had performed (12.37)|
|~|~|bgcolor:#ccccee;They fulfill Isaiah 53.1 (12.38)|
|~|~|bgcolor:#ccccee;They fulfill Isaiah 6.10 (12.39-40)|
|~|~|bgcolor:#ccccee;Explanation that Isaiah saw and wrote about Jesus' glory (12.41)|
|~|bgcolor:#ccccee;Evaluation of fearful believers (12.42-43)|bgcolor:#ccccee;Affirmation that some leaders believed, but kept silent (12.42a)|
|~|~|bgcolor:#ccccee;Reason that they were afraid of being expelled from the synagogue (12.42b)|
|~|~|bgcolor:#ccccee;Evaluation: they cared more for what others thought of them than for what God thought of them (12.43)|
|width:8em;bgcolor:#aaaadd;Jesus' comments about belief and unbelief (12.44-50)|>|bgcolor:#ccccee;Those who see Jesus and believe in him are seeing and believing in the One who sent him (44-45)|
|~|>|bgcolor:#ccccee;Jesus comes as a light, and those who believe in him will have no darkness in them (12.46)|
|~|>|bgcolor:#ccccee;Jesus doesn't judge those who reject him; he came to save, not to judge (12.47)|
|~|>|bgcolor:#ccccee;On the day of judgment, Jesus' words will judge those who reject him (12.48)|
|~|>|bgcolor:#ccccee;Jesus doesn't speak his own message, but only what his Father commanded him to (12.49)|
|~|>|bgcolor:#ccccee;The Father's command leads to eternal life (12.50a)|
|~|>|bgcolor:#ccccee;Jesus speaks only what the Father told him to (12.50b)|

{{squote{Source: the author's own outline.}}}

|bgcolor:#aaaadd;width:10em;The arrival of the characters to the olive grove (18.1-3)|>|bgcolor:#ccccee;Jesus and his disciples arrive to the olive grove (18.1)|
|~|bgcolor:#ccccee;Judas arrives to the olive grove (18.2-3)|bgcolor:#ccccee;John's comment about how Judas knew the place (18.2)|
|~|~|bgcolor:#ccccee;Judas arrives with soldiers and officials of the religious leaders (18.3)|
|bgcolor:#aaaadd;width:10em;Jesus' interchanges with the ones arresting him (18.4-9)|bgcolor:#ccccee;width:10em;First interchange (18.4-6)|bgcolor:#ccccee;Jesus asks them who they want (18.4)|
|~|~|bgcolor:#ccccee;They tell him (18.5a)|
|~|~|bgcolor:#ccccee;Jesus identifies himself (18.5b)|
|~|~|bgcolor:#ccccee;John's comment that Judas was standing with them (18.5c)|
|~|~|bgcolor:#ccccee;John's comment that they fell when Jesus identified  himself (18.6)|
|~|bgcolor:#ccccee;width:10em;Second interchange (18.7-9)|bgcolor:#ccccee;Jesus asks them who they want (18.7a)|
|~|~|bgcolor:#ccccee;They tell him (18.7b)|
|~|~|bgcolor:#ccccee;Jesus identifies himself (18.7b)|
|~|~|bgcolor:#ccccee;Jesus' appeal to let his disciples go (18.8b)|
|~|~|bgcolor:#ccccee;John's comment that his appeal fulfilled Jesus' prophecy in 6.39 (18.9)|
|bgcolor:#aaaadd;width:10em;Jesus rebukes Peter for striking the servant's ear (18.10-11)|>|bgcolor:#ccccee;Peter strikes the servant's ear (18.10a)|
|~|>|bgcolor:#ccccee;John's comment about the servant's name (18.10b)|
|~|bgcolor:#ccccee;Jesus' reaction (18.11)|bgcolor:#ccccee;Jesus commands Peter to put the sword away (18.11a)|
|~|~|>|bgcolor:#ccccee;Jesus insists that he must drink the cup (18.11b)|
|bgcolor:#aaaadd;width:10em;The soldiers and officials arrest and transfer Jesus (18.12-14)|>|bgcolor:#ccccee;They arrest Jesus (18.12a)|
|~|>|bgcolor:#ccccee;They bind Jesus and transfer him to Annas, father-in-law of Caiaphas (18.12b-13|
|~|>|bgcolor:#ccccee;John's comment identifying Caiapahas as the speaker in 11.49-51 (18.14)|

{{squote{Source: the author's own outline.}}}

''Letter opening (1.1-7)''
|bgcolor:#ccccee;Sender (1.1-6)|
|bgcolor:#ccccee;Addressees (1.7a)|
|bgcolor:#ccccee;Greeting (1.7b)|
''Thanksgiving section (1.8-17)''
|>|bgcolor:#ccccee;Formal statement of and reason for Paul's thanksgiving prayers (1.8)|
|>|bgcolor:#ccccee;Appeal to God's witness of the unceasing manner of Paul's prayers to visit the Romans (1.9-10)|
|width:5em;bgcolor:#ccccee;The reasons for Paul's desire to visit Rome (1.11-15)|bgcolor:#aaaadd;Paul wishes for the Romans and himself to mutually encourage one another (1.11-12)|
|~|bgcolor:#aaaadd;Paul wishes to reap a harvest among them similar to that which he has reaped among other Gentiles (1.13)|
|~|bgcolor:#aaaadd;Paul feels an obligation to preach among all kinds of Gentiles (1.14-15)|
|>|bgcolor:#ccccee;Paul's confidence in the gospel he preaches (1.16-17)|

|bgcolor:#ccccee;Paul's defense of his authoritative tone in the present letter (15.14-22)|>|bgcolor:#aaaadd;(15.15-16) Paul's confidence that the Romans don't need to receive his preaching (15.14)|
|~|width:5em;bgcolor:#aaaadd;Paul's justification of his boldness (15.15-22)|bgcolor:#aaaadd;width:20em;Paul has spoken boldly because God charged him to minister to the Gentiles and present them as an offering to God (15.15-16)|
|~|~|bgcolor:#aaaadd;Paul's expression of pride in his accomplishments (15.17)|
|~|~|bgcolor:#aaaadd;By the Spirit's power, Christ has used Paul to bring about the obedience of the Gentiles to the gospel (15.18-19a)|
|~|~|bgcolor:#aaaadd;Paul's claim to have fulfilled his charge faithfully (15.19b)|
|~|~|bgcolor:#aaaadd;Paul's goal has been to focus on unreached areas (15.20-21)|
|~|~|bgcolor:#aaaadd;This focus on unreached areas is the reason for Paul's delay in visiting the Romans (15.22)|
|bgcolor:#ccccee;Paul's plans to visit Rome (15.23-29)|>|bgcolor:#aaaadd;Paul's eventual plans to visit Rome on the way to Spain (15.23-24)|
|~|>|bgcolor:#aaaadd;Paul's intervening plans to visit Jerusalem to deliver the offering from Macedonia (15.25-28)|
|~|>|bgcolor:#aaaadd;Paul's confidence that his visit to Rome will be a blessing (15.29)|
|>|>|bgcolor:#ccccee;Prayer request (15.30-32)|
|>|>|bgcolor:#ccccee;Peace benediction (15.33)|
|>|>|bgcolor:#ccccee;Commendation of Phoebe, accompanying the present letter (16.1-2)|
|bgcolor:#ccccee;Greetings to Roman Christians (16.3-16)|>|bgcolor:#aaaadd;Prisca, Aquila and their church (16.3-5a)|
|~|>|bgcolor:#aaaadd;Epaenetus (16.5b)|
|~|>|bgcolor:#aaaadd;Mary (16.6)|
|~|>|bgcolor:#aaaadd;Andronicus and Junia (16.7)|
|~|>|bgcolor:#aaaadd;Ampliatus (16.8)|
|~|>|bgcolor:#aaaadd;Urbanus and Stachys (16.9)|
|~|>|bgcolor:#aaaadd;Apelles (16.10a)|
|~|>|bgcolor:#aaaadd;The family of Aristobulus (16.10b)|
|~|>|bgcolor:#aaaadd;Herodon (16.11a)|
|~|>|bgcolor:#aaaadd;The family of Narcissus (16.11b)|
|~|>|bgcolor:#aaaadd;Tryphaena and Tryphosa (16.12a)|
|~|>|bgcolor:#aaaadd;Persis (16.12b)|
|~|>|bgcolor:#aaaadd;Rufus and his mother (16.13)|
|~|>|bgcolor:#aaaadd;Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and those with them (16.14)|
|~|>|bgcolor:#aaaadd;Philologus, Julia, Nereus and his sister, Olympas, and those with them (16.15)|
|~|>|bgcolor:#aaaadd;Charge to greet one another with a holy kiss (16.16a)|
|~|>|bgcolor:#aaaadd;General greeting from the churches (16.16b)|
|bgcolor:#ccccee;Final warning about divisive people (16.17-20a)|>|bgcolor:#aaaadd;Appeal to beware divisive people (16.17)|
|~|>|bgcolor:#aaaadd;Evaluation of divisive people (16.18)|
|~|>|bgcolor:#aaaadd;Recognition of the Romans' integrity and justification of the warning (16.19)|
|~|>|bgcolor:#aaaadd;Affirmation of God's imminent victory over Satan in their midst (16.20a)|
|>|>|bgcolor:#ccccee;Grace benediction (16.20b)|
|bgcolor:#ccccee;width:10em;Greetings from Paul's companions (16.21-23*)|>|bgcolor:#aaaadd;From Timothy (16.21a)|
|~|>|bgcolor:#aaaadd;From Lucius, Jason and Sosipater (16.21b)|
|~|>|bgcolor:#aaaadd;From Tertius (Paul's secretary) (16.22)|
|~|>|bgcolor:#aaaadd;From Gaius (Paul's host) (16.23a))|
|~|>|bgcolor:#aaaadd;From Erastus and Quartus (16.23b)|
|>|>|bgcolor:#ccccee;Concluding doxology (16.25-27)|
{{{*}}}Most scholars treat the grace benediction verse 24 as a scribal duplication of the grace benediction in 16.20b)

{{squote{<<newTiddler tag:'The study of the Gospels' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("The study of the Gospels")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'The study of the Old Testament' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("The study of the Old Testament")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

The book of Acts contains periodic summaries of the progress of the church. These summaries come after a problem that the church faces, and they show that the Spirit of God triumphs over every obstacle.
|!Verses|!The text of the summary|!Problem that precedes the summary|
|bgcolor:#66cc44;[[6.7|http://biblia.com/bible/esv/Acts%206.7]]|bgcolor:#ddffaa;width:30em;So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith. |bgcolor:#ddffaa;Internal dissension regarding the distribution of food|
|bgcolor:#66cc44;[[9.31|http://biblia.com/bible/esv/Acts%209.31]]|bgcolor:#ddffaa;Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord.|bgcolor:#ddffaa;Persecution|
|bgcolor:#66cc44;[[12.24|http://biblia.com/bible/esv/Acts%2012.24]]|bgcolor:#ddffaa;But the word of God continued to increase and spread. |bgcolor:#ddffaa;Persecution|
|bgcolor:#66cc44;[[16.6|http://biblia.com/bible/esv/Acts%2016.6]]|bgcolor:#ddffaa;Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. |bgcolor:#ddffaa;The disagreement between Paul and Barnabas, and their separation|
|bgcolor:#66cc44;[[19.20|http://biblia.com/bible/esv/Acts%2019.20]]|bgcolor:#ddffaa;In this way the word of the Lord spread widely and grew in power. |bgcolor:#ddffaa;The resistance of the itinerant exorcists in Ephesus|
|bgcolor:#66cc44;[[28.30-31|http://biblia.com/bible/esv/Acts%2028.30-31]]|bgcolor:#ddffaa;For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ. |bgcolor:#ddffaa;The imprisonment of Paul in Rome|

{{squote{Source unknown.}}}

{{white{00 Jesus' teaching style - 01 Jesus' parables - 02 God - 03 The identity of Jesus - 04 The Holy Spirit - 05 Angels and demons - 06 The law - 07 Fasting - 08 The Sabbath - 09 The kingdom of God - 10 The Day of the Lord - 11 Hell - 12 Heaven - 13 The new birth - 14 Forgiveness of sins - 15 Love - 16 Judging - 17 Prayer - 18 Sex and marriage - 19 The Sermon on the Mount - 20 Wealth and poverty - 21 The marginalized - 22 Jews and Gentiles - 23 The Great Commission}}}
{{squote{<<newTiddler tag:'The teachings of Jesus' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("The teachings of Jesus")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

Andreas J. Kostenberger presents strong evidence for his theory that the Gospel of John was written after the destruction of the Jerusalem temple. The temple's destruction left a spiritual vacuum since it was the visible focus of the Jewish religion, and different Jewish groups coped with its loss in different ways: some waited for the temple to one day be rebuilt, some began to view their community as a virtual temple, and some wondered if Judaism would die without its temple. According to Kostenberger's theory, John wrote in order to show that Jesus is the fulfillment the temple and the new focus of God's presence.

Below are the links to the temple in John's Gospel. As Kostenberger notes, all but 20.28 occur in the first twelve chapters of John, the chapters that deal with Jesus' public ministry. Kostenberger suggests that the silence on the topic in chapters 13-17 indicate that the temple has been "eclipsed" by Jesus (Kostenberger, 433).

|bgcolor:#FF974F;1.14|bgcolor:#FFD393;The Greek word for 'dwelt' is literally 'tabernacled' (the tabernacle was the mobile precursor of the temple in the OT). Jesus became a tabernacle and made God's shekinah glory known to humankind. Note that 1 Kings 6.13 connects the Hebrew word for 'dwell' with the temple.|
|bgcolor:#FF974F;1.51|bgcolor:#FFD393;"Similar to Jacob's ladder, Jesus is also the means by which God communicates. Thus Jesus constitutes the typological fulfillment of the pattern both initiated and anticipated by Bethel, the first 'house of God'." (Kostenberger, 427)|
|bgcolor:#FF974F;2.14-22|bgcolor:#FFD393;Jesus clears the Jerusalem temple as a parabolic act to symbolize its coming destruction. And in 2.19 Jesus calls himself a temple, hinting that he is the new temple that replaces the Jerusalem temple.|
|bgcolor:#FF974F;4.19-24|bgcolor:#FFD393;The Samaritan woman mentions the debate between the Jews and the Samaritans regarding the proper place of worship:Mount Gerizim - the site of a destroyed Samaritan temple - or the Jerusalem temple. Jesus replies that a time is coming when people will no longer worship God in either place, but will worship God in spirit and in truth. That is, they will not be tied to a physical, geographical location. By the time John writes his Gospel, the Jerusalem temple would have already been destroyed.|
|bgcolor:#FF974F;7.1-8.59|bgcolor:#FFD393;Jesus fulfills the symbolism associated with the Festival of Tabernacles, celebrated at the temple.|
|bgcolor:#FF974F;9.38|bgcolor:#FFD393;Jesus is worshiped; Jesus, not the temple, is now the focus for the worship of God.|
|bgcolor:#FF974F;10.22-39|bgcolor:#FFD393;Jesus fulfills the symbolism associated with the Festival of Dedication, celebrated at the temple.|
|bgcolor:#FF974F;11.48-52|bgcolor:#FFD393;Caiaphas wants Jesus to die so that "our temple and our nation" can be saved from destruction by the Romans. "As the reader is perfectly aware, of course, Caiaphas's strategy turned out to be a miscalculation of colossal proportions....the temple was destroyed by the Romans all the same" (Kostenberger, 432). Kostenberger also points out an irony in the passage: "...Jesus, who had already been presented as a new 'Temple' (2:22), was sacrificed so that that 'old' Temple might be preserved?" (432, quoting Peter Walker, Jesus and the Holy City, 166-167)|
|bgcolor:#FF974F;20.28|bgcolor:#FFD393;Jesus is worshiped; Jesus, not the temple, is now the focus for the worship of God.|

{{squote{Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 59-72, 422-435.}}}

*The Hebrew title of the book comes from the first word, {{hebrewNoAlign{קהלת}}} (Qoheleth), which means 'one who gathers or assembles'.
*The word is related to {{hebrewNoAlign{קָהָל}}} (assembly, congregation), so the editors of the Septuagint, the Greek Old Testament, decided that the assembler was assembling people together as a church or assembly, and they translated the word into Greek as {{greek{ὁ Ἐκκλησιαστής}}} (Ecclesiastes). In English the word is usually translated 'preacher' or 'teacher'.
*A more probable interpretation of {{hebrewNoAlign{קהלת}}}, in my opinion, is that he is a gatherer or collector of wise sayings. Ecclesiastes 12.9-11 seems to support this: "Besides being wise, the Preacher also taught the people knowledge, weighing and studying and arranging many proverbs with great care. The Preacher sought to find words of delight, and uprightly he wrote words of truth. The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd." (ESV)
*As we will see in [[The two authors of Ecclesiastes]], many modern scholars distinguish between the author of the body of the book, whom they call Qoheleth, and the editor who wrote the introduction and conclusion, whom they call Ecclesiastes.
{{squote{Sources: pretty much every commentary will tell you this.}}}

*When speaking about the authorship of Ecclesiastes, we need to recognize that there are two distinct voices in the work. 
**The majority of the work is written in the first person. This writer reflects on his own experiences under the sun and arrives at various conclusions. We will call this author Qoheleth, based on the Hebrew title for this author.
**But there are three sections of the work where Qoheleth is referred to in the third person by another, later author, whom we will call 'Ecclesiastes' or 'the final author of Ecclesiastes':
***The prologue in 1.1-11
***The epilogue in 12.8-14
***In 7.27 this author inserts the words "says the Preacher" between Qoheleth's words.
{{squote{Sources: Longman, Waltke, IVP}}}

The lists are given together in canonical order. Virtue lists are unshaded, vice lists shaded.
|bgcolor(#cccccc):[[Matthew 15.19|http://biblia.com/bible/esv/Matthew%2015.19]]|
|bgcolor(#cccccc):[[Mark 7.21–22|http://biblia.com/bible/esv/Mark%207.21-22]]|
|bgcolor(#cccccc):[[Romans 1.29–31|http://biblia.com/bible/esv/Rom%201.29-31]]|
|bgcolor(#cccccc):[[Romans 13.13|http://ref.ly/Ro13.13;ESV]]|
|bgcolor(#cccccc):[[1 Corinthians 5.10–11|http://biblia.com/bible/esv/1%20Cor%205.10-11]]|
|bgcolor(#cccccc):[[1 Corinthians 6.9–10|http://biblia.com/bible/esv/1%20Cor%206.9-10]]|
|[[2 Corinthians 6.6–8|http://biblia.com/bible/esv/2%20Cor%206.6-8]]|
|bgcolor(#cccccc):[[2 Corinthians 6.9–10|http://biblia.com/bible/esv/2%20Cor%206.9-10]]|
|bgcolor(#cccccc):[[2 Corinthians 12.20–21|http://biblia.com/bible/esv/2%20Cor%2012.20-21]]|
|bgcolor(#cccccc):[[Galatians 5.19–21|http://biblia.com/bible/esv/Gal%205.19-21]]|
|[[Galatians 5.22–23|http://biblia.com/bible/esv/Gal%205.22-23]]|
|[[Ephesians 4.2-3|http://biblia.com/bible/esv/Eph%204.2-3]]|
|bgcolor(#cccccc):[[Ephesians 4.31|http://biblia.com/bible/esv/Eph%204.31]]|
|[[Ephesians 4.32-5.2|http://biblia.com/bible/esv/Eph%204.32-5.2]]|
|bgcolor(#cccccc):[[Ephesians 5.3–5|http://biblia.com/bible/esv/Eph%205.3-5]]|
|[[Ephesians 5.9|http://biblia.com/bible/esv/Eph%205.9]]|
|[[Philippians 4.8|http://biblia.com/bible/esv/Phpr%204.8]]|
|bgcolor(#cccccc):[[Colossians 3.5|http://biblia.com/bible/esv/Col%203.5]]|
|bgcolor(#cccccc):[[Colossians 3.8|http://biblia.com/bible/esv/Col%203.8]]|
|[[Colossians 3.12|http://biblia.com/bible/esv/Col%203.12]]|
|bgcolor(#cccccc):[[1 Timothy 1.9–10|http://biblia.com/bible/esv/1%20Tim%201.9-10]]|
|[[1 Timothy 3.2-4|http://biblia.com/bible/esv/1%20Tim%203.2-4]]|
|[[1 Timothy 3.8-12|http://biblia.com/bible/esv/1%20Tim%203.8-12]]|
|[[1 Timothy 4.12|http://biblia.com/bible/esv/1%20Tim%204.12]]|
|bgcolor(#cccccc):[[1 Timothy 6.4-5|http://biblia.com/bible/esv/1%20Tim%206.4-5]]|
|[[1 Timothy 6.11|http://biblia.com/bible/esv/1%20Tim%206.11]]|
|[[1 Timothy 6.18|http://biblia.com/bible/esv/1%20Tim%206.18]]|
|[[2 Timothy 2.22-25|http://biblia.com/bible/esv/2%20Tim%202.22-25]]|
|bgcolor(#cccccc):[[2 Timothy 3.2–5|http://biblia.com/bible/esv/2%20Tim%203.2-5]]|
|[[2 Timothy 3.10|http://biblia.com/bible/esv/2%20Tim%203.10]]|
|bgcolor(#cccccc):[[Titus 1.7|http://biblia.com/bible/esv/Tit%201.7]]|
|[[Titus 1.8|http://biblia.com/bible/esv/Tit%201.8]]|
|[[Titus 2.2-10|http://biblia.com/bible/esv/Tit%202.2-10]]|
|bgcolor(#cccccc):[[Titus 3.3|http://biblia.com/bible/esv/Tit%203.3]]|
|[[Hebrews 7.26|http://biblia.com/bible/esv/Heb%207.26]]|
|bgcolor(#cccccc):[[James 3.15|http://biblia.com/bible/esv/Jas%203.15]]|
|[[James 3.17|http://biblia.com/bible/esv/Jas%203.17]]|
|bgcolor(#cccccc):[[1 Peter 2:1|http://biblia.com/bible/esv/1%20Pet%202.1]]|
|[[1 Peter 3.8|http://biblia.com/bible/esv/1%20Pet%203.8]]|
|bgcolor(#cccccc):[[1 Peter 4.3|http://biblia.com/bible/esv/1%20Pet%204.3]]|
|bgcolor(#cccccc):[[1 Peter 4.15|http://biblia.com/bible/esv/1%20Pet%204.15]]|
|[[2 Peter 1.5–7|http://biblia.com/bible/esv/2%20Pet%201.5-7]]|
|bgcolor(#cccccc):[[Revelation 9.21|http://biblia.com/bible/esv/Rev%209.21]]|
|bgcolor(#cccccc):[[Revelation 21.8|http://biblia.com/bible/esv/Rev%2021.8]]|
|bgcolor(#cccccc):[[Revelation 22.15|http://biblia.com/bible/esv/Rev%2022.15]]|

