CrossLinks Topical Index - PE


peace : bow - no arrows - peace; covenant - peace; covenant - peace with animals; fear - handling; millennial kingdom - peace; peace - and righteousness; peace - attempt; peace - by obedience; peace - enemies offered; peace - false; peace - from God ; peace - global ; peace - Jesus not sent to bring; peace - not world's; peace - of God ; peace - out of God's will ; peace - prepare during; peace - prince of ; peace - taken; peace - wicked denied; rest - marriage
peace - and righteousness : Gen. 14:18; Ps. 72:3; Ps. 85:10; Isa. 32:17; Rom. 14:17; Heb. 7:1; Jas. 3:18
peace - attempt : Rom. 12:18; Heb. 12:14
peace - bow without arrows : bow - no arrows - peace
peace - by obedience : Lev. 26:3-7; Ps. 119:165; Isa. 48:18
peace - covenant : covenant - peace
peace - covenant with animals : covenant - peace with animals
peace - enemies offered : Deu. 20:10-18
peace - false : Deu. 29:19; Jer. 6:14; Jer. 8:11; Jer. 14:13; Jer. 23:17; Eze. 13:10; Eze. 13:16; Dan. 8:25 (KJV); 1Th. 5:3
peace - from God : Lev. 26:6-7; 2S. 7:1; 2S. 7:11; 1K. 5:4; 1Chr. 22:9; 1Chr. 22:18; 2Chr. 17:10; 2Chr. 20:30; Job 34:29; Ps. 4:8; Ps. 23:2; Ps. 29:11; Ps. 46:9; Ps. 65:7; Ps. 144:14; Ps. 147:14; Pr. 16:7; Isa. 9:6; Isa. 32:18; Isa. 53:5; Isa. 60:18; Isa. 63:14

✪ See peace - prince of. ". . . in the strenuous times, about the middle of the nineteenth century, when nearly all the Indians possessed firearms as well as horses, every tribe was permanently on a war footing and peace was a rare interlude in their lives." Ref-1396, p. 130


peace - global : Ps. 37:11; Ps. 46:9; Isa. 2:4; Isa. 9:5 (?); Isa. 9:7; Isa. 14:7; Hos. 2:18; Zec. 9:10

✪ Questionable: Isa. 9:5 (?);


peace - Jesus not sent to bring : Mat. 10:34; Luke 12:51
peace - marriage : rest - marriage
peace - millennial kingdom : millennial kingdom - peace
peace - not world's : John 14:27; John 16:33; Acts 10:36
peace - of God : Isa. 26:3; Php. 4:7; Col. 3:15; Rom. 5:1; Rom. 8:6

"It has been often found by experience; the martyrs have often showed plainly that the peace and calm of their minds were undisturbed in the midst of the greatest bodily torment, and have sometimes rejoiced and sung praises upon the rack and in the fire. If Christ is pleased to send forth his Spirit to manifest his love, and speaks friendly to the soul, it will support it even in the greatest outward torment than man can inflict." Ref-1289, pp. 178-179.


peace - out of God's will : Jonah 1:5

"[Jonah] had peace, perfect peace, in the midst of the storm. Yet the prophet was completely out of the will of God. You could also have lack of “peace” when a particular decision is right. Our Lord Jesus, for example, certainly did not have good feelings in the garden of Gethsemane when he was considering his decision to accept God's plan for the cross." Ref-0237, p. 68.


peace - prayer for : fear - handling
peace - prepare during : 2Chr. 14:7
peace - prince of : Gen. 14:18; Ps. 72:7; Isa. 9:6; Mic. 5:5; Zec. 9:10; Mat. 10:34; John 16:33; Heb. 7:1

✪ See peace - from God.