{{squote{Source: J. D. Charles, "Vice and virtue lists", in Dictionary of New Testament Background. (Downer's Grove: ~InterVarsity Press, 2000) }}}

What do we learn about Paul's concept of the world from this short letter? Quite a bit, actually.
*Paul tells us that he, Philemon and many others are actively involved in a joint enterprise as partners or co-workers (1, 2, 17, 24) and can even be compared to "fellow soldiers" (2). Paul and at least one of these co-workers, Epaphras, are in prison, on account of something called "the gospel" (13) and on account of someone named "Jesus" (1, 9, 23). 
*The people mentioned in the letter seem to be members of a surrogate family – family-related language abounds: The people mentioned by this letter are referred to several times as brothers and sisters (1, 2, 7, 16, 20). They refer to a being called God as their father (3). And Paul says that Onesimus became his son while they were together (10). It is on the basis of Philemon and Onesimus' new relationship as brothers that Paul can insist on their reconciliation.
*Both God and Jesus are sources of qualities called "grace" and "peace" (3, 25). Paul prays to this God on a regular basis and in his prayers he mentions other people and thanks God for them (4). Jesus is described as both "Christ" ("Messiah", 1, 3, 6, 9, 20, 23, 25) and "Lord" (3, 5, 16, 20, 25). What these titles mean is left unsaid. Jesus' grace can be with the spirit of a person, according to verse 25. 
*There is a meeting of people called the "church" which meets in Philemon's home (2). Paul also mentions people called "saints" (5, 7). In other letters from Paul we will see the relationship of the words "church" and "saints."
*Philemon's relationships to Jesus and the saints deserve special mention. Philemon has "faith" in Jesus (5), and from Jesus Paul and Philemon have received many good things (6). There is a direct connection between Philemon's faith in Jesus and the knowledge he has of the good things Jesus gives him. But it's difficult to know how to translate verse 6, which speaks of the 'fellowship' or 'participation' of Philemon's faith. Is it that Philemon's knowledge of the good things of Jesus grows as he actively shares his faith with others (NIV)? Or is it that Philemon's measure of faith becomes more effective as he comes to see how many good things he has in Jesus (NASB)?
*If faith is the quality Philemon directs to Jesus, love is the quality he shows toward the saints. Paul says that people have "hearts" (5, 7). One wonders what relationship 'heart' has with the word 'spirit' in v. 25. Philemon has refreshed the hearts of the saints by his love (7), and in the same way he should also refresh Paul's heart (20). At any rate, Philemon's love for the saints has already brought joy and comfort to Paul (7).
*Despite their being co-workers and brothers, Paul appears to have some measure of authority over Philemon (8). And in some way Philemon owes Paul his very self (19). But Paul refrains from obligating Philemon to comply, because he believes that good acts done voluntarily are preferable to good acts done involuntarily (14).
*Finally, according to Paul, some events, such as Philemon and Onesimus' separation, may be the outworking of a larger purpose (15)

''Insights on theology and apologetics'' | [[@|TheolTOC]]
-----
*[[Theology, general]] (<<getTagCount "Theology, general">>)
*[[Prolegomena]] (<<getTagCount "Prolegomena">>)
*[[The doctrine of Scripture]] (<<getTagCount "The doctrine of Scripture">>)
*[[The doctrine of God]] (<<getTagCount "The doctrine of God">>)
*[[Angelology]] (<<getTagCount "Angelology">>)
*[[Humanity and Sin]] (<<getTagCount "Humanity and sin">>)
*[[Christology]] (<<getTagCount "Christology">>)
*[[The Holy Spirit]] (<<getTagCount "The Holy Spirit">>)
*[[Salvation]] (<<getTagCount "Salvation">>)
*[[Sanctification]] (<<getTagCount "Sanctification">>)
*[[Ecclesiology]] (<<getTagCount "Ecclesiology">>)
*[[Eschatology]] (<<getTagCount "Eschatology">>)
*[[Reformed theology]] (<<getTagCount "Reformed theology">>)
*[[Apologetics]] - see subtopics

{{squote{<<newTiddler tag:'Theology proper in the NT' tag:'point' label:'New point' title:'pointWhat'>>}}}
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{{squote{<<newTiddler tag:'Theology, general' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Theology, general")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

*First and foremost, Revelation is what it repeatedly claims to be: a prophecy in the tradition of the Old Testament prophets.
*Within the OT prophetic books there are any number of subgenres and literary conventions (narrative, poetry, vision reports, etc). Revelation uses primarily the literary conventions of apocalyptic literature. So we could say Revelation is an apocalyptic prophecy (or a prophetic apocalypse, if you choose).
*Finally, Revelation is wrapped in an ‘epistolary framework’ – that is, it begins and ends like a letter (see Rev. 1.1-8 and ch. 22). This does not mean that the genre of Revelation is letter or epistle. The vast majority of Revelation looks nothing like a letter. The letter framework just means that Revelation was personal mail sent by a courier. And of course, not only letters but many different kinds of documents are sent as mail. Also, the letter framework may have been to encourage the churches to read the book in the context of their worship services, since letters from the apostles were read in this way. So we can say that Revelation is an apocalyptic prophecy with an epistolary framework.
{{squote{Source: author’s personal conclusions}}}

#The author specifically describes the book as a prophecy (Rev. 1.3, 22.7, 22.10, 22.18, 22.19. cf. 19.10).
#The author never calls himself a prophet, but receives prophetic commissions in Revelation 1.9-20 and 10.1-11.
#Wilson (20) lays out the many elements of prophecy found in this book. See his book for verse references in Revelation. One hopes that a future edition of Wilson’s book will also include OT verses for the sake of comparison.
**The use of ‘disclosure’ vocabulary
**The language of fulfillment
**Reception of the word of God
**Exhortations
**The theme of suffering in exile
**Prophetic experiences while “in the Spirit”
**Commands to write
**The formula “Thus says…”
**Visions of a heavenly throne room
**The mention of prophets
**Prophetic symbolic actions
**Prophetic journeys
**Prophetic oath formulas
**Prophetic seal
**Prophetic curse
{{squote{Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), p. 20.}}}

/***
|''Name:''|TiddlersBarPluginMG|
|''Description:''|A bar to switch between tiddlers through tabs (like browser tabs bar).|
|''Version:''|1.2.5|
|''Date:''|Jan 18,2008|
|''Source:''|http://visualtw.ouvaton.org/VisualTW.html|
|''Author:''|Pascal Collin|
|''License:''|[[BSD open source license|License]]|
|''~CoreVersion:''|2.1.0|
|''Browser:''|Firefox 2.0; InternetExplorer 6.0, others|
!Modification
2008.09.06 -  Morris Gray (Added http://tw.lewcid.org/#OpenTopPlugin code to this plugin to overcome jumping to the top when invoking any popup. Deleted the offending code)
!Demos
On [[homepage|http://visualtw.ouvaton.org/VisualTW.html]], open several tiddlers to use the tabs bar.
!Installation
#import this tiddler from [[homepage|http://visualtw.ouvaton.org/VisualTW.html]] (tagged as systemConfig)
#save and reload
#''if you're using a custom [[PageTemplate]]'', add {{{<div id='tiddlersBar' refresh='none' ondblclick='config.macros.tiddlersBar.onTiddlersBarAction(event)'></div>}}} before {{{<div id='tiddlerDisplay'></div>}}}
#optionally, adjust StyleSheetTiddlersBar
!Tips
*Doubleclick on the tiddlers bar (where there is no tab) create a new tiddler.
*Tabs include a button to close {{{x}}} or save {{{!}}} their tiddler.
*By default, click on the current tab close all others tiddlers.
!Configuration options 
<<option chkDisableTabsBar>> Disable the tabs bar (to print, by example).
<<option chkHideTabsBarWhenSingleTab >> Automatically hide the tabs bar when only one tiddler is displayed. 
<<option txtSelectedTiddlerTabButton>> ''selected'' tab command button.
<<option txtPreviousTabKey>> previous tab access key.
<<option txtNextTabKey>> next tab access key.
!Code
***/
//{{{


config.options.chkDisableTabsBar = config.options.chkDisableTabsBar ? config.options.chkDisableTabsBar : false;
config.options.chkHideTabsBarWhenSingleTab  = config.options.chkHideTabsBarWhenSingleTab  ? config.options.chkHideTabsBarWhenSingleTab  : false;
config.options.txtSelectedTiddlerTabButton = config.options.txtSelectedTiddlerTabButton ? config.options.txtSelectedTiddlerTabButton : "do nothing";
config.options.txtPreviousTabKey = config.options.txtPreviousTabKey ? config.options.txtPreviousTabKey : "";
config.options.txtNextTabKey = config.options.txtNextTabKey ? config.options.txtNextTabKey : "";
config.macros.tiddlersBar = {
	tooltip : "see ",
	tooltipClose : "click here to close this tab",
	tooltipSave : "click here to save this tab",
	promptRename : "Enter tiddler new name",
	currentTiddler : "",
	previousState : false,
	previousKey : config.options.txtPreviousTabKey,
	nextKey : config.options.txtNextTabKey,	
	tabsAnimationSource : null, //use document.getElementById("tiddlerDisplay") if you need animation on tab switching.
	handler: function(place,macroName,params) {
		var previous = null;
		if (config.macros.tiddlersBar.isShown())
			story.forEachTiddler(function(title,e){
				if (title==config.macros.tiddlersBar.currentTiddler){
					var d = createTiddlyElement(null,"span",null,"tab tabSelected");
					config.macros.tiddlersBar.createActiveTabButton(d,title);
					if (previous && config.macros.tiddlersBar.previousKey) previous.setAttribute("accessKey",config.macros.tiddlersBar.nextKey);
					previous = "active";
				}
				else {
					var d = createTiddlyElement(place,"span",null,"tab tabUnselected");
					var btn = createTiddlyButton(d,title,config.macros.tiddlersBar.tooltip + title,config.macros.tiddlersBar.onSelectTab);
					btn.setAttribute("tiddler", title);
					if (previous=="active" && config.macros.tiddlersBar.nextKey) btn.setAttribute("accessKey",config.macros.tiddlersBar.previousKey);
					previous=btn;
				}
				var isDirty =story.isDirty(title);
				var c = createTiddlyButton(d,isDirty ?"!":"x",isDirty?config.macros.tiddlersBar.tooltipSave:config.macros.tiddlersBar.tooltipClose, isDirty ? config.macros.tiddlersBar.onTabSave : config.macros.tiddlersBar.onTabClose,"tabButton");
				c.setAttribute("tiddler", title);
				if (place.childNodes) {
					place.insertBefore(document.createTextNode(" "),place.firstChild); // to allow break line here when many tiddlers are open
					place.insertBefore(d,place.firstChild); 
				}
				else place.appendChild(d);
			})
	}, 
	refresh: function(place,params){
		removeChildren(place);
		config.macros.tiddlersBar.handler(place,"tiddlersBar",params);
		if (config.macros.tiddlersBar.previousState!=config.macros.tiddlersBar.isShown()) {
			story.refreshAllTiddlers();
			if (config.macros.tiddlersBar.previousState) story.forEachTiddler(function(t,e){e.style.display="";});
			config.macros.tiddlersBar.previousState = !config.macros.tiddlersBar.previousState;
		}
	},
	isShown : function(){
		if (config.options.chkDisableTabsBar) return false;
		if (!config.options.chkHideTabsBarWhenSingleTab) return true;
		var cpt=0;
		story.forEachTiddler(function(){cpt++});
		return (cpt>1);
	},
	selectNextTab : function(){  //used when the current tab is closed (to select another tab)
		var previous="";
		story.forEachTiddler(function(title){
			if (!config.macros.tiddlersBar.currentTiddler) {
				story.displayTiddler(null,title);
				return;
			}
			if (title==config.macros.tiddlersBar.currentTiddler) {
				if (previous) {
					story.displayTiddler(null,previous);
					return;
				}
				else config.macros.tiddlersBar.currentTiddler=""; 	// so next tab will be selected
			}
			else previous=title;
			});		
	},
	onSelectTab : function(e){
		var t = this.getAttribute("tiddler");
		if (t) story.displayTiddler(null,t);
		return false;
	},
	onTabClose : function(e){
		var t = this.getAttribute("tiddler");
		if (t) {
			if(story.hasChanges(t) && !readOnly) {
				if(!confirm(config.commands.cancelTiddler.warning.format([t])))
				return false;
			}
			story.closeTiddler(t);
		}
		return false;
	},
	onTabSave : function(e) {
		var t = this.getAttribute("tiddler");
		if (!e) e=window.event;
		if (t) config.commands.saveTiddler.handler(e,null,t);
		return false;
	},
	onSelectedTabButtonClick : function(event,src,title) {
		var t = this.getAttribute("tiddler");
		if (!event) event=window.event;
		if (t && config.options.txtSelectedTiddlerTabButton && config.commands[config.options.txtSelectedTiddlerTabButton])
			config.commands[config.options.txtSelectedTiddlerTabButton].handler(event, src, t);
		return false;
	},
	onTiddlersBarAction: function(event) {
		var source = event.target ? event.target.id : event.srcElement.id; // FF uses target and IE uses srcElement;
		if (source=="tiddlersBar") story.displayTiddler(null,'New Tiddler',DEFAULT_EDIT_TEMPLATE,false,null,null);
	},
	createActiveTabButton : function(place,title) {
		if (config.options.txtSelectedTiddlerTabButton && config.commands[config.options.txtSelectedTiddlerTabButton]) {
			var btn = createTiddlyButton(place, title, config.commands[config.options.txtSelectedTiddlerTabButton].tooltip ,config.macros.tiddlersBar.onSelectedTabButtonClick);
			btn.setAttribute("tiddler", title);
		}
		else
			createTiddlyText(place,title);
	}
}

story.coreCloseTiddler = story.coreCloseTiddler? story.coreCloseTiddler : story.closeTiddler;
story.coreDisplayTiddler = story.coreDisplayTiddler ? story.coreDisplayTiddler : story.displayTiddler;

story.closeTiddler = function(title,animate,unused) {
	if (title==config.macros.tiddlersBar.currentTiddler)
		config.macros.tiddlersBar.selectNextTab();
	story.coreCloseTiddler(title,false,unused); //disable animation to get it closed before calling tiddlersBar.refresh
	var e=document.getElementById("tiddlersBar");
	if (e) config.macros.tiddlersBar.refresh(e,null);
}

story.displayTiddler = function(srcElement,tiddler,template,animate,unused,customFields,toggle){
	story.coreDisplayTiddler(config.macros.tiddlersBar.tabsAnimationSource,tiddler,template,animate,unused,customFields,toggle);
	var title = (tiddler instanceof Tiddler)? tiddler.title : tiddler;  
	if (config.macros.tiddlersBar.isShown()) {
		story.forEachTiddler(function(t,e){
			if (t!=title) e.style.display="none";
			else e.style.display="";
		})
		config.macros.tiddlersBar.currentTiddler=title;
	}
	var e=document.getElementById("tiddlersBar");
	if (e) config.macros.tiddlersBar.refresh(e,null);
}

var coreRefreshPageTemplate = coreRefreshPageTemplate ? coreRefreshPageTemplate : refreshPageTemplate;
refreshPageTemplate = function(title) {
	coreRefreshPageTemplate(title);
	if (config.macros.tiddlersBar) config.macros.tiddlersBar.refresh(document.getElementById("tiddlersBar"));
}

ensureVisible=function (e) {return 0} //disable bottom scrolling (not useful now)

config.shadowTiddlers.StyleSheetTiddlersBar = "/*{{{*/\n";
config.shadowTiddlers.StyleSheetTiddlersBar += "#tiddlersBar .button {border:0}\n";
config.shadowTiddlers.StyleSheetTiddlersBar += "#tiddlersBar .tab {white-space:nowrap}\n";
config.shadowTiddlers.StyleSheetTiddlersBar += "#tiddlersBar {padding : 1em 0.5em 2px 0.5em}\n";
config.shadowTiddlers.StyleSheetTiddlersBar += ".tabUnselected .tabButton, .tabSelected .tabButton {padding : 0 2px 0 2px; margin: 0 0 0 4px;}\n";
config.shadowTiddlers.StyleSheetTiddlersBar += ".tiddler, .tabContents {border:1px [[ColorPalette::TertiaryPale]] solid;}\n";
config.shadowTiddlers.StyleSheetTiddlersBar +="/*}}}*/";
store.addNotification("StyleSheetTiddlersBar", refreshStyles);

config.refreshers.none = function(){return true;}
config.shadowTiddlers.PageTemplate=config.shadowTiddlers.PageTemplate.replace(/<div id='tiddlerDisplay'><\/div>/m,"<div id='tiddlersBar' refresh='none' ondblclick='config.macros.tiddlersBar.onTiddlersBarAction(event)'></div>\n<div id='tiddlerDisplay'></div>");

//}}}

*[[Titus introduction]] (<<getTagCount 'Titus introduction'>>)
*[[Titus structure and literary]] (<<getTagCount 'Titus structure and literary'>>)
*[[Titus themes and canonical]] (<<getTagCount 'Titus themes and canonical'>>)
*[[Titus exegesis]] (<<getTagCount 'Titus exegesis'>>)
*[[Bibliography for Titus]]

|!Vv.|!Clauses|!Description|
|bgcolor:#ddffaa;3.1a|''Remind them''|bgcolor:#ddffaa;Main clause|
|bgcolor:#ddffaa;3.1b|{{indent{to be subject to rulers and authorities,}}}|bgcolor:#ddffaa;Infinitive clause: what Titus is to remind them|
|bgcolor:#ddffaa;3.1c|{{indent{to obey,}}}|bgcolor:#ddffaa;Infinitive clause: what Titus is to remind them|
|bgcolor:#ddffaa;3.1d|{{indent{to be prepared for every good work,}}}|bgcolor:#ddffaa;Infinitive clause: what Titus is to remind them|
|bgcolor:#ddffaa;3.2a|{{indent{to slander no one,}}}|bgcolor:#ddffaa;Infinitive clause: what Titus is to remind them|
|bgcolor:#ddffaa;3.2b|{{indent{to be non-quarrelers,}}}|bgcolor:#ddffaa;Infinitive clause: what Titus is to remind them|
|bgcolor:#ddffaa;3.2c|{{indent{[to be] gentle/considerate,}}}|bgcolor:#ddffaa;Adjective: what Titus is to remind them|
|bgcolor:#ddffaa;3.2d|{{indent{showing authentic gentleness/humility toward all people.}}}|bgcolor:#ddffaa;Participial clause: what Titus is to remind them|

|!Vv.|!Clauses|!Description|
|bgcolor:#ddffaa;3.3a|''(For) we were once also''|bgcolor:#ddffaa;Main clause|
|bgcolor:#ddffaa;3.3b|{{indent{foolish,}}}|bgcolor:#ddffaa;Predicate nominative: what we were|
|bgcolor:#ddffaa;3.3c|{{indent{disobedient,}}}|bgcolor:#ddffaa;Predicate nominative: what we were|
|bgcolor:#ddffaa;3.3d|{{indent{led astray,}}}|bgcolor:#ddffaa;Predicate nominative: what we were|
|bgcolor:#ddffaa;3.3e|{{indent{being enslaved to all kinds of passions and pleasures,}}}|bgcolor:#ddffaa;Predicate nominative ptc: what we were|
|bgcolor:#ddffaa;3.3f|{{indent{living in malice and envy,}}}|bgcolor:#ddffaa;Predicate nominative ptc: what we were|
|bgcolor:#ddffaa;3.3g|{{indent{hateful,}}}|bgcolor:#ddffaa;Predicate nominative: what we were|
|bgcolor:#ddffaa;3.3h|{{indent{hating one another.}}}|bgcolor:#ddffaa;Predicate nominative ptc: what we were|

|!Vv.|!Clauses|!Description|
|bgcolor:#ddffaa;3.4a|{{indent{But when the goodness and kindness appeared,}}}|bgcolor:#ddffaa;Time: when did God save us|
|bgcolor:#ddffaa;3.4b|{{indent{{{indent{from God our Savior,}}}}}}|bgcolor:#ddffaa;Description: whose goodness and kindness|
|bgcolor:#ddffaa;3.5a|{{indent{not on the basis of works of righteousness,}}}|bgcolor:#ddffaa;Manner: God did not save us in this way|
|bgcolor:#ddffaa;3.5b|{{indent{{{indent{which we have done,}}}}}}|bgcolor:#ddffaa;Description: whose works|
|bgcolor:#ddffaa;3.5c|{{indent{but in keeping with his mercy,}}}|bgcolor:#ddffaa;Manner: God saved us in this way|
|bgcolor:#ddffaa;3.5d|''he saved us''|bgcolor:#ddffaa;Main clause|
|bgcolor:#ddffaa;3.5e|{{indent{through the washing of rebirth and renewal,}}}|bgcolor:#ddffaa;Means: how God saved us|
|bgcolor:#ddffaa;3.5f|{{indent{{{indent{by the Holy Spirit,}}}}}}|bgcolor:#ddffaa;Agent: by whom God washed us|
|bgcolor:#ddffaa;3.6a|{{indent{{{indent{{{indent{whom he poured out,}}}}}}}}}|bgcolor:#ddffaa;Description: what we know about the Holy Spirit|
|bgcolor:#ddffaa;3.6b|{{indent{{{indent{{{indent{{{indent{on us}}}}}}}}}}}}|bgcolor:#ddffaa;Indirect object: on whom the Spirit was poured out|
|bgcolor:#ddffaa;3.6c|{{indent{{{indent{{{indent{{{indent{richly}}}}}}}}}}}}|bgcolor:#ddffaa;Means: how the Spirit was poured out|
|bgcolor:#ddffaa;3.6d|{{indent{{{indent{{{indent{{{indent{{{indent{through Jesus Christ our Savior}}}}}}}}}}}}}}}|bgcolor:#ddffaa;Agent: through whom God poured out his Spirit|
|bgcolor:#ddffaa;3.7a|{{indent{in order that,}}}|bgcolor:#ddffaa;Beginning of purpose (see 3.7c)|
|bgcolor:#ddffaa;3.7b|{{indent{{{indent{being justified by his grace,}}}}}}|bgcolor:#ddffaa;Manner: how we became heirs|
|bgcolor:#ddffaa;3.7c|{{indent{we might become heirs}}}|bgcolor:#ddffaa;Purpose: why God saved us|
|bgcolor:#ddffaa;3.7d|{{indent{{{indent{in keeping with the hope of eternal life.}}}}}}|bgcolor:#ddffaa;Description: what kind of heirs|

[[All Titus clausal analyses]]
-----
{{squote{<<newTiddler tag:'Titus exegesis' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Titus exegesis")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Titus introduction' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Titus introduction")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Titus structure and literary' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Titus structure and literary")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

{{squote{<<newTiddler tag:'Titus themes and canonical' tag:'point' label:'New point' title:'pointWhat'>>}}}
<<forEachTiddler where 'tiddler.tags.contains("Titus themes and canonical")' write '"*<<tiddler [["+tiddler.title+"]]$)) [[View large|"+tiddler.title+"]]\n"'>>

/%
|Name|ToggleRightSidebar|
|Source|http://www.TiddlyTools.com/#ToggleRightSidebar|
|Version|2.0.0|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <br>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|script|
|Requires|InlineJavascriptPlugin|
|Overrides||
|Description|show/hide right sidebar (MainMenu)|

Usage: <<tiddler ToggleRightSidebar with: "label">>

Config settings:
	config.options.chkShowRightSidebar (false)
	config.options.txtToggleRightSideBarLabelShow (►)
	config.options.txtToggleRightSideBarLabelHide (◄)

%/<script label="$1" title="show/hide right sidebar content">
	var co=config.options;
	if (co.chkShowRightSidebar=='undefined') co.chkShowRightSidebar=true;
	co.chkShowRightSidebar=!co.chkShowRightSidebar;
	var sb=document.getElementById('sidebar'); if (!sb) return;
	sb.style.display=co.chkShowRightSidebar?'block':'none';
	document.getElementById('displayArea').style.marginRight=co.chkShowRightSidebar?'':'1em';
	saveOptionCookie('chkShowRightSidebar');
	var labelShow=co.txtToggleRightSideBarLabelShow||(config.browser.isSafari?'&#x25c0;':'&#x25c4;');
	var labelHide=co.txtToggleRightSideBarLabelHide||'&#x25ba;';
	if (typeof(place)!='undefined' && '$1'=='$'+'1') {
		place.innerHTML=co.chkShowRightSidebar?labelHide:labelShow;
		place.title=(co.chkShowRightSidebar?'hide':'show')+' right sidebar';
	}
	var sm=document.getElementById('storyMenu'); if (sm) config.refreshers.content(sm);
</script><script>
	var co=config.options;
	if (co.chkShowRightSidebar=='undefined') co.chkShowRightSidebar=true;
	var sb=document.getElementById('sidebar'); if (!sb) return;
	sb.style.display=co.chkShowRightSidebar?'block':'none';
	document.getElementById('displayArea').style.marginRight=co.chkShowRightSidebar?'':'1em';
	if ('$1'=='$'+'1') {
		var labelShow=co.txtToggleRightSideBarLabelShow||(config.browser.isSafari?'&#x25c0;':'&#x25c4;');
		var labelHide=co.txtToggleRightSideBarLabelHide||'&#x25ba;';
		place.lastChild.innerHTML=co.chkShowRightSidebar?labelHide:labelShow;
		place.lastChild.title=(co.chkShowRightSidebar?'hide':'show')+' right sidebar';
	}
</script>

|~ViewToolbar|closeTiddler +editTiddler > fields syncing permalink references jump|
|~EditToolbar|+saveTiddler -cancelTiddler deleteTiddler|

*In Revelation 2.10 Jesus warns the Christians in Smyrna to prepare to be imprisoned and possibly martyred. It’s not clear if the ten days should be taken literally or symbolically. Imprisonment implies that political authorities will be involved, not just a lynch mob.
*“Rev. 6:9–11 describes the cry for vengeance for those “who had been slain for the word of the God and for the witness they had borne” (Aune)
*“The innumerable multitude in white robes depicted in Rev 7:9 consists of those who have come out of (i.e., died in) the great tribulation (Rev. 7:14).” (Aune)
*In Revelation 11.7-8 the two witnesses are killed by the beast
*In Revelation 12.11, the saints have defeated the dragon because of the blood of the Lamb and their faithful witness to him even to the point of death
*In Revelation 13.7 the beast is given power to make war against the saints and to conquer them
*Revelation 14.13 pronounces a beatitude on those “who from now on die in the Lord.”
*In Revelation 16.6 an angel announces that God’s pouring out of the bowl judgments on the followers of the beast is poetic justice, ironically appropriate: they are being forced to drink blood because they shed the blood of the prophets and saints.
*In Revelation 17.6 the prostitute is drunk with the blood of the saints and the witnesses to Jesus
*Revelation 18.24: “In her [Babylon, or Rome] was found the blood of prophets and of the saints, and of all who have been killed on the earth.”
*Revelation 19.2 says that God will avenge the blood of his servants.
*Revelation 20.4 speaks of people who were beheaded for their faithfulness and witness to Jesus.
{{squote{Source: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997);}}}

Many Christians need to renew their commitment to evangelism. Other Christians are zealous to tell others about Jesus, leading many unbelievers to ask why this is so important to them. This list is an attempt to address both groups.
*Our love for God and our desire to see others worship him
*The joy God brings to our lives elicits our joyful testimony to others
*Our allegiance and obedience to the Lord, who gave us the Great Commission (Matthew 28.18-20)
*The responsibility we have before God for our fellow human beings (Ezekiel 3.18-19)
*The reality of hell
*Our loving concern for people who are lost without Christ
*The limited time before Christ’s return, which adds urgency to our witness
*Our desire that others experience the rich grace that we ourselves enjoy
*Jesus lives in us by his Spirit, and his love compels and constrains us
*The privilege of watching God himself work in people’s lives because of our witness to them
*The promise of reward from God
*Our desire to make the world a better place, which causes us to call people back to their role in caring for the world
{{squote{I originally posted this at http://www.giffmex.org/blog/?p=325}}}

#Eusebius, in his Ecclesiastical History, quotes Papias, a disciple of the Apostle John, writing around A.D. 120: “And if anyone chanced to come who had actually been a follower of the elders, I would enquire as to the discourses of the elders, what Andrew or what Peter said, or what Philip, or what Thomas or James, or what John or Matthew or any other of the Lord’s disciples [said]; and the things which Aristion and John the elder, disciples of the Lord, say.” This appears to distinguish the apostle John from a ‘John the elder.’
#Third century Bishop Dionysius stated that there were two Christian leaders named John, and two tombs that claimed to be the tomb of John.
{{squote{Sources: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997); G. R. Beasley-Murray, “Revelation, book of”, in Dictionary of Later New Testament Developments. (Downer’s Grove, IL: InterVarsity Press, 1997); Robert H. Mounce, New International Commentary on the New Testament: The Book of Revelation, Revised Edition. (Grand Rapids: Wm. B. Eerdmans, 1998).}}}

#A fringe Christian group in the second half of the second century called the Alogoi rejected both John’s Gospel and Revelation. They claimed that Revelation was written by the Gnostic heretic Cerinthus. Gaius, a presbyter in Rome in the late second and early third century, also thought Cerinthus wrote Revelation, passing his work off as apostolic. It is not certain if Gaius had connections with the Alogoi.
#In 1965 J. M. Ford proposed that there are several layers in Revelation: that chapters 4-11 contain a revelation to John the Baptist,  that chapters 12-19 contain a revelation to one of his disciples, and that parts of the framework in the first and last chapters were written by a disciple of John’s that had become a Christian. According to Aune, Ford has since changed her opinion about the book, affirming the unity of the book. Aune lists others who believe that parts of Revelation have a more non-Christian Jewish character, and that they have been taken over and adapted by Christian hands.
{{squote{Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); ”Revelation, Book of”, by Francesca Aran Murphy, in Dictionary for Theological Interpretation of the Bible. (Grand Rapids: Baker Academic, 2005), 680-687. }}}

|bgcolor:#FF974F;1|bgcolor:#FFD393;- Jesus is the Messiah<br>- Paul is a prisoner on account of Jesus<br>- Paul has co-workers, and these people refer to each other as brothers|
|bgcolor:#FF974F;2|bgcolor:#FFD393;- Paul refers to others as sister<br>- Paul refers to Archippus as a fellow soldier<br>- A group called the church meets in Archippus' home|
|bgcolor:#FF974F;3|bgcolor:#FFD393;- God is Father to Paul and his readers<br>- God is the source of qualities called grace and peace<br>- Jesus is "Lord" and is the Messiah<br>- Jesus is also a source of grace and peace|
|bgcolor:#FF974F;4|bgcolor:#FFD393;- Paul prays to God and mentions others and thanks God for them in his prayers|
|bgcolor:#FF974F;5|bgcolor:#FFD393;- Jesus is Lord<br>- Philemon has faith in Jesus<br>- Some people are called 'saints' and Philemon has love for them|
|bgcolor:#FF974F;6|bgcolor:#FFD393;- Jesus is the Messiah<br>- In Jesus Paul and Philemon have many "good things"<br>- Philemon's knowledge of all the things he has in Christ either is strengthened when Philemon "shares" his "faith" (NIV) or increases his participation in his faith (NASB)|
|bgcolor:#FF974F;7|bgcolor:#FFD393;- Philemon is Paul's brother<br>- There are people called saints who have hearts that have been refreshed by Philemon's love<br>- Philemon's love for the saints has brought joy and comfort to Paul|
|bgcolor:#FF974F;8|bgcolor:#FFD393;- Paul has the right to order Philemon to comply|
|bgcolor:#FF974F;9|bgcolor:#FFD393;- Jesus is the Messiah<br>- Paul is imprisoned on account of Jesus|
|bgcolor:#FF974F;10|bgcolor:#FFD393;- Onesimus in some way became Paul's offspring since Paul was imprisoned|
|bgcolor:#FF974F;13|bgcolor:#FFD393;- There is a message called the gospel<br>- Paul is imprisoned on account of this gospel|
|bgcolor:#FF974F;14|bgcolor:#FFD393;- Good acts done out of free will are preferable to good acts done without one's control over them|
|bgcolor:#FF974F;15|bgcolor:#FFD393;- Philemon and Onesimus' separation may have had a divine purpose|
|bgcolor:#FF974F;16|bgcolor:#FFD393;- Jesus is Lord<br>- Onesimus and Philemon are now 'brothers'|
|bgcolor:#FF974F;17|bgcolor:#FFD393;- Paul expects Philemon to consider himself Paul's partner|
|bgcolor:#FF974F;19|bgcolor:#FFD393;- In some way Philemon owes Paul his very self|
|bgcolor:#FF974F;20|bgcolor:#FFD393;- Jesus is Messiah and Lord<br>- Philemon is Paul's brother<br>- Paul has a heart that can be refreshed "in Christ" and Paul can be benefitted "in the Lord"|
|bgcolor:#FF974F;23|bgcolor:#FFD393;- Jesus is the Messiah<br>- Paul and Epaphras are prisoners on account of Jesus|
|bgcolor:#FF974F;24|bgcolor:#FFD393;- Paul has fellow workers|
|bgcolor:#FF974F;25|bgcolor:#FFD393;- Jesus is the Messiah<br>- Jesus is Lord<br>- Jesus is a source of grace<br>- Philemon has a spirit|

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*In this section I will use process of elimination to show the structural layers in Ephesians. Red text introduces any new elements in the explanation. Gray sections indicate the framework and prayers around the expositions and exhortations.
*Ephesians has the usual epistolary framework of letter opening, thanksgiving section, letter body and letter closing:
|!{{red{Letter opening (1.1-2)}}}|
|!{{red{Thanksgiving section (1.15-23)}}}|
|Letter body (2.1-6.20)|
|!{{red{Letter closing (6.21-24)}}}|
*What is surprising is that Paul inserts a berakah or call to praise betweeen the letter opening and the thanksgiving section (1.3-14) (O'Brien, 69)
|!Letter opening (1.1-2)|
|!{{red{Berakah (1.3-14)}}}|
|!Thanksgiving section (1.15-23)|
|Letter body (2.1-6.20)|
|!Letter closing (6.21-24)|
*The body of Ephesians falls into two halves, 2.1-3.19 and 4.1-6.20. The first half is more expository (explanation of what God has done for the Ephesians), and the second half is more hortatory (instructions on how they should live). The doxology in 3.20-21 serves as a bridge between the two sections. 
*Lincoln, xxxvi, says that the concept of calling is what unites the two sections. In 1.18 Paul prays they might know the hope to which God had called them. And in 4.1 Paul calls them to live a life worthy of their calling.
|!Letter opening (1.1-2)|
|!Berakah (1.3-14)|
|!Thanksgiving section (1.15-23)|
|{{red{Exposition (2.1-3.19)}}}|
|!{{red{Doxological bridge (3.20-21)}}}|
|{{red{Exhortations (4.1-6.20)}}}|
|!Letter closing (6.21-24)|
*Paul has another prayer in the first half of the letter. It starts in 3.1, gets interrupted, then picks up again in 3.14-19. Is this prayer in chapter 3 a new prayer, or is Paul finally getting around to concluding the thanksgiving section from chapter 1? If the latter, then Ephesians would be similiar to 1 Thessalonians in that it also has a prayer that gets resumed later. (O'Brien, 71)
*The rest of the first half of the letter is easy to structure:
|!Letter opening (1.1-2)|
|!Berakah (1.3-14)|
|!Thanksgiving section (1.15-23)|
|{{red{The Ephesians' change from being dead to being raised (2.1-10)}}}|
|{{red{The Ephesians' change from being excluded to being included (2.11-22)}}}|
|!{{red{Beginning of a prayer (3.1)}}}|
|{{red{Paul's ministry with regard to the mystery of God (3.2-13)}}}|
|!{{red{Resumption of the prayer from 3.1 (3.14-19)}}}|
|!Doxological bridge (3.20-21)|
|Exhortations (4.1-6.20)|
|!Letter closing (6.21-24)|
*Within the second half of the letter body we find an easy section to outline: a household code (instructions to various members of a household), preceded by a general exhortation to mutual submission. 
*6.10-20 is a series of related exhortations to resist evil forces and to pray.
|>|!Letter opening (1.1-2)|
|>|!Berakah (1.3-14)|
|>|!Thanksgiving section (1.15-23)|
|>|The Ephesians' change from being dead to being raised (2.1-10)|
|>|The Ephesians' change from being excluded to being included (2.11-22)|
|>|!Beginning of a prayer (3.1)|
|>|Paul's ministry with regard to the mystery of God (3.2-13)|
|>|!Resumption of the prayer from 3.1 (3.14-19)|
|>|!Doxological bridge (3.20-21)|
|>|(4.1-5.20)|
|{{red{Household code}}}|{{red{General exhortation to submit to one another (5.21)}}}|
|~|{{red{Wives and husbands (5.22-33)}}}|
|~|{{red{Children and parents (6.1-4)}}}|
|~|{{red{Slaves and masters (6.5-9)}}}|
|>|{{red{Exhortations to withstand evil forces and to pray (6.10-6.20)}}}|
|>|!Letter closing (6.21-24)|
*The last section to outline is 4.1-5.20.
*It is difficult to outline because it is a long section with neither changes in genre nor transitional devices to mark new sections.
*A comparison of the commentaries I consulted reveals significant differences:
|!Hendriksen|!Hoehner|!Lincoln|!O'Brien|
|4.1-16|4.1-16|4.1-16|4.1-16|
|4.17-5.21|4.17-32|4.17-24|4.17-24|
|bgcolor:#ccc;|5.1-6|4.25-5.2|4.25-5.2|
|bgcolor:#ccc;|5.7-14|5.3-14|5.3-14|
|bgcolor:#ccc;|5.15-21 as beginning of household code|5.15-20 as beginning of household code|5.15-21 as beginning of household code|
*All of the commentators note the repetition of the verb "walk" in this section, and most use it to help them divide the section into subsections. But they are not all in agreement as to where to split the sections.
*After a careful study of the section, I have come to outline it using the following criteria:
**Each subsection should respect the sentences as they stand in the Greek text (although it should be noted that there was no punctuation in ancient Greek).
**Key concepts and images provide cohesion to each subsection.
**The verb "walk" is indeed a signal to indicate the theme of each subsection.
**The word 'therefore' may conclude the thought of a section or begin a new section that results from what was said in the previous section. So it should not be considered relevant in assigning the division of sections.
*Using these criteria, I have divided up 4.1-5.20 in the following way:
**''4.1-16'' is one coherent section, as all the commentators agree.
***The Greek sentences are 1-6, 7, 8, 9-10, and 11-16.
***The 'walk' theme is "walk in a manner worthy of the calling you have received"
***Each section has its own keywords, concepts and images:
****''Verses 1-6'' repeat the idea of calling several times, as well as the words 'one' and 'unity'.
****''Verses 7-10'' repeat the idea of giving and gifts, and the words 'ascended' and 'descended'. They are also a commentary on Scripture.
****''Verses 11-16'' are full of the imagery of the growth and development of a human body from a child to a man. The phrase 'in love' is repeated twice as well.
**''4.17-25'' is the second subsection. 
***The Greek sentences are verses 17-19, 20-24, and 25.
***The 'walk' theme is "Do not walk as the Gentiles do"
***The section contrasts "they" (the Gentiles) and "But you" (the readers). 
***The section is filled with words related to the mind: minds, ignorance, understanding, truth, taught, learned, falsehood. This includes v. 25, which many commentators put with the following section.
***The section contains three related terms: 'put off', put on' and 'put away'. The first two terms are opposite images: taking off one set of clothing and putting on another. The first and third are related - they are the same word ({{greek{ἀποθέσθαι}}} and {{greek{ἀποθέμενοι}}} are both from {{greek{ἀποτίθημι}}}). The third term appears in v. 25, which many commentators put with the following section.
**''4.26-5.2'' is the third subsection.
***The Greek sentences are 26-27, 28, 29, 30, 31, and 32.
***The 'walk' theme is "Walk in love". In this section the exhortation to 'walk' does not appear until the last verse, 5.2.
***Themes of loving, forgiving and kindness appear, as well as the concepts of showing love by sharing, building others up and giving grace to others. Even the prohibition of stealing, which at first seems an intrusion, is for the sake of having something to share with the needy.
***The section has language of anger in vv. 26 and 31, anger and forgiving love being opposite reactions to those who have offended us.
***The imitation of God unites 4.32 and 5.1, and the saving work of Christ unites 4.32 and 5.2.
**''5.3-14'' is the fourth subsection.
***The Greek sentences are 3-4, 5, 6, 7-11, 12-14.
***The 'walk' theme is "Walk as children of light". In this section the exhortation to 'walk' appears in the middle of the section.
***There is a significant amount of shame and favor language: what is proper, what is out of place, those who do not have an inheritance, those upon whom God's wrath will come, what is good, right and pleasing to the Lord.
***Sons of disobedience (5.6) and children of light (5.8) are contrasted. 
***There are two discernible subsections:
****''5.3-6'' repeats the triple vice list of sexual immorality, impurity and covetousness. And in vv. 4 and 6 there is mention of speech.
****''5.7-14'' is filled with light and darkness imagery, including visibility and shining. It also contains fruit-bearing imagery twice.
**''5.15-20'' is the fifth and final subsection.
***The Greek sentences are 15-16, 17, and 18-19.
***The 'walk' theme is "Walk as wise people"
***The section has wise and foolish language, three not-but contrasts, and three participles in vv. 19-20.
***I do not take v. 21 as part of this section. It speaks of submission, which is a major theme of the household code that follows it, so I take it to be a general exhortation that acts as a header for the household code section.
*This leaves us with the following structure for the letter to the Ephesians:
|>|!Letter opening (1.1-2)|
|>|!Berakah (1.3-14)|
|>|!Thanksgiving section (1.15-23)|
|>|The Ephesians' change from being dead to being raised (2.1-10)|
|>|The Ephesians' change from being excluded to being included (2.11-22)|
|>|Beginning of a prayer (3.1)|
|>|{{indent{Parenthesis: Paul's ministry with regard to the mystery of God (3.2-13)}}}|
|>|Resumption of the prayer from 3.1 (3.14-19)|
|>|!Doxological bridge (3.20-21)|
|How to walk<br>(4.1-5.20)|Walk worthy of your calling (4.1-16)|
|~|Do not walk as the Gentiles do (4.17-25)|
|~|Walk in love (4.26-5.2)|
|~|Walk as children of light (5.3-14)|
|~|Walk as wise people (5.15-20)|
|Household code<br>(5.21-6.9)|General exhortation to submit to one another (5.21)|
|~|Wives and husbands (5.22-33)|
|~|Children and parents (6.1-4)|
|~|Slaves and masters (6.5-9)|
|>|Exhortations to withstand evil forces and to pray (6.10-6.20)|
|>|!Letter closing (6.21-24)|
{{squote{Sources: Hendriksen, Hoehner, Lincoln, O'Brien}}}