peace - taken : Jer. 14:19
peace - wicked denied : Isa. 48:22; Isa. 57:21
pearl : exegesis - Mat._13:45-46 ; sea - nations represented as
pearl - Gentile symbol : sea - nations represented as
pearl - Gentiles - parable : exegesis - Mat._13:45-46
pearls : swine - pearls before
pearls - before swine : swine - pearls before
peccability : Jesus - tempted
peccability - of Jesus : Jesus - tempted
Pederson, Randall J., Meet the Puritans: With a Guide to Modern Reprints : Ref-1320
Pederson, Randall J., Meet the Puritans: With a Guide to Modern Reprints - Beeke, Joel R., Meet the Puritans: With a Guide to Modern Reprints : Ref-1320
Pederson, Randall J., Meet the Puritans: With a Guide to Modern Reprints - Beeke, Joel R., Meet the Puritans: With a Guide to Modern Reprints - Meet the Puritans: With a Guide to Modern Reprints, Joel R. Beeke, Randall J. Pederson : Ref-1320
Pederson, Randall J., Meet the Puritans: With a Guide to Modern Reprints - Meet the Puritans: With a Guide to Modern Reprints, Joel R. Beeke, Randall J. Pederson : Ref-1320
peer : conform - pressure to
peer - pressure : conform - pressure to
Pekah : difficulty - Pekah - Hoshea
Pekah - Hoshea - difficulty : difficulty - Pekah - Hoshea
Pelagianism : Pelagianism - heresy ; Pelagianism - semi
Pelagianism - heresy :

"Pelagius, a British monk, came from Rome (c. 400) and advocated his theory which denied original sin, asserted man is able to do good apart from divine grace, and affirmed that Adam's sin concerned only himself." Ref-0019, p. 244. "Hence, according to Pelagius, human infants are not born with a predisposition to sin; they are born innocent, without sin. This means that humans have the ability to live lives that will please God." Ref-0062, p. 90. "All agree that Pelagianism is rank heresy. It was outrightly condemned by the Council of Ephesus in 431 A.D. Both the magisterial and radical reformers (at least the leading Anabaptists) condemned it as it is traditionally understood to mean (which Pelagius may or may not have meant—he was often ambiguous) that the human person, even after the fall, is capable of achieving saving righteousness apart from supernatural grace." Roger Olson, Prevenient Grace: Why it Matters, [http://www.patheos.com/blogs/rogereolson/2012/06/prevenient-grace-why-it-matters/] "Pelagius maintained, had endowed man with the capacity, based on the dictates of his conscience, to choose between good and evil. Distressed by the wishy-washy form of Christianity many Romans seemed to practice, Pelagius insisted that every Christian was bound to keep all of God’s laws." Ref-1522, p. 133. "In 431, at the Council of Ephesus, Pelagian theology, with its belief in free will and individual merit, was condemned and its proponents were branded as heretics within the boundaries of the empire." Ref-1522, p. 137.


Pelagianism - semi :

"The essence of semi-Pelagianism is that, although humans are fallen and bent toward sin, and cannot achieve righteousness without supernatural grace, they are able apart from supernatural grace to exercise a good will toward God and God awaits that first exercise of a good will before he responds with forgiveness and regenerating grace. The initiative is on the human side. . . . Semi-Pelagianism was condemned by the Second Council of Orange in 529—as Calvinists love to point out. (Usually they use that against Arminianism as if it were semi-Pelagian which it is not. They often gloss over the fact that the council ALSO condemned belief that God ordains anyone to evil!)" Roger Olson, Prevenient Grace: Why it Matters, [http://www.patheos.com/blogs/rogereolson/2012/06/prevenient-grace-why-it-matters/] "some bishops and monks in the late fifth century began to teach that, though salvation ultimately depends on God’s grace, lay Christians could through their own acts help initiate that grace—a position that later came to be known as semi-Pelagian." Ref-1522, p. 138.