There is very strong evidence that John 7.53-8.11 is not part of the original text of John's Gospel:

''The evidence of the Greek manuscripts''
*The overwhelming majority of ancient texts omit it.
**It is not found in Greek manuscripts until manuscript D from the fifth century.
**It is omitted from many of the most important manuscripts
**In the East, it is absent from from some of the Syrian, Armenian, and Older Georgian versions (translations).
**In the West, it is omitted from Gothic and several older Latin versions.
**No Greek church Father comments on it prior to Euthymius Zigabencus in the twelfth century, and even he says that the most accurate copies omit it.
**It is not cited by the Eastern church Fathers until the tenth century, and it is not cited by the earliest Western Fathers (for example, Irenaeus, Tertullian, and Cyprian).
*Many of the manuscripts that DO include the passage have asterisks or obeli, showing that the scribes knew the uncertainty of its status.
*There is an extraordinary number of variant readings in the passage. That is, the manuscripts that include the passage have many differences in wording. 
*Some of the manuscripts that include the passage place it in different locations:
**Some have it in Luke's Gospel, after 21.38
**Some have it at the end of John's Gospel
**Some have it after John 7.36
**Some have it after John 7.44
*Some have postulated that it was omitted because scribes thought it was too lenient on adultery. But this doesn't explain the omission of 7.53 and 8.1-2.
''Evidence within the Gospel of John''
*John 7.53-8.11 interrupts the flow of the text between 7.52 and 8.12. 
**It posits an extra day in Jerusalem and makes the reader wonder why the author would bother mentioning that everyone went home but Jesus went to the Mount of Olives, since the account does not use that information in any way.
*The passage also interrupts the thematic unity of John 7.37-8.20, which focuses on Jesus' teaching the crowds at the Feast of Tabernacles and his identity as the living water and the light of the world.
*The passage uses language and style that are uncharacteristic of John. It is more similar to Luke 19-21.
**Scribes (v. 3) are not mentioned elsewhere in John.
**The theme of attempting to trap Jesus with difficult cases is a theme found in Luke 20-21 but is not found in the immediate context of John 7-8. Neither is it typical of John, who more characteristically shows puzzled reactions to Jesus such as that found in 8.22.
*Some connect the passage with 8.15, where Jesus refuses to judge others. But the connection is a weak one. In 7.53-8.11 what is in view is the condemnation of individuals. In 8.15 what is in view is judging a person's claims to authenticity as God's spokesperson. Others may judge Jesus, but Jesus is content to let God the Father judge their claims and validate Jesus' claims.
!English Bibles and John 7.53-8.11
*The ASV, KJV, NKJV, and RSV versions place the passage within the biblical text.
*The CEV, NAB, and NLT versions place the passage within the biblical text, but add a footnote that most ancient manuscripts omit it.
*The NASB and NRSV versions place the text in parentheses.
*The NIV separates it from the text with lines and adds a footnote.
{{squote{George R. ~Beasley-Murray, Word Biblical Commentary, volume 36: John. (Dallas, TX: Word, 1998); Bruce Metzger, A Textual Commentary on the Greek New Testament. (United Bible Society, 1975). Adapted from an assignment I did in seminary.}}}

Evidence that Lazarus was the unnamed disciple Jesus loved (= the author of the Gospel):
*The Gospel says explicitly - //three times!// (11.3, 11.5, and 11.36) - that Jesus loved Lazarus.
*Lazarus's resurrection is given a prominent place in the book. It is the greatest of the signs in the Gospel, it occurs at the center of the book, transitioning from the first half to the second half, and it is the catalyst of the plot to murder Jesus.
*The beloved disciple does not appear explicitly until chapter 13, after Lazarus has been introduced in chapter 11.
*It makes more sense that Lazarus, living in Bethany, would know the high priest than that John, a fisherman from Galilee, would know him.
*"The reference to the grave clothes in John 20:6-7 take on an interesting significance if the disciple who witnessed them had himself been bound in such wrappings (11.44).
*John 21.23 indicates that some thought the beloved disciple would not die. This would make sense if it were Lazarus, since he had already died and been resurrected.
{{squote{Source: R. Alan Culpepper, The Gospel and Letters of John. (Nashville: Abingdon, 1998)}}}

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The Random Bible Insight Button

Several women are given prominent roles in the Gospel of John:
*Jesus' mother (2.1-12, 19.25-27)
*The Samaritan woman (4.1-42)
*Mary and Martha (11.1-12.8)
*Mary Magdalene (20.1-18)
But John also shows evidence of being a man of his time and not a twenty-first century supporter of feminism. Adeline Fehribach draws attention to the fact that each woman is marginalized by the end of her appearance:
*In chapter 2 Jesus rebukes his mother, who goes unnamed, and then she disappears from the story entirely
*The Samaritan woman, also unnamed, gets set off to one side once the Samaritans believe
*Martha is corrected by Jesus and Mary plays second fiddle to Martha
*Jesus' mother is put under the care of a male disciple
*Mary Magdalene is stopped from embracing Jesus, and "is at all times subordinated to male disciples...her presence at the tomb is replaced by Peter and the beloved disciple...In the end, she disappears from the scene, having announced the new situation to the "brothers" (Moloney, 140).
{{squote{Source: Francis J. Moloney, //The Gospel of John: Text and Context.// (Boston: Brill, 2005), 140, referring to Adeline Fehribach, Women in the Life of the Bridegroom. (Collegeville: Liturgical Press, 1998.)}}}

!Women mentioned by name in Acts:
|bgcolor:#FF974F;[[Acts 5.1-11|http://biblia.com/bible/esv/Ac%205.1-11]]|bgcolor:#FFD393;Sapphira|
|bgcolor:#FF974F;[[Acts 16.13-14|http://biblia.com/bible/esv/Ac%2016.13-14]]|bgcolor:#FFD393;Lydia|
|bgcolor:#FF974F;[[Acts 17.34|http://biblia.com/bible/esv/Ac%2017.34]]|bgcolor:#FFD393;Damaris|
|bgcolor:#FF974F;[[Acts 18.19|http://biblia.com/bible/esv/Ac%2018.19]], [[26|http://biblia.com/bible/esv/Ac%2018.26]]|bgcolor:#FFD393;Priscilla|
|bgcolor:#FF974F;[[Acts 9.33|http://biblia.com/bible/esv/Ac%209.33]]|bgcolor:#FFD393;Aeneas|
|bgcolor:#FF974F;[[Acts 9.36|http://biblia.com/bible/esv/Ac%209.36]]|bgcolor:#FFD393;Tabitha / Dorcas|
|bgcolor:#FF974F;[[Acts 12.13|http://biblia.com/bible/esv/Ac%2012.13]]|bgcolor:#FFD393;Rhoda|
|bgcolor:#FF974F;[[Acts 24.24|http://biblia.com/bible/esv/Ac%2024.24]]|bgcolor:#FFD393;Drusilla|
|bgcolor:#FF974F;[[Acts 25.13|http://biblia.com/bible/esv/Ac%2025.13]], [[25.23|http://biblia.com/bible/esv/Ac%2025.23]]|bgcolor:#FFD393;Bernice|
!Other women mentioned in Acts:
*Philip’s four prophetess daughters ([[Acts 21.9|http://biblia.com/bible/esv/Ac%2021.9]])
*Distinguished women of Asia ([[Acts 13.50|http://biblia.com/bible/esv/Ac%2013.50]], [[17.4|http://biblia.com/bible/esv/Ac%2017.4]], [[17.12|http://biblia.com/bible/esv/Ac%2017.12]])
*Widows ([[Acts 6.1|http://biblia.com/bible/esv/Ac%206.1]], [[9.39|http://biblia.com/bible/esv/Ac%209.39]], [[9.41|http://biblia.com/bible/esv/Ac%209.41]])
*Women among the 120 in [[Acts 1.14|http://biblia.com/bible/esv/Ac%201.14]]
*Other women mentioned in [[Acts 5.14|http://biblia.com/bible/esv/Ac%205.14]], [[8.3|http://biblia.com/bible/esv/Ac%208.3]], [[8.12|http://biblia.com/bible/esv/Ac%208.12]], [[9.2|http://biblia.com/bible/esv/Ac%209.2]], [[22.4|http://biblia.com/bible/esv/Ac%2022.4]].
{{squote{Source: unknown.}}}

2 Peter is fond of pairing synonymous or nearly synonymous words.
|bgcolor:#aadd77;[[1.3|http://biblia.com/bible/esv/2%20Peter%201.3]]|bgcolor:#ddffaa;Glory and goodness|
|bgcolor:#aadd77;[[1.4|http://biblia.com/bible/esv/2%20Peter%201.4]]|bgcolor:#ddffaa;Great and precious promises|
|bgcolor:#aadd77;[[1.8|http://biblia.com/bible/esv/2%20Peter%201.8]]|bgcolor:#ddffaa;Ineffective and unproductive|
|bgcolor:#aadd77;[[1.9|http://biblia.com/bible/esv/2%20Peter%201.9]]|bgcolor:#ddffaa;Nearsighted and blind|
|bgcolor:#aadd77;[[1.10|http://biblia.com/bible/esv/2%20Peter%201.10]]|bgcolor:#ddffaa;Calling and election|
|bgcolor:#aadd77;[[1.16|http://biblia.com/bible/esv/2%20Peter%201.16]]|bgcolor:#ddffaa;The power and coming|
|bgcolor:#aadd77;[[1.17|http://biblia.com/bible/esv/2%20Peter%201.17]]|bgcolor:#ddffaa;Honor and glory|
|bgcolor:#aadd77;[[2.10|http://biblia.com/bible/esv/2%20Peter%202.10]]|bgcolor:#ddffaa;Bold and arrogant|
|bgcolor:#aadd77;[[2.11|http://biblia.com/bible/esv/2%20Peter%202.11]]|bgcolor:#ddffaa;Stronger and more powerful|
|bgcolor:#aadd77;[[2.13|http://biblia.com/bible/esv/2%20Peter%202.13]]|bgcolor:#ddffaa;Blots and blemishes|
|bgcolor:#aadd77;[[3.7|http://biblia.com/bible/esv/2%20Peter%203.7]]|bgcolor:#ddffaa;The day of judgment and destruction|
|bgcolor:#aadd77;[[3.11|http://biblia.com/bible/esv/2%20Peter%203.11]]|bgcolor:#ddffaa;Holy and godly lives|
|bgcolor:#aadd77;[[3.14|http://biblia.com/bible/esv/2%20Peter%203.14]]|bgcolor:#ddffaa;Spotless, blameless|
|bgcolor:#aadd77;[[3.16|http://biblia.com/bible/esv/2%20Peter%203.16]]|bgcolor:#ddffaa;Ignorant and unstable people|
{{squote{Source: unknown.}}}

There are several words that we find for the first time in Greek literature in James. This gives the impression that James invented the Greek words translated below.

|bgcolor:#66cc44;1.8, 4.8|bgcolor:#ddffaa;{{greek{δίψυχος}}}|bgcolor:#ddffaa;Double-minded|
|bgcolor:#66cc44;1.26|bgcolor:#ddffaa;{{greek{θρησκὸς}}}|bgcolor:#ddffaa;Religious|
|bgcolor:#66cc44;2.2|bgcolor:#ddffaa;{{greek{χρυσοδακτύλιος}}}|bgcolor:#ddffaa;A gold ring|
|bgcolor:#66cc44;3.15|bgcolor:#ddffaa;{{greek{δαιμονιώδης}}}|bgcolor:#ddffaa;of the devil|
|bgcolor:#66cc44;5.11|bgcolor:#ddffaa;{{greek{πολύσπλαγχνος}}}|bgcolor:#ddffaa;Very compassionate|

{{squote{Source: unknown.}}}

*Revelation is the New Testament book in which worship is most prominent. (Thompson)
*Worship provides the main conflict of the book of Revelation, the contrast between those who worship God and those who worship the beast. God will not tolerate false worship, so the story revolves around the theme and is punctuated often by scenes of true worship. “Every stage of God’s victory — through chapters 7-19 — is accompanied by worship in heaven.” (Bauckham, Kindle section 459)
*Thompson mentions “several threats to authentic worship” found in Revelation: emperor worship (ch. 13), the synagogue of Satan (Rev. 2.9, 3.9), Satan’s throne (Rev. 2.13), idolatry (Rev. 9.20), the eating of food sacrificed to idols (Rev. 2.14), attempts to worship angels (Rev. 19.10, 22.8-9), and a false prophetess (Jezebel, Rev. 2.20) in or at least influencing the churches. The church must keep its worship pure while surrounded by opposing religious alternatives.
*Worship is pictured in political and imperial terms. Chapter 4 is not modeled on worship services in Jewish, pagan or Christian circles in the first century, but on teh worship rendered to the emperor. The most frequently used word for worship in Revelation is “bow down” – an act of submission to God’s kingly sovereignty. Crowns are cast before God’s throne, just as senate members and delegates from other communities in the empire  would do before Caesar to acknowledge his authority over them. Even the act of singing around the throne is a political parody: the emperors kept courtiers close at hand, who were “notorious for keeping up a perpetual chorus of praise, lauding him day and night….” (Gloer) There are also references to God as ‘Almighty’ and calls to render power and authority to him.
*Gloer writes that the acclamation that God is “worthy” is not found in the Old Testament or in Judaism. Nahkro says it was widely used of people in high political and military positions like the emperor’s bodyguards and army commanders. It originally meant “of equal weight”, but came to mean “‘worthy,’ ‘deserving,’ ‘fit,’ ‘estimable,’ and ‘appropriate.’”
*Worship is given to both God the Father and Jesus Christ. This would have been scandalous to first century Jewish people, good monotheists that they were. But the first Christians, also strict monotheists, found room within their monotheism for worship of Jesus.
*Reasons that God is worshiped in Revelation: God is worthy, he is eternal, he is sovereign, he is holy, he is the Creator, he is the Redeemer, he is Judge, his plan is coming to pass. All of these themes tie into the circumstances and purposes of the book:
**Saying that only God is ‘worthy’ of worship is a declaration that the emperor and pagan idols were not worthy.
**Saying God is eternal and sovereign is a comfort to persecuted Christians, who, looking at their immediate situation, may have been tempted to lose sight of the long-term plans of God, who is sovereignly bringing those plans to pass.
**Saying that God is holy would call up memories of many OT verses about his holiness and his intolerance of idolatry and immorality with which first century Christians were tempted.
**Saying that God is the Creator emphasizes the obedience God is due by every creature, including those who opposed the churches. It also reminds us that humanity is only a small part of a much larger picture. In Revelation we see the forces of creation reacting to sin and rescuing God’s people, and the redemption of the earth itself. The Creator will indeed restore the creation that “the dragon, that serpent of old” corrupted by leading humankind astray.
**Saying that the Lamb who was slain is Redeemer would call to mind the exodus, where Israel was redeemed the day after the Passover lamb was slain. Powerful and idolatrous Egypt, also with a king who claimed to be God, was defeated, and God’s people were called out of her. John and his readers faced a very similar situation.
**Saying he is Judge comforts persecuted Christians tempted to cave in to the status quo: if they remain faithful, God will reward them and judge those who tempt and persecute them.
*There are numerous worship elements found in Revelation: amens, antiphonal singing, doxologies, gifts (crowns placed before the throne), hymns, incense, maranathas, palm branches, prayers,  prostration, robes, sacred meals, shouts of celebration, silence, thanksgiving, trumpet-blowing, victory songs
*Thompson mentions a sense of lingering mystery and distance involved in worship. We do not see a description of God himself, only of what is going on around his throne. This counteracts both the tendency to be too intellectual and the tendency to be overly familiar with God.
*Revelation also connects worship with the themes of fear (Rev. 11.18, 14.7, 15.4) and service (Rev. 7.15, 22.3).
*Until chapter 19, all of the worship and singing in Revelation occurs in heaven, not on earth. There is no worship on earth, and the only singing found on earth are the laments for Babylon in chapters 17-18. But when the final victory is won, there is praise in both heaven and earth, which eventually become one. (Thompson) As Bauckham puts it, the goal of worship in Revelation is “on earth as it is in heaven.”
{{squote{Sources: Richard Bauckham, The Theology of the Book of Revelation. (Cambridge: Cambridge University Press, 1993); W. Hulitt Gloer, “Worship God! liturgical elements in the Apocalypse.” in Review and Expositor 98 no 1 Wint 2001, p 35-57; Mazie Nahkro, “The manner of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 630 Ap-Je 2001, p 165-180; Mazie Nahkro, “The meaning of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 629 Ja-Mr 2001, p 75-85; Marianne Meye Thompson, “Worship in the Book of Revelation.” in Ex Auditu 8 1992, 45-54;}}}

[img[http://www.giffmex.org/bulletpointnotes/wp-content/uploads/2009/04/baby-clothes-would-have-been-nice-cartoon.jpg]]

I once wrote a poem about Joseph, the earthly father of Jesus. Read it [[here|My poem on Joseph]].

Philemon is a personal letter by the apostle Paul to his friend Philemon. In this letter, Paul appeals to Philemon that he welcome back his slave Onesimus. Onesimus appears to have run away from Philemon his master, somehow meets up with Paul in prison, and converts to Christianity. Paul considers Onesimus a big help during his imprisonment, but feels it necessary to return him to his master with this letter. Paul uses many techniques of persuasion to convince Philemon that instead of punishing his slave, he should welcome him once again into his home, now as a brother in Christ. There are good reasons to believe that Philemon complied with Paul's request.

There are a number of reasons why some scholars doubt that John the apostle wrote the Gospel of John. See [[Arguments against Johannine authorship of John]] and [[Was Lazarus the disciple Jesus loved?]]

Here are [[Five things the book of Revelation tells us about its author]].

Scholars debate whether John the apostle wrote the book of Revelation or not. See my lists and conclusions on the subject:
*[[Six arguments in favor of John the apostle as author]]
*[[Eight arguments against John the apostle as the author of Revelation]]
*[[Two mentions of another John who could be the author of Revelation]]
*[[Two more radical theories about the authorship of Revelation]]
*[[Four conclusions about the authorship of Revelation]]

The author of John's Gospel doesn’t name himself directly, but goes by the phrase “the disciple whom Jesus loved.” See [['The disciple Jesus loved’ in John]] for more information.

Michaels (10-11) says that John’s mention in his Gospel of the Holy Spirit as the bringer of truth ([[14.26|http://biblia.com/bible/esv/John%2014.26]], [[16.13|http://biblia.com/bible/esv/John%2016.13]]) is, in part, mentioned with the purpose of validating what he has written. The content of the book itself was revealed to the author by the Holy Spirit.

The early church unanimously considered the Gospel of John to have been written by the apostle John, the son of Zebedee. See [[The early church on the authorship and canonicity of John]]

The early church unanimously considered this Gospel to have been written by the apostle John, the son of Zebedee. See [[The early church on the authorship and canonicity of John]]

[[John 20.31|http://biblia.com/bible/esv/John%2020.31]] says the Evangelist was an eyewitness of Jesus (cf. [[1 John 1.1-4|http://biblia.com/bible/esv/1%20John%201.1-4]])

[[John 20.31|http://biblia.com/bible/esv/john%2020.31]] says the Evangelist was an eyewitness of Jesus (cf. [[1 John 1.1-4|http://biblia.com/bible/esv/1%20John%201.1-4]]).

By using a process of elimination while reading the Gospel, one can narrow down the number of disciples that could have written the book, and John remains as the best candidate. See [[Discerning Johannine authorship using internal clues from the Gospel of John]]

Technically the ‘disciple whom Jesus loves’ isn’t the final hand that wrote the Gospel of John. In [[John 21.24|http://biblia.com/bible/esv/John%2021.24]] a group of people vouch for what that disciple has written. Is this Gospel a composition of John’s that they have added a signature to? If so, have they edited it and added to it? Or have they collected his writings after his death and they have composed the Gospel based on his writings?  

According to verses 1, 9, and 19, Philemon was written by the apostle Paul. While it is trendy among scholars to doubt that Paul wrote many of the letters attributed to him, in the case of Philemon, we have a rare consensus among scholars that Paul did indeed write this letter.

When discussing the date when the book of Revelation was written, scholars have generally favored either AD 68-69 (right after Nero’s death but before the Jerusalem was destroyed), or during the latter half of Domitian’s reign (he reigned from AD 81-96). My theory is that John wrote during the reign of Vespasian (AD 69-79), probably toward the end of his reign. See my discussions: [[Ten factors scholars use to determine the date of Revelation]] and [[Dave’s seven arguments for his proposed date for Revelation]].

If John the apostle was the author of the Gospel of John, the tradition places his later ministry in the city of Ephesus, and his Gospel would no doubt have been directed first of all to the people to whom he ministered there. Nevertheless, it is neither helpful nor necessary to hypothesize about where John wrote his Gospel or where his readers lived. The book itself gives no hints regarding this, and the interpretation of the book is not affected by knowing or not knowing this detail.

John’s Gospel can’t have been written before AD 70, because it refers to Peter’s martyrdom ([[John 21.19|http://biblia.com/bible/esv/John%2021.19]]) and hints that the temple has been destroyed and replaced by Jesus. Nor could it have been written after AD 135, because that is the date of the earliest papyrus that contains a fragment of John’s Gospel.