Peleg : Peleg - division
Peleg - division : Gen. 10:25

✪ See language - divided. "Division". Dispersion of tower of Babel or possibly continental drift? "There are problems with equating the Peleg “division” with that of Babel. A minor consideration is that, in order to have influenced his parents’ choice of a name for him, the “division” - whatever it was - had to have already begun BEFORE, not after, Peleg's birth. It does not make sense that his parents would have waited until little Peleg was five years old before naming him! This strikes a logical blow at Ussher's dating of the Babel dispersion as five years after his birth. More significant is that, if we accept the genealogy of Shem in Luke 3:35-36, which includes the mention of Cainan, as correct - though differing from the Masoretic (Hebrew) text, it matches the Alexandrian Septuagint (Greek) version - then we clearly have Peleg in the FIFTH generation after the Flood (Shem > The Flood > Arphaxad > Cainan > Shelah > Eber > Peleg). Those who allege that the division in Peleg's day was that of Babel overlook the glaring inconsistency that the Babel event took place in the SECOND generation of the descendants of Japheth. Genesis 10:5 notes that from the sons of Javan, son of Japheth, “the coastlands of the nations were separated into their lands, every one according to his language. . .” (NASB). Since there was a universal language until Babel, we can pinpoint the language division as occurring in the second generation of Japhethites. But we must jump three generations forward to the fifth generation of Semites before we come to Peleg's division. Accounting for long human life spans at the time, plus a general equivalence in the timing of the generations following Noah's three sons (all childless while aboard the Ark), this means approximately 200 years separate the Babel and Peleg divisions. Thus, we must conclude they are NOT the same, and that one division is of languages, and the second, later one is of the earth itself - of the primeval single landmass. They cannot be one and the same event. There are also etymological considerations based on Peleg's name, which I cannot go into in this article, which strongly indicate the Peleg division involved water." Richard Lanser, Of Peleg and Pangaea, ABR ELECTRONIC NEWSLETTER Vol. 6, Issue 4, April 2006 [http://biblearchaeology.org] "The “Trilithon” in the Temple of Jupiter at Baalbek, Lebanon. These three stones are the largest building blocks in the world, each measuring 70 ft (21.5 m) long, 14 ft (4.3 m) high and 10 ft (3.1 m) thick, and weighing around 800 tons (726,000 kg). The shared knowledge, by people now widely separated, of how to move and precisely place such huge stones, is easier to understand if their geographical separation did not take place until after the Babel event." Richard D. Lanser, Making Sense of the Days of Peleg, Ref-0066, Vol. 22 No. 2 (2009), 51:64, p. 51. ". . . sedimentary rocks all over the world, though maintaining their clear layering, display the action of deforming forces. Folds and faults are seen in road cuts and quarries; jagged mountains reveal sedimentary layers twisted and thrust out of the horizontal plane they must have originally lain in. It stands to reason that, whatever the powerful forces were that deformed the sedimentary strata deposited by Noah’s Flood, they had to have acted sufficiently long after the Flood for the layers to have had time to firm up and maintain their integrity during deformation. This is an important observation! That the layers remain distance, rather than slumping and mixing during the tectonic activity, indicates the time of this great tectonic activity was NOT at the time of the Flood, but later." Richard D. Lanser, Making Sense of the Days of Peleg, Ref-0066, Vol. 22 No. 2 (2009), 51:64, p. 60. "Peleg may have been named prophetically, perhaps in a similar way to the prophecy implicit in Methuselah's name." Andrew Sibley, Dating the Tower of Babel events with reference to Peleg and Joktan, Ref-0784, 31(1) 2017, 80-87, p. 83. "This paper maintains that the reference to Peleg's division correlates with the scattering of people and confusion of language associated with the Babel event. There is good scriptural and commentary evidence in its favour, at least being a major part of the account. Any understanding of the Peleg reference needs to take this into account. In terms of the time of the Peleg–Babel incident, it is noted that early Jewish commentators placed it either at the end of Peleg's life according to the MT (340 years post-Flood in Seder Olam Rabbah), or according to the SP and LXX at Peleg's birth 401 to 411 years after the Flood (in Josephus's Antiquities). Evidence suggests the MT is the more accurate text and in an overall sense the preferred solution here, but either way the date actually falls into quite a narrow range, between 340 to 411 years post-Flood." Andrew Sibley, Dating the Tower of Babel events with reference to Peleg and Joktan, Ref-0784, 31(1) 2017, 80-87, p. 86.