Most have agreed that John was the last Gospel written, though some have claimed that John was actually the earliest Gospel written. See [[Arguments for an early date for John's Gospel]]

According to Kostenberger, 82-83, there are a number of considerations that lead one to believe that the Gospel of John was written in the mid-80s to early 90s. See [[Arguments for a late first century date for John's Gospel]]

The date and place of writing of Paul's letter to Philemon is linked to those of Paul's letter to the Colossians, because the two letters were sent together to Colossae, with Onesimus as the letter carrier. The reader should consult an introduction to Colossians for more more information. In brief, if the two letters were written from prison in Ephesus, then they were written toward the end of the 50's. If they were written from Rome, then they were written at the beginning of the 60's.

The similarities between 1 Thessalonians and 2 Thessalonians give us the impression that 2 Thessalonians was written within months of the first letter, from the city of Corinth. {{squote{Sources: Carson, Moo and Morris, 346-348; Holmes; }}}

The book of Revelation was written to readers who had already experienced persecution and who were about to experience more. See [[Five things Revelation tells us about the persecution John and his readers have already experienced]], [[Twelve characteristics of the imminent persecution John envisions]] and [[Several interesting facts about Roman persecution in the first century]] for more detail.

In 1 Timothy, Paul writes to his younger colleague Timothy, who appears to be tempted to give up his ministry in the difficult context of Ephesus, where false teachings, greed and church problems abound. In addition, not everyone in the Ephesian church respects Timothy because of his age, and Timothy's health problems add to his struggles. See [[The situation that prompted Paul's first letter to Timothy]] for a more complete run-down of the situation behind 1 Timothy.

Persecution was not the only thing that the readers of the book of Revelation were struggling with. See [[Five things other than persecution that threatened John’s churches]] and [[Five things about Rome other than persecution that Revelation criticizes]] to get a broader view of the circumstances behind this biblical book.

Andreas Kostenberger says that two historical factors other than the temple's destruction seem to have influenced the writing of the Gospel: the growth of the church among Gentiles, and the influence of Gnostic doctrines on Christianity. See [[Evidence that the Gospel of John was written to explain the growth of the church among Gentiles]] and [[Evidence that the Gospel of John was written to respond to Gnostic teachings]].

As they have done with the other Gospels, so too in the case of John, many scholars have proposed elaborate reconstructions of a ‘Johannine community’ whose needs prompted the writing of the Gospel. Usually implied in such reconstructions is the idea that the picture of Jesus in the Gospel is not historically accurate, but fashioned by John to respond to the needs of his community. Richard Bauckham in particular has criticized such attempts at reconstruction as ‘allegorical’ readings of the Gospels – reading the Gospels to find hidden meanings behind them. His efforts have begun to influence many scholars away from community hypotheses. See [[Bauckham’s arguments against the reconstruction of communities behind the Gospels]]

Both the Roman emperor and the city of Rome were worshiped as gods. The readers of Revelation faced great pressure to comply with the demands of the imperial cult. See [[Ten interesting facts about the imperial cult]] for details.

[[John 20.31|http://biblia.com/bible/esv/John%2020.31]] suggests an evangelistic purpose for John’s Gospel, but the Gospel at many points presupposes a great deal of knowledge on the part of the reader.

Some scholars postulate that John wrote his Gospel to encourage Jewish Christians who had been expelled from their synagogues. See [[Support for the synagogue expulsion hypothesis regarding John’s audience]].

Another theory regarding the occasion and pupose of John’s Gospel seems to be on solid historical footing: Andres Kostenberger argues that John responds to the confusion and anxiety created by the destruction of the Jerusalem temple by the Romans in 70 AD, and shows that Jesus is the new temple and it is he who now mediates the presence of God to humanity. See [[Evidence that the Gospel of John was written to interpret the destruction of the temple|The temple in John]]

Warren Carter discusses the cultural context of the book of Revelation and the choices facing the readers. See my summary of his reflections: [[Should John’s readers assimilate to Roman culture?]]

See [[here|2 Corinthians desired responses]] for my summary of the ways Paul hoped the Corinthians would respond to his letter, 2 Corinthians.

Did Philemon follow through on Paul's request? Did he reconcile with Onesimus, or free him? See my arguments [[here|Did Philemon free Onesimus?]].

[img[http://www.giffmex.org/images/supersize.jpg]]

2 Timothy is an epistle, a formal letter from the ancient world destined for public reading. In addition, we can identify 2 Timothy as a testament. Paul is concerned that he might not see Timothy before dying. So Paul includes in this letter:
*Solemn charges that Timothy follow in Paul's footsteps, fulfilling his ministry to proclaim the gospel
*Summaries of his gospel
*Testimonies concerning his own faithfulness in his ministry

What kind of literature is the book of Revelation? The three candidates are letter, prophecy and apocalypse. See my summaries on the genre of Revelation:
*[[Four ways in which Revelation is like a letter]]
*[[Nine characteristics of apocalyptic literature]]
*[[Four categories of apocalyptic works]]
*[[Ten ways in which Revelation is similar to a typical apocalypse]]
*[[Seven ways in which Revelation is different from a typical apocalypse]]
*[[Three ways in which Revelation is similar to a prophecy]]
*[[Three conclusions about the genre of Revelation]]

At a loss on how to preach from the book of Revelation? See my [[Eight tips for preaching from the book of Revelation]].

The transmission of the Greek text of the book of Revelation is somewhat distinct from that of the rest of the books of the New Testament. See my list of [[Seven interesting facts about the Greek text of Revelation]].

See this external link to a post on [[Five questions I still have about the book of Hebrews|http://www.giffmex.org/blog/?p=356]].

Most scholars believe that [[John 7.53-8.11|http://biblia.com/bible/esv/John%207.53-8.11]] is not part of the original text of the Gospel of John. See [[Was John 7.53-8.11 part of the original text of John's Gospel?]] and [[Passages in John with text critical issues]]

Scholars used to say that John was influenced more by Hellenistic and Gnostic ideas, but scholars are now beginning to reappreciate John’s Jewish background. See [[Debate about Hellenistic versus Jewish background for John]]

The basic structure of Paul's letter openings are "Author, to the readers, grace and peace to you". ''1 Thessalonians 1.1'' conforms to this structure:
|Paul, Silvanus and Timothy,|
|To the church of the Thessalonians|
|{{indent{in God the Father}}}|
|{{indent{and the Lord Jesus Christ}}}|
|Grace and peace to you.|

Paul does not call himself an apostle in 1 Thessalonians ''1.1'' as he does elsewhere. Since this is one of his earlier letters, perhaps he had not yet developed the practice of further describing himself. "For reasons we can only guess at, 1 and 2 Thessalonians are the only letters in which Paul does not characterize himself or his colleagues in some way." {{squote{Michael W. Holmes, //The NIV Application Commentary: 1 & 2 Thessalonians.// (Grand Rapids: Zondervan, 1998)}}}

The Silvanus mentioned in 1 Thessalonians ''1.1'' is the same person as the Silas mentioned in Acts 15-18, and is probably the same Silvanus that is mentioned in 1 Peter 5.12. Silas became Paul's primary missionary colleague after Paul's divisive break with Barnabas.

William Hendriksen points out that the name Silvanus is a Latin name in honor of the god of the forest. It is related to the Spanish word for woods ('selva') and the English word Pennsylvania (Penn's woods). Mahlherbe notes that the name Silas, on the other hand, was "the Aramaic form...of the Hebrew name 'Saul'" {{squote{Abraham J. Malherbe, The Letters to the Thessalonians. (New York: Doubleday, 2000), 97; William Hendriksen, //Thessalonians, Timothy and Titus. (Grand Rapids: Baker, 1986), 38.

Paul probably composed 1 Thessalonians himself (at times he uses the first person singular "I": 2.18, 3.5, 5.27). But most of the time Paul uses the first person plural "we", indicating that the letter was meant to be a message from all three of the listed authors: Paul, Silvanus and Timothy.

The Thessalonian church is described as "in God the Father and the Lord Jesus Christ" in ''1.1''. Scholars debate whether "in" means that the church is located in God and Christ (a common idea in Paul's letters) or whether "in" means that the church has been brought together or formed by God and Christ. The basic idea is clear though: The Thessalonian assembly that is specifically Christian, as opposed to Jewish or pagan groups found there.

As in Paul's other letters, here in 1 Thessalonians ''1.1'' 'grace' (//charis//) is a Christian replacement for the more typical Greek 'greetings' (//charein//), and 'peace' is the Greek version of the Hebrew greeting 'shalom.' Paul in his greetings wants to remind his readers of the grace of God that brought the church into being and the peace that results from the changes that the gospel of Christ brings.

''1 Thessalonians 1.2-10'' is considered the thanksgiving section of the letter, a standard part of most of Paul's letters. However, it is not clear whether the thanksgiving section ends at 1.10 or at 2.13, since Paul also refers to thanksgiving in that verse, and because 1.2-2.13 flow together as if one unit. We end the section at 1.10 because in 2.1 there is a shift: Paul begins directly addressing the readers.

Luke's is the only Gospel to mention the event of Jesus' ascension, in [[Luke 24.50-51|http://biblia.com/bible/esv/Luke%2024.50-51]]. (Luke also relates the ascension in his second volume, [[Acts 1.9-11|http://biblia.com/bible/esv/Ac%201.9-11]])

See [[here|My poem on 2 Peter 3]] for an old poem I wrote on 2 Peter 3.

See these external links for my older articles on [[9 interesting things about 2 Peter|http://www.giffmex.org/blog/?p=184]] and [[2 Peter 3 – an old poem of mine|http://www.giffmex.org/blog/?p=9]].

What do we do with 1 John's repeated statements to the effect that Christians do not and cannot sin? See my article [[The impossibility of sin in 1 John]] for various options.

"...one of the biggest problems in many poverty-alleviation efforts is that their design and implementation exacerbates the poverty of being of the economically rich - their god-complexes - and the poverty of being of the economically poor - their feelings of inferiority and shame." {{squote{Source: Steve Corbett and Brian Fikkert, //When Helping Hurts.// (Chicago: Moody Publishers, 2009), 65.}}}

The punishment of Adam and Eve is likewise directly related to their job responsibilities:
#Adam’s main job was to bring order to the garden, and he is told that his agricultural efforts will now be very difficult
#Eve’s main job was to provide the babies with which to fill the world, and she is told that childbirth will now be difficult and painful.
#They were to work together, imaging God together as a male and female team, and God says they will now experience mutual animosity. (The descriptions of marital relations in the rest of the book of Genesis does a good job at portraying this animosity!)

The sin of Adam and Eve is directly related to their job responsibilities as images of God:
#They were told to fill the earth with human beings through reproduction, but they are ashamed of their genitals
#They were told to subdue the creation (animals and plants), but instead they allowed an animal (the serpent) to convince them to eat a plant (fruit from a forbidden tree).That which they ought to have controlled came to control them.

In only 25 verses, Jude mentions angels and demons four times. See [[Angels and demons in Jude]] for the list.

See this external link for my ever-popular article on [[11 things atheist criticize about the Bible, but we know better|http://www.giffmex.org/blog/?p=128]].

Seventy-three of the 150 Psalms are attributed to King David.

Scholars debate whether Paul wrote all the letters traditionally attributed to him. See a table of the [[Scholarly debates regarding the authorship of the Pauline epistles]].

I wrote an article called 'A Bill of Rights for people who post on religious topics on the Internet'. You can read it at this external link [[here|http://www.giffmex.org/blog/?p=80]].

See these external links to two older articles I wrote on the book of Jude: [[On reading Jude|http://www.giffmex.org/blog/?p=5]] and [[30 fascinating facts and questions about the letter of Jude|http://www.giffmex.org/blog/?p=149]].

Bullock on the appeal of the Psalms: "They are replete with evidences of the human situation with all its complexities. Wherever we are on the spectrum of human achievement or failure, we can find ourselves somewhere in this book." {{squote{C. Hassel Bullock, //Encountering the book of Psalms.// (Grand Rapids: Baker, 2001), 15.}}}

1 Peter is a letter that contains many parallels with other parts of the New Testament. See our resources on [[1 Peter and the words of Jesus]], [[1 Peter and Romans]], [[1 Peter and Ephesians]], [[1 Peter and Hebrews]], and [[1 Peter and James]].

Abraham Malherbe has collected the many parallels between 1 and 2 Thessalonians. See my summary of his findings [[here|Parallels between 1 and 2 Thessalonians]].

Paul's letters to Colossians and Philemon were sent at the same time to the same church. It is interesting to note the many [[Parallels between Colossians and Philemon]].

See [[1 Peter and James]] for the many parallels between these two letters.

James is one of [[The general epistles]].

Paul rarely quotes or alludes to Jesus' teachings and earthly ministry. So it is surprising to see a number of references in Romans, and it is worth noting that they all occur in chapters 12-14. See [[Romans and the teachings of Jesus]] for the list.

John’s Gospel shares many stylistic and thematic similarities with the letters 1 John, 2 John and 3 John. There is no reasonable doubt that they were written by the same person. [[Similarities between the Gospel of John and the letters of John]] and [[Differences between John's Gospel and the letters of John]]

“According to Mark, Matthew, and Luke, Jesus’ ministry does not begin until John the Baptist’s comes to an end (cf., e.g., Mark 1:14), but in the Gospel of John the ministries of the two men overlap.” {{squote{Source: J. Ramsey Michaels, //New International Biblical Commentary: John.// (Peabody, MA: Hendrickson, 1998), 15}}}

Scholars have often claimed that the Synoptics are historical and John is theological. This is an unfortunate caricature, because all four Gospels show historical concerns and rearranging for theological purposes. See [[The historical accuracy of John's Gospel]]

The language, style, content and theology of the book of Revelation is markedly different from that of the Gospel of John. Many have challenged the traditional belief that the same author wrote both of these works, but John’s authorship of Revelation has been defended by many others. See [[Differences between John's Gospel and the book of Revelation]] and [[Similarities between John's Gospel and Revelation]].

John’s Gospel is vastly different from the other three canonical Gospels in content, structure, literary style, and themes. See [[Contrasts between John and the Synoptic Gospels]]

Only 8% of John’s content overlaps with that of the Synoptics (Kostenberger, 553), and even much of that content is quite different than the Synoptics in style and emphasis. See [[Differences in the overlapping sections between John and the Synoptics]] for more.

Andreas Kostenberger says there are numerous places where the Gospel of John “seems to presuppose his reader’s familiarity with the Synoptic tradition and possibly one or several of the written Gospels” (551). See [[Places where John seems to presuppose the reader's familiarity with the Synoptics]] for more information.

There are three basic options regarding the relationship of the Gospel of John to the Synoptic Gospels: 
#He uses them as sources and supplements their content with additional content
#He uses them as sources and corrects their inaccuracies with more accurate content
#He does not use them as sources but writes independently of them.

The Gospel of John places the cleansing of the temple at the beginning of Jesus’ ministry (in chapter 2), where the Synoptics place it during Jesus’ final week. Readers with a high view of the inspiration of the Bible must decide if the Gospels are referring to two different events, or if John has taken the liberty to relocate the temple cleansing account in order to highlight it in a different way. See [[Did Jesus cleanse the temple twice?]]

There are numerous parallels between the letter of Jude and the second chapter of 2 Peter. See the full list of parallels here ([[Parallels between Jude and 2 Peter]]). The majority of scholars believe that Jude wrote first, and 2 Peter adapts Jude's material. I go with the minority that says that Jude wrote later, and adapted the material from 2 Peter. See [[Arguments for the priority of Jude]] and [[Arguments for the priority of 2 Peter]] for the arguments pro and con.

See [[here|A comparison of Luke and John]] for my list of the similarities between the Gospels of Luke and John.

See this external link to my list of [[Twelve explicit fulfillments of Scripture in Matthew|http://www.giffmex.org/blog/?p=505]].

See [[here|OT and Apocryphal quotes and allusions in 1 Peter]] for a list of all the Old Testament quotes and allusions in 1 Peter.

See [[here|OT and Apocryphal quotes and allusions in 1 Thessalonians]] for a list of the Old Testament quotes and allusions in 1 Thessalonians.

1 Timothy has several allusions to Genesis, Proverbs and other books of the Old Testament. See [[OT and Apocryphal quotes and allusions in 1 Timothy]]

See [[here|OT and Apocryphal quotes and allusions in 1, 2, 3 John]] for a list of the Old Testament quotes and allusions in 1, 2 and 3 John.

See [[here|OT and Apocryphal quotes and allusions in 2 Corinthians]] for a full list of the Old Testament quotes and allusions in 2 Corinthians.

See [[here|OT and Apocryphal quotes and allusions in 2 Peter]] for a list of all the Old Testament quotes and allusions in 2 Peter.

2 Thessalonians has several allusions to the Old Testament, especially to the book of Isaiah. See the full list of allusions here: [[OT and Apocryphal quotes and allusions in 2 Thessalonians]].

See [[here|OT and Apocryphal quotes and allusions in Colossians]] for a list of all the Old Testament quotes and allusions in Colossians.

Paul's letter to the Galatians has a number of Old Testament quotes and allusions, especially to the book of Genesis. See the full list [[here|OT and Apocryphal quotes and allusions in Galatians]].

See [[here|OT and Apocryphal quotes and allusions in James]] for a list of all the Old Testament quotes and allusions in the book of James.

The Gospel of John explicitly quotes the Old Testament 14 times. Kostenberger, 307-309, lists about 80 other verses in John that he believes allude to the OT. See the [[OT and Apocryphal quotes and allusions in John]] for the full list.

There are no quotes or allusions to the Old Testament or the Apocrypha in Philemon.

See a list of all the allusions to the Old Testament in Philippians: [[OT and Apocryphal quotes and allusions in Philippians]]

The book of Revelation has no direct quotes of the Old Testament, but has hundreds of allusions to the Old Testament. See [[Eight interesting facts about the use of the OT in Revelation]] and [[Gregory Beale's nine ways in which Revelation uses the OT]] for more details.

The Gospel of John and the book of Revelation have both traditionally been attributed to John the apostle. This makes it important to consider the [[Similarities between John's Gospel and Revelation]] and the [[Differences between John's Gospel and the book of Revelation]].

See [[Revelation and the Synoptic Gospels]], [[Revelation and Paul's letters]] and [[Revelation, Acts and the General Epistles]] for my summaries of commentators' comparisons of the book of Revelation and other books of the New Testament.

Romans 5.3-5 , James 1.2-4 and 1 Peter 1.6-7 are very similar. See [[here|Romans 5, James 1, and 1 Peter 1]] for their similarities and differences.

A thorny issue in Gospels research is whether John’s Gospel differs from Matthew, Mark and Luke about the day of the Lord’s Supper (Wednesday, rather than Thursday), and thus, the day of the crucifixion as well (Thursday rather than Friday). See [[The date of the Lord's Supper in John]]

There are allusions to the Old Testament in two passages in Titus. See [[OT and Apocryphal quotes and allusions in Titus]] for more information.

Titus contains one of Paul's "faithful sayings". See [[Faithful sayings in the Pastoral Epistles]] for more information.

Titus is one of the three 'Pastoral Epistles'. See [[The 'Pastoral Epistles']] for more information.

See my cartoon on [[How learning Hebrew distorts things|pointHebrew distorts everything]]

See my sad, sorry [[cartoon on clausal analysis|pointMy cartoon on clausal anaysis]]

When reading a biblical narrative it is helpful to identify each character in terms of the character type(s) he or she falls under. See my [[List of biblical character types]], taken from the article in the Dictionary of Biblical Imagery.

At least one scholar has noted [[A possible chiasm in Mark 2.1-3.6]].

Christians tend to downplay the importance of the Old Testament, and tend to neglect studying it. See [[Five reasons Christians tend to neglect the Old Testament]] and [[Seven reasons Christians should study the Old Testament carefully]] to see why they do this, and why things need to change.

Certain chapters in the book of Daniel are somewhat parallel. 
*Chs. 2 and 7 are dreams about the kingdoms of the world
*Chs. 3 and 6 are about miraculous deliverances of the faithful
*Cs. 4-5 are the judgments of God. The dreams in chapters two and seven may correspond

The book of Daniel has 12 chapters. The first six are third person narratives. The second six are first person visions and angelic visitations.

"Out of the eighty-five verses in Ruth, more than fifty are dialogue." {{squote{Source: E. Philipps, "Novella, Story, Narrative" in //Dictionary of the Old Testament: Wisdom, Poetry and Writings.// (Downer's Grove, IL: ~InterVarsity Press, 2008), 494.}}}

See here for [[John Goldingay’s five disadvantages to calling Genesis 3 the ‘fall’ of humanity]].

See this external link for my article [[Do Christians ‘cherry pick’ which parts of the Bible to obey?|http://www.giffmex.org/blog/?p=370]].

When speaking about the authorship of Ecclesiastes, we need to recognize that there are two distinct voices in the work. See [[The two authors of Ecclesiastes]] for more information.

Some commentators call the book of Ecclesiastes and its author "Qoheleth". Where did these two titles come from? See [[The title Ecclesiastes and the name Qoheleth]] for the answer.

I once wrote up a brief outline of the 'bad news' contained in the book of Ecclesiastes. You can see it [[here|Summary of the 'bad news' in Ecclesiastes]].

Scattered amidst the pessimism of the book of Ecclesiastes are a number of 'upbeat' passages. See [[The 'upbeat' verses in Ecclesiastes]] for a full list.

The author of Ecclesiastes portrays himself in a way that is reminiscent of King Solomon, but many scholars doubt that Solomon wrote the book. See [[Should we identify Qoheleth with King Solomon?]] for the full scoop.

Synagogue was already the term used for Jewish religious congregations. The first Christians may have chosen the Greek word ekklesia to describe their congregations in order to distinguish them from the Jewish synagogues.

"When Esther informed the king of Haman's treachery, the narrator introduces the reponse with 'Then King Ahasuerus said, and he said to Queen Esther...' ([[Esther 7.5|http://biblia.com/bible/esv/Esther%207.5]]). The awkward repetition of 'said' works very well to indicate the 'sputtering' of the king. He was so shocked that he had to catch his breath and start all over again." {{squote{Source: E. Philipps, "Novella, Story, Narrative" in //Dictionary of the Old Testament: Wisdom, Poetry and Writings.// (Downer's Grove, IL: ~InterVarsity Press, 2008), 492.}}}

"The Esther narrative is the one biblical text focused solely on life in the Diaspora." {{squote{Source: E. Philipps, "Novella, Story, Narrative" in //Dictionary of the Old Testament: Wisdom, Poetry and Writings.// (Downer's Grove, IL: ~InterVarsity Press, 2008), 495.}}}

The story of Esther is read annually by Jewish people during their celebration of Purim, which commemorates the divine deliverance recorded by this book.

Exegesis forms the bridge between hermeneutics (the laws of interpretation) and homiletics (preaching). Exegesis is the use of skills to apply the laws of interpretation to a particular text of the Bible in the process of preparing a sermon.

See my list of [[Ten ways in which the exodus event is portrayed as a new creation in the Pentateuch]].

See here for [[Six examples of the theme of expulsion and exile in the Old Testament]].

Narratives have both 'external' time and 'internal' time.
*External time refers to the stretch of time in which the events of the story take place.
*Internal time refers to how time is portrayed within the story. 
**Time can move quickly, through indications of the passage of time, for example, "Ten years later...", or through the use of flashbacks.
**Time can be slowed in a narrative, using dialogue and description.
{{squote{Source: E. Philipps, "Novella, Story, Narrative" in //Dictionary of the Old Testament: Wisdom, Poetry and Writings.// (Downer's Grove, IL: ~InterVarsity Press, 2008), 494.}}}

The documents of the New Testament can be divided into narratives (stories), and letters. The narratives can be further divided into biographies (the Gospels), historical narrative (Acts) and an apocalypse. For the subgenres and literary devices found in the New Testament narratives, see [[Subgenres in the NT narratives]] and [[Literary devices in the NT letters]].

The main issue in the book of Habakkuk is the issue of theodicy: that is, if God is in control, why do wicked people prosper? Habakkuk complains to God about the violence and injustice in Judah (1.2-4). Why won’t God do anything about it? Why is God silent about this?

Job and Habakkuk are two Old Testament books focus on the issue of theodicy. One commentator I read pointed out that Habakkuk’s concerns are the opposite of Job’s: Job wants to know why righteous people suffer. Habakkuk wants to know why wicked people prosper.

Both Job and Habakkuk are quite assertive in their complaints to God. The writers of the Psalms also voice similar complaints to God. But God does not condemn any of them for questioning his ways. In the case of Habakkuk, it is clear that although he questions God, he does not doubt God. He clearly affirms his trust of God in 3.17-19.

In ''1.3-4'' Habakkuk asks four questions: in 1.3 he asks two questions that begin with “How long?” In 1.4 he asks two questions that begin with “Why?”

''Habakkuk 1.3'' mentions six different words to describe the evil Habakkuk sees around him. The NIV translates them as injustice, wrong, destruction, violence, strife and conflicts. Some of these words reoccur in other parts of the book, especially the word for violence, which appears in 1.2, 1.3, 1.9, 2.8 and 2.17. Clearly, Habakkuk is upset because he is surrounded by violence and conflicts.

In ''1.4'' Habakkuk describes a desperate situation: evil people in Judah surround and intimidate the righteous people, and the legal and justice systems are failing. This is not how God’s nation is supposed to be.

In ''Habakkuk 1.5-11'' God responds to Habakkuk's complaint. God says that he is going to punish Judah by sending the Chaldeans (Babylonians) to overtake them (1.5-11). He describes their power and swiftness, their hunger to overtake other nations, and their self-confidence.

God’s reply in Habakkuk 1.5-11 troubles the prophet, who then complains to God again in ''1.12-2.1'': How can God use a greedy, idolatrous, and violent nation to punish God’s own people? How can God use evil people to punish people who are more righteous than they are?

Ancient rabbinic interpreters placed a correction in the notations to the Hebrew Bible for ''Habakkuk 1.12''. The Hebrew text says “We will not die”, but the rabbis corrected it so that it says “You will not die”, referring to God. We have no existing Hebrew texts of Habakkuk with the words “You will not die”, but they make better sense in the context. If Habakkuk is saying “We will not die”, it is not clear what he might mean by that. But if he is saying “You will not die”, then he is saying “God, you are from eternity, and you will not die. So why are you doing this?”

In ''1.14-17'' Habakkuk pictures the Babylonian king as a fisherman who gathers the nations like helpless fish in a net. He then worships his net and enjoys devouring the nations, the delicious fish he has caught. Habakkuk's struggle is this: How can God approve of this? How is it that God would ordain for this to happen?

In ''2.1'' Habakkuk announces he will camp out and wait for God to reply.

God replies to Habakkuk a second time in ''2.2-20.'' His reply has four parts: a call to write down a vision and wait for its fulfillment (2.2-3); the vision itself (2.4-5); a taunt song (a song written to make someone look like a fool) made up of five woes (2.6-20).

Many commentators have flipped the sentence of ''Habakkuk 2.2'' on its head. They interpret it as saying “Make it plain on tablets so that the one running may read.” Commentators say that God wants the letters big enough so that even someone passing by in a hurry can read it. But Walter Kaiser points out that what the sentence actually says is “...so that the one reading may run.” My interpretation of this is the same as the New International Version’s: Habakkuk is to write the message clearly on tablets so that the heralds assigned to carry the message on foot and read it out loud in public places may get going.

In ''Habakkuk 2.3'' God tells the prophet that although the vision of 2.4-5 may take a while to be fulfilled, when it finally comes, it will come quickly and suddenly. The Septuagint, the Greek translation of the Old Testament, is longer and changes the subject of the last part of the sentence. William Lane’s translation of the Septuagint reads: “the vision has its appointed time, and it will appear at length, and not to no purpose. If he is late, wait for him, because he will certainly come and will not delay. If he draws back, I will reject him.” The ‘he’ in the latter part of the verse refers to the Messiah. According to the Septuagint version, if someone claims he is the Messiah but then draws back, he is not really the Messiah, and God rejects him.

Hebrews 10.37-38 quotes ''Habakkuk 2.3-4'', and a comparison of the two shows that the writer of Hebrews has taken great liberties with the text: 1) he has quoted the longer Septuagint version of Habakkuk 2.3-4, quoted above; 2) he has moved the clause from 2.3 “If he draws back, I will reject him” after the words “but my righteous one shall live by faith” from 2.4, and 3) he has interpreted the words “If he draws back, I will reject him”  to refer not to the Messiah but to the person who pulls back from accepting the Christian faith. If the book of Hebrews were judged by the standards applied to quotes and references in modern writings, we would have to conclude that the author has misquoted Habakkuk terribly. But Hebrews is a first century sermon. The author’s goal is not to quote the text exactly but to use Habakkuk loosely as a point of departure in order to make his own point. And his point does not depend on his version being word-for-word identical to the original text.

''Habakkuk 2.4'' is a contrast with 2.3. Righteous people – the people whom God counts as in the right - are contrasted with the arrogant wicked man. They should not live like him. They should live by faith, by trusting in God even when the violence around them makes them wonder, as Habakkuk did, if God is really in control.

''Habakkuk 2.4'' is quoted twice by the apostle Paul (in Romans 1.17 and Galatians 3.11) to say that people are counted as righteous before God when they put their faith in Jesus the Messiah. 

''Habakkuk 2.5'' requires some explaining, since Bible versions differ. The basic idea of the Hebrew text is that wine acts as a traitor to trip up the proud, arrogant man (the one who will be described in 2.6-18). But some translations say that wine is an arrogant man (ESV) or that he who is given to much wine is a traitor (KJV, Spanish ~Reina-Valera). I think these translations don’t make sense of the context. Another possibility, which I really like, comes from the manuscript of Habakkuk as found in the Dead Sea Scrolls found in Qumran in the twentieth century. Instead of ‘wine’, this manuscript has ‘riches’. This makes more sense in context, as wine doesn’t appear again until verse 15, but greed is a constant theme from verse 5 on.

''Habakkuk 2.5'' compares the king to death: death and the grave are greedy and are never satisfied: no matter how many people die, death will hungrily  keep consuming them all. In the same way, the arrogant king of 2.6-18 conquers and collects the nations in order to consume them and their goods.

The theme of the taunt song in ''Habakkuk 2.6-19'' is that greed, violence and idolatry are sins that backfire on those who commit them: 
*those who plunder will be plundered (2.8); 
*those who get others drunk to shame them will one day be drunken and shamed by God (2.15-16); 
*violence will backfire (2.17); 
*and idols cause people to foolishly worship their own creation (2.18). 
*See also 3.14 where people are pierced with their own arrows.

''Habakkuk 2.6'' says that the ones who will taunt the arrogant king in the following verses are “all of them”, referring to the nations in verse 5. But that would make the nations, not God, the speaker in verses 6-19. English translations such as the NIV and ESV limit the words of the nations to verse 6, and understand the rest of the words of 2.6-19 as spoken by God to the arrogant king.

To whom is the taunt song of ''Habakkuk 2.6-19 directed?'' Most readers would rightly assume that the Lord is addressing the arrogant king of Babylonia. But the song itself does not say this. Some of the themes in the song are similar to the criticisms of King Jehoiakim of Judah in Jeremiah 22.13-19. This makes me wonder if Habakkuk deliberately left his text vague so that it is also an indirect criticism of Jehoiakim and other greedy tyrants closer to home.

There are five woes in ''Habakkuk 2.6-19'', each with a different focus: 
*in 2.6-8 the emphasis is on the foolishness of running off with creditors’ money; the creditors will rise up against you. 
*in 2.9-11 the emphasis is on the foolishness of using the money one has seized to build a secure and untouchable “house” (dynasty or realm) for oneself; the house itself will protest to God.
*in 2.12-14 the emphasis is on the foolishness of building cities using forced and underpaid labor. 
*in 2.15-17 the emphasis is on the foolishness of getting nations drunk in order to expose their nakedness and shame them; the Lord will do the same to the one who does this.
*in 2.18-20 the emphasis is on the foolishness of making and bowing to idols, when they are lifeless products of one’s own making. By contrast, the true God was to be worshiped in the Jerusalem temple. The nations should stop their idolatrous noise and attend to him.

The book of Habakkuk is quoted four times in the New Testament, and Habakkuk 2.4 was a rallying cry for Martin Luther the Protestant Reformation in the 16th century. This should make us eager to read it, to find out why this book is considered so important by Christians.

Knowing something about the author is usually important for interpreting a book. But we really don’t know anything about Habakkuk except what this book tells us, that he was a ‘prophet’ (1.1, 3.1). Even the meaning of his name is not clear because it is not a typical name in Hebrew. Scholars believe it might be a name from the Accadian language.

An ancient tradition about Habakkuk is found in the story of Bel and the Dragon, a late addition to the book of Daniel. according to that book, Habakkuk was a contemporary of Daniel and was a Levite. Bel and the Dragon should not be considered an accurate source of information on Habakkuk.

Knowing the context in which a book was written is also helpful for understanding a book. The book of Habakkuk presents itself in 1.5-6 as occurring soon before the rise of the Chaldeans (that is, the Babylonians). Habakkuk also laments the unjust and violent nature of his own people in 1.2-4. The time period that best matches this scenario is the reign of King Jehoiakim of Judah (who reigned 609-598 BC). Jehoiakim was a corrupt king placed in power by the ruler of Egypt, and reigned shortly before the rise of the Babylonians. Jehoiakim’s reign is described and criticized in 2 Kings 23.34-24.7, 2 Chronicles 36.4-8, and Jeremiah 22.13-19.

In Habakkuk 1.5-6 the appearance of Babylonia is treated as a surprising novelty, something unexpected by anyone. But from Habakkuk’s second complaint in 1.12 on, Habakkuk seems to be describing the Babylonian king in the present tense, as if the Babylonians have already arrived on the scene. 2.17 in particular seems to suggest that the Babylonians have already treated the nation of Lebanon violently. So probably 1.1-11 was a revelation given to Habakkuk before the appearance of the Babylonians, and 1.12 on was written after the Babylonians had been active for some time.

The book of Habakkuk is located in the biblical canon between the books of Nahum and Zephaniah. Nahum tells of the end of the Assyrian empire, so Habakkuk is an appropriate book to follow it, since in Habakkuk the Lord announces that he will raise up Babylonia, the empire that overthrew Assyria. Zephaniah has been considered by many to be a contemporary of Nahum and Habakkuk.

Looking at the table of contents of a book is usually a helpful guide to understanding and navigating through a book. The overall structure of the book of Habakkuk is quite clear:
*''Chapters 1-2'' consist of two rounds of dialogue between Habakkuk and the Lord. Habakkuk complains in 1.2-4, and God responds in 1.5-11. Habakkuk complains again in 1.12-2.1, and God responds in 2.2-20. 
*''Chapter 3'' is a hymn written by Habakkuk, apparently as a response to what he learned in the dialogue.
For a full outline of the book of Habakkuk [[see here|Full outline of the book of Habakkuk]]. 

Click the link for my [[Hebrews 13.20-25 overview chart]].

[img[http://www.giffmex.org/images/hebbigboy.jpg]]

See [[Hebrews 13.1-17 overview chart]] for my overview chart of Hebrews 13.1-17.

See here for my [[Hebrews 13.18-19 overview chart]].

When [[Hebrews 5.7|http://biblia.com/bible/esv/Hebrews%205.7]] mentions Jesus' "loud cries and tears offered up to the One who could save him from death", it is probably not a reference to the Garden of Gethsemane, but to [[Psalm 116|http://biblia.com/bible/esv/Ps%20116]]. See [[here|Jesus' loud cries and tears in Hebrews 5.7]] for more information.

Two important 20th century interpreters of the Psalms are Hermann Gunkel and Sigmund Mowinckel. They were form critics who categorized each psalm by its genre and attempted to determine a life setting for the psalms in the worship of Israel. Gunkel dated the psalms late, but Mowinckel was more convinced they were from Judah prior to the destruction of the Jerusalem temple in the sixth century. {{squote{J. Clinton ~McCann, //A Theological Introduction to the Psalms.// (Nashville: Abingdon Press, 1993) 16-17.}}}

Click the link to see a full list of the [[Images used in Jude]].

See my unfinished story fragment on the second coming here: [[Inauguration day]].

In verses 1 and 25 Jude says that his readers are 'kept' by God. In verse 1 the word is {{greek{τηρέω}}}, and in v. 24 the word is {{greek{φυλάσσω}}}. These verses form an inclusio, because the letter begins and ends with the same concept. {{squote{Source: various commentaries mention this.}}}

Mark contains several 'intercalated stories' - where one narrative acts as a frame around a second narrative. The frame story is interrupted by the other story, and only afterwards is the frame story resolved. See here for a list of [[Intercalated stories in the Gospel of Mark]]

See here for my overview list, [[32 ways to get more out of reading the Bible (without spending a fortune on books)]]

For a beautifully-made video showing the holy land from above, see this external link: http://vimeo.com/15034110.

See [[here|The structure of John 1.1-18 (Prologue)]] for an outline of John 1.1-18.

John 7.53-8.11 is a passage which many textual critics believe was not originally part of John's Gospel, but was inserted later. See [[Was John 7.53-8.11 part of the original text of John's Gospel?]] for a full discussion.

See [[here|The structure of John 12.37-50 (John explains the dynamics of belief and unbelief)]] for an outline of John 12.37-50.

See here for my [[Notes on John 13.1-20]].

See here for my [[Outline of John 13.1-20]].

See [[here|The structure of John 18.1-14 (Jesus' arrest)]] for an outline of John 18.1-14.

See our breakdown of Jude 19 here: [[Jude 19 clausal analysis]]

See our breakdown of Jude 20-21 here: [[Jude 20-21 clausal analysis]]

See our breakdown of the clauses of Jude 22-23 here: [[Jude 22-23 clausal analysis]]

See our breakdown of the clauses of Jude 24-25 here: [[Jude 24-25 clausal analysis]].

[[Jude 24-25|http://biblia.com/bible/esv/Jud%2024-25]] is a doxology. In this doxology, Jude motivates his readers, who are in danger of being deceived and seduced by the 'ungodly men'. He motivates them by pointing them to their eschatological hope, and by reminding them of the attributes of God:
*The readers will one day be presented joyfully before the presence of God as acceptable sacrifices to him. They should hold onto this hope in their minds as they resist those who are tempting them.
*The God they worship has the power to protect them from the temptations of these men.
*Both the ungodly men and the readers should recognize and submit to the glory, majesty, power and authority of God, and worship God for these qualities.

See all of my clausal analyses for Jude together in one place: [[All Jude clausal analyses]]

Jude is one of [[The general epistles]].

Scholars are agreed that Jude is one short letter rather than a combination of fragments from multiple documents.

See here for my [[Outline of Jude]].

Jude wrote his letter to warn his readers of the danger of false teachers that had entered their congregation. Nevertheless, this letter is not a polemic against the opponents and their views, but a pastoral letter meant to motivate his readers to action. Jude does not refute the teachings of the false teachers. Rather, he draws attention to their lifestyle, places them in the context of a larger history of false prophets, and reminds his readers of the prophetic warning that the apostles gave them about such teachers. {{squote{Source: Richard Bauckham, Jude, 2 Peter: Word Biblical Commentary, vol. 50. (Waco, TX: Word, 1983.)}}}

Click the link to see my full list of [[Speech functions in Jude]].

Judges presents us with a pessimistic, vicious circle of sin (see [[Judges 3.12-15|http://biblia.com/bible/esv/Judges%203.12-15]], [[3.30|http://biblia.com/bible/esv/Judges%203.30]]):
#They did evil
#God handed them over to their enemies
#They cried out to God
#He provided them with a liberator
#There was peace in the land
#They did evil again

Everett Harrison mentions a number of Latinisms in Mark - Latin words transliterated into Greek. See a list of them [[here|Latinisms in Mark]].

2 Peter sometimes mentions his opponents’ accusations and declarations, and responds to them. He does this by quoting their words. See [[Responses to Peter's adversaries in 2 Peter]].

Click on the link to see a list of [[The people and groups mentioned in 2 Thessalonians]].

2 Thessalonians has two thanksgiving sections, [[1.3-12|http://biblia.com/bible/esv/2%20Thess%201.3-12]] and [[2.13-14|http://biblia.com/bible/esv/2%20Thess%202.13-14]]. Or we could say that [[2.1-12|http://biblia.com/bible/esv/2%20Thess%202.1-12]] is a parenthetical note, and that [[2.13-14|http://biblia.com/bible/esv/2%20Thess%202.13-14]] concludes the thanksgiving section begun in [[1.3-12|http://biblia.com/bible/esv/2%20Thess%201.3-12]].

Acts contains several sections written in the first person plural ("we"), indicating that the author was present as a witness of the events in these sections:
*[[16.10-17|http://biblia.com/bible/esv/Acts%2016.10-17]]
*[[20.5-15|http://biblia.com/bible/esv/Acts%2020.5-15]]
*[[21.1-18|http://biblia.com/bible/esv/Acts%2021.1-18]]
*[[27.1-28.16|http://biblia.com/bible/esv/Acts%2027.1-28.16]]

The letter of James makes good use of alliteration in the original Greek. For further explanation, see [[Alliteration in James]].

In John’s Gospel, Jesus frequently prefaces his statements with the phrase “Amen, amen”.  See [['Amen, amen' in John]]

There are two beatitudes in the Gospel of John. See [[Beatitudes in John]].

There are precisely seven beatitudes in the book of Revelation. See them [[here|Beatitudes in Revelation]].

James often uses 'catchword linking' - beginning a new sentence with a word found in the previous sentence. See [[Catchword links in James]].

Some scholars find a chiasm in Galatians 4.1-7. See their proposal [[here|A proposed chiasm for Galatians 4.1-7]].

The Greek text of Philemon 5 says, "your love and your faith, that you have for the Lord Jesus and for all the saints." It's probable that the object of his faith was Jesus, but the recipients of his love were the saints. If this is the case, we have a chiasm in this verse. The first and last items go together, and the middle two items go together:
*Love
**Faith
**for the Lord Jesus
*for all the saints

John’s Gospel is filled with sharp contrasts between dark and light, the world above and the world below, etc. See [[Contrasts in John]]

See the link for [[Seven major contrasts in the book of Revelation]].

Several times, James cites the words of others and responds to them. See [[Diatribe in James]] for a chart on this phenomenon.

Paul makes repeated use of diatribe in Romans. He imagines a person raising objections, and then he refutes the objections. Paul had probably heard many of these objections during his evangelistic ministry. See our explanation, [[Diatribe in Romans]].

1 Thessalonians has a high number of references to what the Thessalonians already know. Paul is reminding them of things he told them when he was with them. See [[Disclosure formulas in 1 Thessalonians]] for a chart and explanation.

Almost all of the action in John takes place in the city of Jerusalem or its immediate surroundings. See [[Geography in John]]

John’s Gospel contains numerous ‘Hebraisms’ – expressions and constructions in Greek that show the influence of the Aramaic and Hebrew languages. See [[Hebraisms in John]]

Someone has proposed a chiastic structure to Hebrews 7.1-10. See it [[here|Proposed chiasm in Hebrews 7.1-10]].

See [[here|Imagery used in Philippians]] for a chart on all of the imagery and figurative language used in Philippians.

John’s Gospel is filled with irony, in which the characters say things that mean much more than they realize, and many other poignant instances in which the reader understands more than what the characters do. See [[Irony in John]]

James chides his readers as if they were little children. See [[Chiding in James]] for more information.

There are several words that we find for the first time in Greek literature in the letter of James. This gives the impression that James invented the Greek words [[in this chart|Words coined by James]].

At least three times James asks a question only to answer it rapidly. See [[Questions quickly answered in James]].