Pella : Jerusalem - flight before 70 A.D.
Pella - Jews flee to : Jerusalem - flight before 70 A.D.
Pember, G. H., The Great Prophecies Concerning the Gentiles, the Jews, and the Church of God : Ref-1337
Pember, G. H., The Great Prophecies Concerning the Gentiles, the Jews, and the Church of God - SS-0085 : Ref-1337
Pember, G. H., The Great Prophecies Concerning the Gentiles, the Jews, and the Church of God - SS-0085 - The Great Prophecies Concerning the Gentiles, the Jews, and the Church of God, G. H. Pember : Ref-1337
Pember, G. H., The Great Prophecies Concerning the Gentiles, the Jews, and the Church of God - The Great Prophecies Concerning the Gentiles, the Jews, and the Church of God, G. H. Pember : Ref-1337
penal substitution : atonement - penal substitution
penal substitution - atonement : atonement - penal substitution
penance : Roman Catholicism - penance ; Vulgate - penance - Mat._3:1-2
penance - Roman Catholicism : Roman Catholicism - penance
penance - Vulgate : Vulgate - penance - Mat._3:1-2
Pendleton and McGarvey, Thessalonians, Corinthians, Galatians, and Romans : Ref-1039
Pendleton and McGarvey, Thessalonians, Corinthians, Galatians, and Romans - Cross-0110 : Ref-1039
Pendleton and McGarvey, Thessalonians, Corinthians, Galatians, and Romans - Cross-0110 - Thessalonians, Corinthians, Galatians, and Romans, Pendleton and McGarvey : Ref-1039
Pendleton and McGarvey, Thessalonians, Corinthians, Galatians, and Romans - Thessalonians, Corinthians, Galatians, and Romans, Pendleton and McGarvey : Ref-1039
Penkett, Pachomios, Augustine and His World : Ref-1255
Penkett, Pachomios, Augustine and His World - Augustine and His World, Andrew Knowles and Pachomios Penkett : Ref-1255
Penkett, Pachomios, Augustine and His World - Augustine and His World, Andrew Knowles and Pachomios Penkett - Knowles, Andrew, Augustine and His World : Ref-1255
Penkett, Pachomios, Augustine and His World - Knowles, Andrew, Augustine and His World : Ref-1255
Penkett, Pachomios, Augustine and His World - Knowles, Andrew, Augustine and His World - Logos-0672 : Ref-1255
Penney, Russell. Overcoming the World Missions Crisis : Ref-0229
Pentateuch : law - Moses wrote; Moses - Torah - author ; Pentateuch - Samaritan - variations with LXX and MT

"five scrolls," Latin. Equivalent to Torah.


pentateuch - Mosaic authorship : Moses - Torah - author
Pentateuch - Moses wrote : law - Moses wrote
Pentateuch - Samaritan - variations with LXX and MT : John 4:20

"The [Samaritan Pentateuch] differs from the Masoretic text in about 6,000 places. In about 2,000 of these cases, it agrees with the LXX against the MT." Ref-0232, p. 289. "[A]fter the Ten Commandments in Exodus 20 and Deuteronomy 5, the Samaritan Pentateuch inserts a long passage, commanding that the Israelites build an altar on Mount Gerizim. In Deuteronomy 27:4, instead of Mount Ebal the Samaritan Pentateuch reads Mount Gerizim. With such views it is not surprising that the Samaritans rejected the rest of the Old Testament, which often praises Jerusalem and Zion." Ref-0236, p. 142. "There are discrepancies between the Samaritan Pentateuch and that of the Hebrew. For example, the editor(s) who produced this ancient document from the older Hebrew Text apparently felt that the antediluvians were not likely to have lived 150 years or so without begetting any sons. Accordingly, the ages in which several of these Patriarchs fathered, as well as the total length of their lives, has been reduced by a century such that the span from the creation to the Deluge is 349 years shorter than recorded in the Hebrew Text. Contrariwise, the interval from the Flood to Abraham's departure from Haran into the land of Caanan is 490 years longer in the Samaritan Pentateuch than the values recorded in the Masoretic Hebrew Test. Moreover, the Samaritan text differs in matters of varying significance from the Masoretic Text in about 6,000 places." Ref-0186, p. 11. "The temple was built on Gerizim. The Pentateuch was forced to give its support to the new Zion. And to this day “the foolish people that dwell in Sichem” as the Son of Sirach (50:26) calls them, though insignificant in numbers, have continued to maintain a separate existence. In all these centuries, moreover, they have lost none of their capacity for groundless assertions, or their superstitious reverence for Gerizim. Heaven, as they claim, lies directly over or near this spot. Here Adam built his first altar, and was himself made from its sacred earth. Here the ark rested after the flood, for it is the real Ararat of the Bible, and the exact place is shown where Noah disembarked and offered thankful sacrifices. Here, too, Abraham brought his son Isaac as a burnt-offering to the Lord, and here as well, strange to say, the patriarch Jacob on his way to Padan-Aram found his Bethel and dreamed sweet dreams of heaven." Bissell in Lange, J. P., Schaff, P., & Bissell, E. C. (2008). A commentary on the Holy Scriptures : Apocrypha (8). Bellingham, WA: Logos Research Systems, Inc. "The Samaritans acknowledge no Scriptures save the five books of Moses, and these they hold in an edition that is significantly different from that of the Jews. Some scholars argue that the Samaritan text represents an independent tradition which may, in part, better represent the original than does the Masoretic text of the Jews. In spite of the agreement of some Dead Sea Scroll fragments with the Samaritan version, however, the best evidence seems to indicate that the Samaritans produced their Pentateuch in the second century B.C. to give legitimacy to their theological views and practices.11 [11] This is an involved technical issues. Bruce K. Waltke, “Samaritan Pentateuch,” in Anchor Bible Dictionary, ed. David Noel Freedman, 6 vols. (New York: Doubleday, 1992), 5:932-940, provides an excellent survey and bibliography." Ref-1200, p. 198.