The language Jesus uses in his speeches in John's Gospel is “virtually indistinguishable” from the language used by the Evangelist himself (Kostenberger, 560). A good example of this is the difficulty of deciding where Jesus’ words to Nicodemus leaves off and where John’s explanatory comments begin in chapter 3 (I believe John’s own words start at either [[3.13|http://biblia.com/bible/esv/John%203.13]] or [[3.16|http://biblia.com/bible/esv/John%203.16]]). One wonders if John has paraphrased Jesus’ ideas in his own words, or if John’s own way of expressing himself has been shaped by Jesus.

There are various proposals for chiasms in John. See [[Links to proposed chiasms in John]]

John contains four longer discourses of Jesus, and a number of long conversations with individuals. See [[Jesus' major discourses in John]] and [[Dialogues in John]]

At times John's Gospel lapses into the historical present, a vivid story-telling technique. See [[The historical present in John]]

The author of the Gospel of John is clearly fond of clauses that begin with “in order that” and “because”

John's Gospel also contains examples of Hebrew parallelism. See [[Hebrew parallelism in John]]

John often combines positive statements with their opposite, negative counterparts. See [[Paired positive and negative statements in John]]

The Greek style of the Gospel of John – its vocabulary, sentence structure, etc – are very simple. Yet its message is very profound. See [[The simple Greek style of the Gospel of John]]

John’s Gospel refers repeatedly to Jesus’ opponents as “the Jews” as if it were a negative term (despite the fact that Jesus and his disciples are also Jews), and this fact is a factor that strains Jewish and Christian relations. 

In John’s Gospel there are numerous instances of statements that Jesus makes that are misunderstood by his hearers, and he has to correct their misunderstanding. See [[Misunderstandings in John]]

1 Timothy has no thanksgiving section, which one would expect in a first century letter. Paul goes directly to the matters he needs to cover with Timothy. 1 Timothy has no final greetings, either.

2 Peter is fond of pairing synonymous or nearly synonymous words. See the full list: [[Word pairs in 2 Peter]].

John interrupts his narrative at numerous points to add parethetical explanations or “asides”.  See [[Parenthetical insertions in John]]

The frequent use of the vocative 'brothers' in 1 Thessalonians (1.4, 2.1, 2.9, 2.14, 2.17, 3.7, 4.1, 4.10b, 4.13, 5.1, 5.4, 5.12, 5.14, 5.25) shows how much Paul cares for these new believers. He also addresses them as beloved (1.4), infants (2.7b), compares himself to both a mother (2.7c) and a father (2.11) in relation to them, and speaks of being 'torn' from them (literally 'orphaned,' 2.17).

See [[here|People and groups mentioned in 2 Timothy]] for a list of the people and groups mentioned in 2 Timothy.

See [[here|People and groups mentioned in Titus]] for a complete list of all the individuals and groups mentioned in Paul's letter to Titus.

The sections in 1 Corinthians 7-16 tend to start with formulas that include the Greek words {{greek{Περὶ δὲ.}}} See [[Περὶ δὲ formulas in 1 Corinthians]].

In this short letter, Paul pressures Philemon in numerous ways so that Philemon will do what Paul asks of him. See the list [[here|Paul's use of persuasion in Philemon]]

Paul's letter to the Philippians is 'warmly personal', and Paul uses the first person plural 102 times (Harrison, 340). In addition, Paul includes a long autobiographical section in chapter 3.  {{squote{Source: Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)}}}

There are 438 words in Philippians, used a total of 1633 times. There are 42 //hapax legomena// (words that occur in Philippians that do not occur in the rest of the NT). In addition there are 34 //hapax paulinas// (words that occur in Philippians and the rest of the NT but that do not occur in the other Pauline letters). {{squote{Source: Gordon D. Fee, Comentario de la epístola a los Filipenses. (Barcelona: Clie, 2006). }}}

You know how movies show 'reaction shots' of the characters to the action going on around them? The book of Revelation does that too. See [[John's 'reaction shots' in Revelation]].

James contains twelve rhetorical questions (statements in the form of a question). See [[Rhetorical questions in James]] for the list.

James' letter employs [[rhythm and rhyme|Rhythm and rhyme in James]].

The relatively small number of direct references to his readers in Romans may be due to the fact that Paul doesn't know them personally, and/or he is more focused on giving them the content of his gospel than he is on building rapport with them. See [[Direct mentions of the readers in Romans]].

An obvious literary feature of the book of Revelation is its frequent use of the number seven. For the full list, see [[Four ways in which the number seven appears in Revelation]].

1 Timothy 5-6 contains three solemn charges to Timothy: [[5.21|http://biblia.com/bible/esv/1%20Tim%205.21]], [[6.11-16|http://biblia.com/bible/esv/1%20Tim%206.11-16]] and [[6.20-21|http://biblia.com/bible/esv/1%20Tim%206.20-21]].

Many people think Revelation is a dark, frightening book. But despite this initial appearance because of the plagues and disasters in the book, Revelation really is a joyful book, filled with songs and rejoicing. See my list of 27 songs found in Revelation: [[Hymns, songs, and laments in Revelation]].

See [[here|Speech functions in Philemon]] to see a color-coded chart of the speech functions in Philemon.

Acts is filled with summaries of first century speeches and sermons. For more information see [[An introduction to the speeches in Acts]], [[A list of the main speeches in Acts]], [[Characteristics of the speeches in Acts]], [[Statistics about the speeches in Acts]], and [[Key questions to interpret the speeches in Acts]]

The book of Acts contains periodic summaries of the progress of the church. These summaries come after a problem that the church faces, and they show that the Spirit of God triumphs over every obstacle. See [[The summaries in Acts]] for a list and more details.

The number seven makes its appearance several times in the Gospel of Matthew. See a list here: [[The number seven in Matthew]].

The number three plays an important role in the Gospel of Matthew. See [[The number three in Matthew]] for more information.

Gordon Fee says that the letter to Titus has a less urgent character than 1 Timothy. It seems to be more a preventative measure against false teachers than a reaction to an urgent situation. {{squote{Source: Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul. (Peabody, MA: Hendrickson, 1994), 776 }}}

See [[here|Speech functions in Titus]] for a complete list of speech functions in Titus.

Paul's letter to Titus, though brief, contains rich imagery. See [[Images used in Titus]] for more information.

See this external link for a brief post I wrote on [[The solution to a riddle in the genealogy in Matthew 1|http://www.giffmex.org/blog/?p=16]].

See these external links to articles I wrote on 
*[[Obeying Matthew 1-2|http://www.giffmex.org/blog/?p=41]]
*[[Obeying Matthew 3-4|http://www.giffmex.org/blog/?p=42]]
*[[Obeying Matthew 5.1-12|http://www.giffmex.org/blog/?p=43]]
*[[Obeying Matthew 5.13-22|http://www.giffmex.org/blog/?p=50]]
*[[Obeying Matthew 5.23-30|http://www.giffmex.org/blog/?p=65]]
*[[Obeying Matthew 5.31-48|http://www.giffmex.org/blog/?p=71]], 

Jesus expected his followers to pray the Lord's prayer every day. We see this in the line “Give us this day our daily bread.” {{squote{[[See sources|Sources SM]]}}} - 

The Lord’s prayer doesn’t mention salvation, conversion, justification, the cross, the resurrection, the Holy Spirit, unity, faith, or love. The church is not mentioned directly, but could be inferred from the words “our” and “us”. {{squote{[[See sources|Sources SM]]}}} - 

The Lord’s prayer does not thank God for anything. It merely requests things of God. {{squote{[[See sources|Sources SM]]}}} - 

Immediately prior to the Lord's prayer ([[Matthew 6.7|http://biblia.com/bible/esv/Matthew%206.7]]), Jesus tells his followers not to pray in empty, vain repetitions as unbelieving people do. Yet many Christians pray the Lord's prayer in that way, on autopilot, not thinking about what they are praying.

Modern translations of the Bible omit the line “for yours is the kingdom and the power and the glory” from the Lord's prayer for several key reasons. See [[Reasons for omitting the doxology from the Lord's prayer]] for the reasons. {{squote{[[See sources|Sources SM]]}}} - 

See this external link to a blogpost I wrote on Mattthew 13, [[Article on the Parable of the Wheat and the weeds|http://www.giffmex.org/blog/?p=37]].

Immediately prior to the Lord's prayer ([[Matthew 6.6|http://biblia.com/bible/esv/Matthew%206.6]]), Jesus instructs his followers to pray in private, so that others would not see them. Yet the wording of the prayer itself is plural (“us”, “our”), not singular (“me”, “my”). For Jesus, his disciples are to pray even their private prayers with all of God’s people kept in mind. This prayer does not encourage any form of modern individualism that would place the desires of the individual before the desires of the collective people of God. {{squote{[[See sources|Sources SM]]}}} - 

There are six petitions or prayer requests in the Lord’s prayer. The last petition is stated in both negative and positive terms. The petitions are:
*//Hallowed be your name//
*//Your kingdom come//
*//Your will be done//
*//Give us this day our daily bread//
*//Forgive us our debts….//
*//Lead us not into temptation, but deliver us from evil.//
{{squote{[[See sources|Sources SM]]}}} - 

The first three petitions of the Lord's prayer are prayer requests for the benefit of God himself (his name, his kingdom and his will), and the other three petitions are prayer requests for the benefit of the one praying (food, forgiveness and protection). The prayer puts one’s prayer requests in the context of God’s own desires for the world. Jesus’ followers request things for themselves so that they can take part in bringing about the things that they desire for God. {{squote{[[See sources|Sources SM]]}}} - 

The first three petitions of the Lord's prayer go together because they are parallel, and one could even say they are somewhat synonymous. The prayer longs for God’s name to be praised, his authority to be recognized, and his will to be obeyed. {{squote{[[See sources|Sources SM]]}}} - 

There is a “heaven and earth” framework around the first three prayer requests of the Lord's prayer. Before the requests is the address “Our Father in heaven”, and after the first three requests is the line “on earth as it is in heaven.” The prayer recognizes the vast discrepancy between the way things are in heaven and the way things are on earth. The prayer longs for a global renewal in which the rift between heaven and earth is closed. {{squote{[[See sources|Sources SM]]}}} - 

The way most Christians tend to recite the Lord's prayer distorts its structure and meaning. See [[A different way to recite the Lord's prayer]] for my explanation and suggestion. {{squote{[[See sources|Sources SM]]}}} - 

The Great Commission in [[Matthew 28.18-20|http://biblia.com/bible/esv/Matthew%2028.18-20]] echoes several themes from the Lord’s prayer. See [[Parallels between the Lord's prayer and the Great Commission]] for more on this. {{squote{[[See sources|Sources SM]]}}} - 

The Lord's prayer is a missionary prayer. It commits the one praying to praise God, recognize him as king, and submit to his will. It also commits the one praying to urge others to do so. The Lord’s prayer is not content with leaving the world as it is. It is a prayer that intensely longs for world renewal.

The Lord's prayer prays that earth might be in the future as heaven is now. Thus the prayer assumes that there is a future for God and humankind in this world. This runs against the popular idea that Christians will ultimately leave earth behind to remain in heaven. {{squote{[[See sources|Sources SM]]}}} - 

I take the last three petitions of the Lord's prayer as asking God to help the church be part of the answer to the first three petitions. They are prayers for the provision, liberation and protection of the church in its pilgrimage and mission:
*Give us our bread and everything else we need today in order to advance your name, kingdom and will.
*Release us from the debt of the sins we have committed against you so that we are free to advance your name, kingdom and will. Do this because we are becoming people who also release others from their debts to us.
*Remove the trials/troubles/evils that would prevent us from advancing your name, kingdom and will. {{squote{[[See sources|Sources SM]]}}} - 

The Lord's prayer tells us to pray for bread, but in more than one passage in the Gospels we are told not to worry about bread/food: in the chapter just prior to the Lord's prayer, [[Matthew 5.25|http://biblia.com/bible/esv/Matthew%205.25]], [[31|http://biblia.com/bible/esv/Matthew%205.31]]; and in [[Matthew 16.6-11|http://biblia.com/bible/esv/Matthew%2016.6-11]]. Some commentators see this as a contradiction, and interpret 'bread' in the Lord's prayer as the eucharist, as Jesus, the bread of life, or as the future Messianic banquet (Allison, 126). I don't see these passages as contradictions or feel the need to resort to such spiritual interpretations. Jesus tells us we are to pray for our bread, and if we have committed our sustenance to God in prayer, then we need not be anxious about it. We merely need to work for it and trust that it will be provided.

The last petition of the Lord's prayer contains two words that can each be translated in more than one way. This requires the reader to make some tough interpretive decisions. See my discussion, [[Temptation/testing and evil/evil one in Matthew 6.13]]. {{squote{[[See sources|Sources SM]]}}} - 

There appear to be echoes of the Lord's prayer elsewhere in the NT (Allison, 132): 
*[[Mark 11.25|http://biblia.com/bible/esv/Mark%2011.25]] - Forgive, so that God may forgive your trespasses
*[[John 17.15|http://biblia.com/bible/esv/Jn%2017.15]] - "I do not ask that you take them out of the world, but that you keep them from the evil one." (ESV)
*[[Acts 21.14|http://biblia.com/bible/esv/Matthew%2021.14]] - “Let the will of the Lord be done.” {{squote{[[See sources|Sources SM]]}}} - 

See this external link to my post [[14 general insights about the Lord's prayer|http://www.giffmex.org/blog/?p=420]].

Exegesis is the interpretation of a particular text. The Greek prefix //ex-// means "outward" and the Greek verb //hegesthai// means "guide" or "lead". So exegesis is the process of drawing meaning out of the text.

In the //Interpreter's Bible//, Bruce Metzger compares the authors of the books of the New Testament with regard to the quality of their Greek and the skill with which they write. See my summary of his observations [[here|Metzger on the Greek style and skill of the writers of the New Testament]].

See [[My cartoon on Cain]], if you dare.

I have written several articles defending and explaining infant baptism. Click the links to read them at my old articles blog.
*[[My convoluted interactions with the doctrine of baptism|http://www.giffmex.org/blog/?p=17]]
*[[Two ‘Reformed’ hangups I had regarding infant baptism|http://www.giffmex.org/blog/?p=18]]
*[[A Giffmex defense of infant baptism|http://www.giffmex.org/blog/?p=19]]
*[[A clarification regarding the ‘Reformed hangups’ post|http://www.giffmex.org/blog/?p=25]]

See the most canonical cartoon I have ever done: [[My canon cartoon]]

[img[http://www.giffmex.org/images/img309.jpg]]

See [[My cartoon on the fall of humankind]], featuring the late Steve Irwin.

See my cartoon on dispensationalism [[here|My dispensationalist cartoon]].

The documents of the New Testament can be divided into narratives (stories), and letters. For the subgenres and literary devices found in the New Testament letters, see [[Subgenres in the NT letters]] and [[Literary devices used in the NT letters]].

See [[here|Names for God in Jude]] for a list of the names for God used in Jude.

"Good narrative is a complex interweaving of characters, plot and setting presented by the narrator, who speaks from outside the plot, moving it forward by reporting activities, descriptions and dialogue. In most cases the narrator in the biblical text is omniscient, knowing the inner lives of the characters and selectively reporting their thoughts, feelings and intentions. The narrator is often omnipresent, moving easily from one location to another, omnipotent in the domain of the story, and is rarely neutral but instead conveys a moral and ethical tone, passing judgment on characters and events." {{squote{Source: E. Philipps, "Novella, Story, Narrative" in //Dictionary of the Old Testament: Wisdom, Poetry and Writings.// (Downer's Grove, IL: ~InterVarsity Press, 2008), 492.}}}

Before investigating a biblical text, we should ask God to open our eyes, minds and hearts to receive what he has to tell us through the text. Biblical studies are by grace, not by works, in the same way that salvation is by grace, not by works.

We should remember that some proverbs in the book of Proverbs are not moral commands but are merely observations about life. Achtemeier mentions the following in this regard: [[14.20|http://biblia.com/bible/esv/Proverbs%2014.20]], [[17.8|http://biblia.com/bible/esv/Proverbs%2017.8]], [[11.16|http://biblia.com/bible/esv/Proverbs%2011.16]]. cf. [[13.8|http://biblia.com/bible/esv/Proverbs%2013.8]], [[18.11|http://biblia.com/bible/esv/Proverbs%2018.11], [[18.23|http://biblia.com/bible/esv/Proverbs%2018.23]], [[19.4|http://biblia.com/bible/esv/Proverbs%2019.4]], [[19.6-7|http://biblia.com/bible/esv/Proverbs%2019.6-7]], [[21.14|http://biblia.com/bible/esv/Proverbs%2021.14]], [[22.7|http://biblia.com/bible/esv/Proverbs%2022.7]]. {{squote{Sources: NIBC, 7, Achtemeter, 171}}}

The Old Testament divides sins into three categories:
#Willful sins – the sinner knows that his action is a sin, but does it anyway. Includes “sins done with a high hand” – open contempt for God and his word
#Unwitting sins – the sinner “knows the law but violates it accidentally and without malice aforethought” (Kaiser, Toward, 131)
#Sins of ignorance – the sinner acts without knowing the circumstances (Abimelech takes Sarah without knowing she is Abraham’s wife, Balaam is unaware the angel is in his path)

See [[here|OT and Apocryphal quotes and allusions in Hebrews]] for a list of all the Old Testament quotes and allusions in Hebrews.

The Old Testament attributes sin to corrupted hearts. Sin is internal. It is not considered just an external act. ([[Gen. 6.5|http://biblia.com/bible/esv/Gen%206.5]], [[1 Sam. 16.7|http://biblia.com/bible/esv/1%20Samuel%2016.7]], [[Isa.29.13|http://biblia.com/bible/esv/Isa%2029.13]], [[Jer. 17.9|http://biblia.com/bible/esv/Jeremiah%2017.9]])

I once drew a cartoon that refers to Obadiah. See it [[here|My Obadiah cartoon]].

"Throughout Esther there is an overabundance of word pairs, sets of statements and requests, and indications of parallel events." There are also triplets ([[3.13|http://biblia.com/bible/esv/Esther%203.13]], [[7.4|http://biblia.com/bible/esv/Esther%207.4]], [[8.11|http://biblia.com/bible/esv/Esther%208.11]]) and mentions of jubilation that contain four elements ([[8.16|http://biblia.com/bible/esv/Esther%208.16]], [[9.19|http://biblia.com/bible/esv/Esther%209.19]], [[9.22|http://biblia.com/bible/esv/Esther%209.22]]). {{squote{Source: E. Philipps, "Novella, Story, Narrative" in //Dictionary of the Old Testament: Wisdom, Poetry and Writings.// (Downer's Grove, IL: ~InterVarsity Press, 2008), 492.)}}}

Scholars group some of Paul's letters into collections to recognize their similarities:
*''The Pastoral epistles'' are so called because they are letters sent to Paul's colleagues (pastors) rather than to churches, and deal with ministry and leadership matters. They are 1 Timothy, 2 Timothy and Titus.
*''The Prison epistles'' are considered by many to have been written by Paul while he was in the Roman imprisonment mentioned in Acts 28. They are Ephesians, Philippians, Colossians, and Philemon. It should be noted that while 2 Timothy was also written from prison, it is not called a Prison epistle, because it was not written from the same imprisonment, and because it is part of the Pastoral epistles.

The chronological order of Paul's letters is pretty clear, and knowing when the letters were written is helpful in understanding their contents. See [[here|The chronological order of Paul's letters]] for more information.

The apostle Paul taught in a wide variety of contexts. Here is a list taken from Roy Zuck's //Teaching as Paul Taught.// [[Places where Paul taught]]

According to Dillard and Longman (242), chapters 1-9 of the book of Proverbs act as a hermeneutical grid to help interpret the individual proverbs in chapters 10-31.

Proverbs often seem to contradict each other (in a way similar to “Look before you leap” and “He who hesitates is lost” or “Birds of a feather flock together,” yet “Opposites attract”) – they are context-bound or time-senstive. See [[Proverbs 26.4|http://biblia.com/bible/esv/Proverbs%2026.4]] and [[26.5|http://biblia.com/bible/esv/Proverbs%2026.5]] which are side-by-side yet seemingly contradict. Achtemeier also mentions [[6.6-11|http://biblia.com/bible/esv/Proverbs%206.6-11]] versus [[15.16|http://biblia.com/bible/esv/Proverbs%2015.16]]. There is a time for everything, and a given proverb is more applicable at certain times than at others. For example, as Longman points out (IVP 543), there are times when you don’t want to wish your neighbors well in a cheery voice ([[27.15|http://biblia.com/bible/esv/Proverbs%2027.15]]). The fool is the one who naively uses a proverb at the wrong time ([[26.7|http://biblia.com/bible/esv/Proverbs%2026.7]], [[26.9|http://biblia.com/bible/esv/Proverbs%2026.9]]). “…we should ask, Is it always true, and if not, under what conditions is it true?” {{squote{(Longman, IVP 543).}}}

In interpreting the book of Proverbs, we should remember that proverbs by their very nature are not thorough in the way they describe life. They sacrifice precision in order to make a point in a pithy and concise way. Thus we can’t take the promises in Proverbs as guarantees of the way life will always work. “A proverb does not give guarantees; rather, it indicates the best route to a desired end. That end will be achieved, all other things being equal.” (Longman, IVP, 545).

We need to remember that proverbs by nature tend to oversimplify life, and interpret life in black and white, eliminating the gray area, as in, for example, the strong contrasts between wise people and fools. In reading them we will need to remember they are generalizations, and that there are bound to be exceptions to the rule.

Proverbs is an overly optimistic book. We should read Proverbs in the context of Job and Ecclesiastes, which provide a balance to the book, with their emphasis on the limitations and even the vanity of wisdom. Dillard and Longman (244) point out that [[Proverbs 14.26|http://biblia.com/bible/esv/Proverbs%2014.26]] sounds just like the advice of Job’s friends. There is recognition even in Proverbs ([[3.11-12|http://biblia.com/bible/esv/Proverbs%203.11-12]], [[16.9|http://biblia.com/bible/esv/Proverbs%2016.9]], [[21.30|http://biblia.com/bible/esv/Proverbs%2021.30]]) that there are other, mysterious factors at work, and that doing the wise thing doesn’t always lead to the intended results. The “better than” proverbs (e.g. [[19.1|http://biblia.com/bible/esv/Proverbs%20XX.XX]]) also imply that sometimes one has to choose actions that result in poverty, etc, in order to maintain one’s integrity.

Walter Brueggemann proposes a scheme of orientation, disorientation and reorientation to understand the Psalms. See [[this chart|Categorizing the Psalms by function]] for a summary of this approach.

One contentious issue in New Testament scholarship is the question of whether some of the letters attributed to Paul and Peter were written by other people using their name. See [[The question of pseudepigraphy in the New Testament]] for details.

“You do not write the history of the church, if you are expecting the end of the world to come any day” {{squote{(Ernst Käsemann, //Essays//, 28)}}}.

Here are some questions to ask yourself as you prepare to study a biblical text:
*Am I prepared to put into practice whatever I find in this passage?
*Am I prepared to research this passage in-depth instead of assuming that I already know what it says?
*Am I prepared to consider all the interpretations of this text before arriving at my conclusion?
*Is it my desire to exalt Christ and feed his church, or am I out to impress others with my knowledge?
*Am I prepared to preach what this text says, with boldness, even if its message will not be easy for my hearers to accept?
*Am I prepared to accept others' constructive criticism if either the content of my sermon or my attitude require such correction?

See this external link for a blog post in which I give a [[Response to Sam Harris’ Letter to a Christian Nation|http://www.giffmex.org/blog/?p=7]]

Scholars tend to disagree on whether Revelation 1.9-12 goes more with what precedes it or with what follows it. See my [[Four arguments in favor of tying Revelation 1.9-12a with 1.9b-20 rather than with 1.1-8]].

See here for my [[Outline for Revelation 1]].

See here for the [[OT and Apocryphal allusions in Revelation 1.1-8]].

See here for the [[OT and Apocryphal allusions in Revelation 1.9-20]].

See here for the [[OT and Apocryphal allusions in Revelation 2.1-7]].

See here for my [[Outline for Revelation 2.1-7]].

See here for the [[OT and Apocryphal allusions in Revelation 2.12-17]].

See here for my [[Outline for Revelation 2.12-17]].

See here for the [[OT and Apocryphal allusions in Revelation 2.18-29]].

See here for my [[Outline for Revelation 2.18-29]].

See here for the [[OT and Apocryphal allusions in Revelation 2.8-11]].

See here for my [[Outline for Revelation 2.8-11]].

See here for the [[OT and Apocryphal allusions in Revelation 3.1-6]].

See here for my [[Outline for Revelation 3.1-6]].

See here for the [[OT and Apocryphal allusions in Revelation 3.7-13]].

See here for my [[Outline for Revelation 3.7-13]].

See here for the [[Old Testament and Apocryphal allusions in Revelation 4.1-11]].

See here for my [[Outline for Revelation 4]].

See [[here|An “inventory” of Revelation 4]] for an inventory of the items listed in Revelation chapter 4.

See here for the [[OT and Apocryphal allusions in Revelation 5.1-14]].

See here for my [[Outline for Revelation 5]].

See here for my [[Outline for Revelation 6.1-8.1]].

See here for my [[Outline for Revelation 10]].

See here for my [[Outline for Revelation 11]].

Revelation 12 draws especially on imagery from the book of Daniel. See all the [[Old Testament and Apocryphal allusions in Revelation 12.1-17]]

See the link for my list of [[Ten ways in which Revelation 12 encourages persecuted Christians]].

See here for my [[Outline for Revelation 12]].

See here for my [[Outline for Revelation 13]].

See here for my [[Outline for Revelation 14]].

See here for my [[Outline for Revelation 15-16]].

See here for my [[Outline for Revelation 17]]

See here for my [[Outline for Revelation 18]]

See here for my [[Outline for Revelation 20.1-15]].

See here for my [[Outline for Revelation 21.1-22.5]].

See here for my [[Outline for Revelation 22.6-21]].

See here for the [[OT and Apocryphal allusions in Revelation 3.14-22]].

See here for my [[Outline for Revelation 3.14-22]].

See here for my [[Outline for Revelation 8.2-9.21]].

See here for [[My blog post on 17 things to know about Romans 12.1-2|http://www.giffmex.org/blog/?p=100]].

Some characters such as Samson are held up as a caricature of Israel’s sin:
#Like Israel, Samson was born because of God’s miraculous intervention in history
#Like Israel, Samson was consecrated from birth. In Israel’s case, the consecration was marked by circumcision as a sign of the covenant. In Samson’s case, the consecration was marked by his not shaving his hair, as a sign of his Nazirite vow.
#Samson was constantly attracted to the Philistine women around him, just as the Israelites were attracted to the pagan gods and nations around them.
#Samson only called on God in times of crisis. And as we saw above, Israel tended only to call on God after he handed them over to their enemies.
{{squote{Source: Course packet, John Stek, Calvin Theological Seminary.}}}

When reading the book of Proverbs (or any list of thoughts, quotes or observations), we should take time to savor each proverb, appreciating its depth and implications, instead of rushing quickly on to the next proverb.

After studying various manuals of exegesis, I have developed for my students a list of the steps for exegeting a passage. See [[The steps of exegesis]] for the full list.

1 John is the most difficult book of the NT to outline. Commentators are pretty much in full agreement concerning the delimitation of the pericopes or smallest units. But no one has yet produced a convincing outline that shows the relationships between the larger sections of the book. The problem is that John has not used transitional sentences, and has not built up an argument point by point in logical order. Rather, he weaves several themes together and comes back to them repeatedly. 1 John is more like a symphony circling back to repeat themes than an argument that flows from beginning to end.

A number of commentators use the following three tests of genuine faith as a way to divide the sections of 1 John. I remain unconvinced that these are keys to the structure of the book, but here are the tests:
*Do you believe that Jesus is the Christ, and that he came in the flesh?
*Do you live a righteous life?
*Do you love your brother?

There are a number of different views on how to best outline the book of Revelation. I note a number of the key issues in [[Observations about the structure of Revelation]].

1 Timothy appears to have an [[ABABA structure|The ABABA structure of 1 Timothy]].

Each chapter of 1 Thessalonians ends with a reference to the second coming of Christ ([[1.9-10|http://biblia.com/bible/esv/1%20Thessalonians%201.9-10]], [[2.18-20|http://biblia.com/bible/esv/1%20Thessalonians%202.18-20]], [[3.13|http://biblia.com/bible/esv/1%20Thessalonians%203.13]], [[4.16-18|http://biblia.com/bible/esv/1%20Thessalonians%204.16-18]], [[5.23|http://biblia.com/bible/esv/1%20Thessalonians%205.23]]).

I have a step-by-step [[Walk-through on the structure of Ephesians]] here

The similarity of John 2.13 and 11.55 should be noted in structuring the fourth Gospel.

The healing stories in chapters 5 and 9 have a striking number of  similarities. See [[Parallels between John 5 and John 9]]

The Upper Room discourse seems to come to an end at 14.31, but simply resumes again with the very next verse.

John 20.30-31 provides a premature conclusion to the book, giving the impression that chapter 21 has been added later as an epilogue.

John’s Gospel is clearly divided into two major sections, chapters 1-12 and chapters 13-21. The section 11.55-12.50, while belonging to the first section, act as a hinge between the two sections. 
*See our full [[Outline for John]]
*See also [[How John 11-12 acts as a hinge between the major sections of the Gospel]]

The first section of John's Gospel focuses on Jesus’ public ministry. He interacts primarily with outsiders, teaching them, correcting them, and arguing with them. Scholars say that this section also focuses on the theme of judgment. The second section focuses on Jesus’ interactions with his disciples – his Thursday night discourse in chapters 13-17, and, after his passion and resurrection, his post-resurrection interchanges with the disciples. This section also focuses on Jesus’ ‘glory’. See [[Comparing the two major sections of John]]

John uses a number of chronological transitions to structure the first half of his Gospel. See [[Chronological transitions in John]]

http://catholic-resources.org/John/Outlines-Letters.html has outlines of 1 John by C. H. Dodd, Raymond Brown and Dwight Moody Smith.

See [[here|Outline of 1 Corinthians]] for my outline of 1 Corinthians.

See [[here|Outline of 2 Thessalonians]] for an outline of 2 Thessalonians.

See here for my unfinished [[Outline of Romans]]. Note that links there lead to outlines of smaller sections.

These links take you to my outlines for [[2 John|Outline for 2 John]] and [[3 John|Outline for 3 John]].

The symbols from Revelation chapter one reappear in chapters two and three. See my table here: [[Connections between Revelation 1 and Revelation 2-3]].

Ben Witherington points out numerous parallels between Revelation 12 and Revelation 17. See [[Connections between Revelation 12 and Revelation 17]].

Ben Witherington has a chart showing seven different parallels between Jezebel in Revelation 2 and Babylon in Revelation 17-18: [[Connections between Revelation 2 and Revelation 17-18]]

There are numerous parallels between Revelation 6 and Revelation 19-20. See [[Connections between Revelation 6 and Revelation 19-20]].

Mark Wilson notes [[Fourteen things found both at the beginning and the end of Revelation]]. 

A point of contention between scholars studying the book of Revelation is the relationship between the seals, trumpets and bowls. See [[Comparing the seals, trumpets and bowls]] and [[The relationship between the seals, trumpets and bowls]].

See [[here|The sections of 1 John]] for a list of the separate sections of 1 John.

See [[here|An outline of Titus]] for our outline of the book of Titus.

At least one writer has proposed a chiastic structure to the entire letter of Romans. I'm not convinced, but [[here it is|A proposed chiastic structure to the entire letter of Romans]].

See a list of all the verses with textual variants for Philippians: [[Textual variants in Philippians]]

See a list of the textual variants for Galatians: [[Textual variants in Galatians]].

The author of the book of Jude seems to like the number three. See our list of Jude's threes: [[The number three in Jude]]

Here is a list of [[OT and Apocryphal quotes and allusions in 2 Timothy]]

See [[here|Accusations against the apostles in Acts]] for a list of the accusations lodged against the apostles throughout the book of Acts.

Angelic and demonic beings are mentioned six times in Paul's first letter to Timothy. See [[Angels and demons in 1 Timothy]] for a brief chart.

Paul's letter to the Philippians does not mention angels, the devil or demons.

The cross of Jesus Christ appears throughout 1 Corinthians. See the list of references [[here|The cross in 1 Corinthians]].

In John, Jesus’ crucifixion is not a tragic moment, but is Jesus’ hour of glory. Jesus offers himself voluntarily, and appears in complete control of his actions throughout the passion narrative. See [[The portrayal of the passion of Jesus in John]]

Future events are a major theme in 2 Thessalonians, especially in the second chapter. See [[Eschatology in 2 Thessalonians]] for more information.

In John's Gospel, Jesus offers eternal life to a world that is perishing. The phrase 'eternal life' functions as John's equivalent of the Synoptic Gospels' 'the kingdom of God', though John does mention the kingdom of God a couple times. See [[The life and perishing theme in John]]

See this external link for my list of [[Six passages on evil and the powers in Ephesians|http://www.giffmex.org/blog/?p=468]].

Luke makes a point of noting moments of eye contact between people in the book of Acts. See [[Eye contact in Acts]] for the list.

Faith is a key theme in 1 Timothy, popping up numerous times. See [[Faith in 1 Timothy]] for the full rundown.

Gordon Fee says that the virtues in Titus are not specifically Christian virtues. For more information see [[Gordon Fee on the virtues in Titus]].

Luke's Gospel has a number of references to food and eating. See my list: [[Food and eating in Luke]].

See this external link for [[Five instances of the theme  of ‘fulness’ in Colossians|http://www.giffmex.org/blog/?p=492]].

Godliness is a key word and theme in 1 Timothy. See my chart: [[Godliness in 1 Timothy]].

Paul mentions his gratitude in Philippians [[1.3|http://biblia.com/bible/esv/Philippians%201.3]] and [[4.6|http://biblia.com/bible/esv/Philippians%204.6]].

See this external link for my article on [[The theme of perfection in the book of Hebrews|http://www.giffmex.org/blog/?p=483]].

James doesn't mention the Holy Spirit, with the possible exception of [[4.5|http://biblia.com/bible/esv/James%204.5]].

The Holy Spirit is a major actor in the Gospel of Luke. See my list of Luke's mentions of the Holy Spirit [[here|The Holy Spirit in Luke]].

Jesus is presented in John as the fulfillment of and replacement for the temple in Jerusalem and various Jewish customs and festivals. See [[The temple in John]] and [[Jewish festivals and customs in John]]

Throughout the Gospel of John there are references to the fact that it is not yet Jesus’ “hour”, until [[12.23|http://biblia.com/bible/esv/John%2012.23]], where Jesus realizes that his hour has come. See [[Jesus' 'hour' in John]]

Jesus is presented as a new creation in John. See [[Creation and new creation in John]]

“[Jesus’] revelation [in the Gospel of John] turns in upon itself. What he reveals from heaven, over and over again, is simply that he is the Revealer sent from heaven!” (Michaels, 13)

Jesus reveals himself numerous times in John’s Gospel as the “I am”. This is a claim to God’s own name (Yahweh means “I am that I am”), and his opponents seek to stone him for blasphemy for it. See [[Jesus' 'I am' statements in John]]

The central theme in the Gospel of John is that Jesus is the Son who is sent from above by his Father to complete a mission, who successfully completes that mission, and goes away, returning to his Father. See [[Jesus as the Son of God in John]], and [[Jesus' descent and ascent in John]], [[The phrase 'The One who sent me' in John]], and [[Jesus' mission in John]]

The Gospel of John emphasizes Jesus’ supernatural knowledge, including his foreknowledge of things to come and his understanding of human hearts and thoughts. See [[Jesus' supernatural knowledge in John]], [[Jesus' foreknowledge in John]] and [[John's references to things the disciples will understand later]]

Jesus is presented in John as the one through whom God is seen. See [[Jesus as the revelation of God in John]]

There are several statements in John regarding Jesus as the 'Son of Man'. See [[Jesus as the 'Son of Man' in John]]

In John's Gospel, some individuals appear as representatives of the respective groups to which they belong. Nicodemus represents the Jewish leaders, the Samaritan woman represents Samaritans, etc. See [[Samaritans in John]], [[Gentiles in John]], [[John's opponents in John]], and [[Women in John]].

The Gospel of John has a trial motif and presents various witnesses that testify on Jesus' behalf. See [[The trial and witness theme in John]]

Magic surfaces four times in the book of Acts: [[8.9-24|http://biblia.com/bible/esv/Ac%208.9-24]] (Simon the sorceror), [[13.6-12|http://biblia.com/bible/esv/Ac%2013.6-12]] (~Bar-Jesus/Elymas the magician), [[16.16-18|http://biblia.com/bible/esv/Ac%2016.16-18]] (a girl with powers of divination), and [[19.13-20|http://biblia.com/bible/esv/Ac%2019.13-20]] (books of spells).

See this external link to my list of [[Fourteen passages on mercy and forgiveness in Matthew|http://www.giffmex.org/blog/?p=508]].

See this external link for my list of [[Six passages on the presence of God in Matthew|http://www.giffmex.org/blog/?p=513]].

Click the link for a list of [[The names for God in Philemon]].

See the link for a list of the [[Names for God used in 1 Corinthians]].

Click the link for a chart of the [[Names for God in 1 Timothy]].

Click to see a list of [[The names for God in 2 Timothy]].

See [[here|Names for God used in 2 Thessalonians]] for a list of the names for God used in 2 Thessalonians.

See [[Names for God in James]] for a full list of the names for God used in James.

The persecution that the Thessalonians were experiencing is a major theme of 2 Thessalonians chapter 1. See [[Persecution in 2 Thessalonians]] for more.

There is more theology than might think in the short book of Philemon. See my article [[Themes in Philemon]] and my chart [[Verse-by-verse analysis of the theological statements in Philemon]].

Prayer is mentioned at strategic points in the book of Acts. See [[Prayer in Acts]] for more details.

Paul mentions his imprisonment several times in Philippians: [[1.7|http://biblia.com/bible/esv/Philippians%201.7]], [[1.13|http://biblia.com/bible/esv/Philippians%201.13]], [[1.14|http://biblia.com/bible/esv/Philippians%201.14]], [[1.16|http://biblia.com/bible/esv/Philippians%201.16]], [[2.17|http://biblia.com/bible/esv/Philippians%202.17]], [[4.14|http://biblia.com/bible/esv/Philippians%204.14]]

See this external link for the [[Five times Paul refers to riches in Colossians|http://www.giffmex.org/blog/?p=499]].

The near absence of Satan and demons in Paul's letter to the Romans is striking, considering that Paul speaks at length of the fall of humankind, the sin of Adam, and the powerful way that sin makes use of the law. See [[Angels and demons in Romans]].

As in the other Pastoral epistles, the terms that Paul uses to talk about virtues in his letter to Titus are not specifically Christian terms, but words commonly used in Roman society.
*Three of the four virtues of Stoicism are represented in [[2.12|http://biblia.com/bible/esv/Tit%202.12]]: sobriety, justice and godliness.
*The requirements for elders in [[1.6-8|http://biblia.com/bible/esv/Tit%201.6-8]] are conventional virtues, not specifically Christian virtues.
{{squote{Source: Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul. (Peabody, MA: Hendrickson, 1994), 776 }}}

The book of Revelation displays [[God’s sovereignty over time|God’s sovereignty over time in Revelation]] in numerous ways.

See [[here|Faith and doubt in Titus]] for a chart on the theme of ''faith and doubt'' in Titus.

See [[here|Names for God in Titus]] for a table on the names for God used in Titus.

When we say 'Hallelujah', technically we are not praising God. Hallelujah is a call for others to praise: "Praise the Lord!" And incidentally, it is a great one word summary of the evangelistic message, by which we call the world to worship God as he deserves to be worshiped.

The book of Acts mentions a number of women. See the full list [[here|Women mentioned in Acts]]

The gospel of the word of God functions as one of the actors in the drama that is the book of Acts. See [[The importance of the gospel / the word of God in Acts]], [[Active verbs used for the word of God in Acts]], [[Phrases used to describe the word of God in Acts]], and [[Phrases used to describe the gospel in Acts]].

The importance of hard work and avoiding laziness is a major theme of 2 Thessalonians 3. See [[Work and laziness in 2 Thessalonians]] for more information.

One of the most important themes in Revelation is the theme of worship. See my extensive list on [[Worship in Revelation]].

See this external link to my list of [[Nine times Jesus is worshiped in Matthew|http://www.giffmex.org/blog/?p=502]].

Secondary themes in 2 Thessalonians include [[The antithesis between believers and unbelievers in 2 Thessalonians]], [[Election and predestination in 2 Thessalonians]], [[Justice/judgment in 2 Thessalonians]], and [[Satanic deception in 2 Thessalonians]]. Click on the links for details.

For such a short letter, Colossians mentions thanksgiving or gratitude a lot. One wonders whether why Paul felt he needed to stress this theme so much to this audience. See this list here: [[Gratitude in Colossians]]

The devil and demons are mentioned three times in James. See [[here|The devil, demons in James]] for the list.

The number three and series of threes appear in various ways in Mark. See [[The number three in Mark]] for a list.

The Hebrew title for the book of Psalms is Tehillim, "praises." {{squote{C. Hassel Bullock, //Encountering the book of Psalms.// (Grand Rapids: Baker, 2001), 22.}}}

See a clausal diagram for Titus 3.1-2 [[here|Titus 3.1-2 clausal diagram]].

See a diagram of the clauses of Titus 3.3 [[here|Titus 3.3 clauses]]

See a diagram of the clauses in Titus 3.4-7 [[here|Titus 3.4-7 clauses]].

Walter Brueggemann says that the Psalms have a twofold function: "First, the Psalms bring human experience to sufficiently vivid expression so that it may be embraced as the real situation in which persons must live." "Second,...the songs can also function to evoke and form new realities that did not exist until, or apart from, the actual singing of the song." {{squote{Source: Walter Brueggemann, //The Psalms and the Life of Faith.// (Minneapolis: Fortress Press, 1995), 27-28.}}}

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{{greek{Περὶ δὲ}}} means 'concerning' or 'regarding'. In 1 Corinthians 7-16 this phrase is one of the signs that Paul is treating, one by one, the matters mentioned in a letter which he has received from them.

|bgcolor:#66cc44;[[7.1|http://biblia.com/bible/esv/1%20Cor%207.1]]|bgcolor:#ddffaa;Concerning the things you wrote me about...|
|bgcolor:#66cc44;[[7.25|http://biblia.com/bible/esv/1%20Cor%207.25]]|bgcolor:#ddffaa;Concerning virgins...|
|bgcolor:#66cc44;[[8.1|http://biblia.com/bible/esv/1%20Cor%208.1]]|bgcolor:#ddffaa;Concerning food sacrificed to idols...|
|bgcolor:#66cc44;[[12.1|http://biblia.com/bible/esv/1%20Cor%2012.1]]|bgcolor:#ddffaa;Concerning spiritual gifts...|
|bgcolor:#66cc44;[[16.1|http://biblia.com/bible/esv/1%20Cor%2016.1]]|bgcolor:#ddffaa;Concerning the collection...|
|bgcolor:#66cc44;[[16.12|http://biblia.com/bible/esv/1%20Cor%2016.12]]|bgcolor:#ddffaa;Concerning our brother Apollos...|

{{squote{Source: Libronix search of {{greek{Περὶ δὲ}}} in 1 Corinthians. }}}