Pentecost : chronology - A.D. 0033 (late May) - Pentecost - Steinmann ; feasts - scriptures read ; leaven - to be offered; Pentecost - law given on ; Ex. 19:1; Ex. 23:16; Ex. 34:22; Lev. 23:14-21; Num. 28:26; Deu. 16:10; Acts 2:1

✪ Greek for 50 days. Feast of Weeks. Hebrew shavuot. "In the Old Testament this feast is spoken of in a number of places with a variety of names. It is referred to as the ‘feast of weeks’ in Exodus 34:22 and Deuteronomy 16:10; it is called the ‘feast of harvest’ in Exodus 23:16; and it is known as the ‘day of firstfruits’ in Numbers 28:26. The celebration is most often referred to as the Feast of Weeks (Heb. shavuot). . .In later Judaism it became the anniversary of the giving of the law to Moses at Mount Sinai, which is not an unreasonable possibility in light of the time notation given in Exodus 19:1." Ref-0105, pp. 34-35. Feast of Weeks, Pentecost, 6th of Sivan. Passover + Shabbat + Morrow + 50 days (Lev. 23:15-22). "Name given by the Greek-speaking Jews to the festival which occurred fifty days (ἡ πεντηκόστη, sc. ἡΜέρα = "Ḥag Ḥamishshim Yom"; comp. Lev. 23:16) after the offering of the barley sheaf during the Passover feast (Tobit ii. 1; II Macc. xii. 32; Josephus, "Ant." iii. 10, § 6; I Cor. xvi. 8; Philo, "De Septenario," §21). The Feast of the Fiftieth Day has been a many-sided one (comp. Book of Jubilees, vi. 21: "This feast is twofold and of a double nature"), and as a consequence has been called by many names. In the Old Testament it is called the "Feast of Harvest" ("Ḥag ha-Ḳaẓir"; Ex. 23:16) and the "Feast of Weeks" ("Ḥag Shabu'ot"; Ex. 34:22; Deu. 16:10; 2Chr. 8:13; Aramaic, "Ḥagga di-Shebu'aya," Men. 65a; Greek, έορτὴ έΒδοΜάδων), also the "Day of the First-Fruits" ("Yom ha-Bikkurim"; Num. 28:26; ήΜέρα τῶν νεῶν, LXX.). In the later literature it was called also the "closing festival" ("'aẓeret"; Ḥag. ii. 4; Aramaic, "'aẓarta"; Pes. 42b; Greek, ἄσαρθα Josephus, l.c.). It is called, too, the "closing season of the Passover" ("'aẓeret shel Pesaḥ"; Pesiḳ. xxx. 193) to distinguish it from the seventh day of Passover and from the closing day of the Feast of Tabernacles, i.e., the end of the fruit harvest (Lev. 23:36; Num. 29:35; Deu. 16:8)." s.v. Pentecost, Jewish Encyclopedia, 1906. [http://www.jewishencyclopedia.com/articles/12012-pentecost] accessed 20150309.


Pentecost - date - Steinmann : chronology - A.D. 0033 (late May) - Pentecost - Steinmann
Pentecost - law given on : Ex. 19:1; Ex. 19:9-19; Lev. 23:4-22; Acts 2:1

"Observe that the oral giving of the Law was on the 6th day of the 3rd month. Moses and he children of Israel came to Sinai in the 3rd month, “the same day” (Ex. 19:1) which means the 3rd day of the 3rd month. Now the people were to come back to the Mount 3 days after their arrival (Ex. 19:9-19 where verses 9 and 10 speak of the 4th day of the 3rd month, i.e. today and the 5th day, i.e. tomorrow). Thus they came back on the 6th day (numbering inclusively) of the 3rd month which is fixed permanently by the instructions in Leviticus 23:4-22 as being the “Feast of Weeks” or Pentecost." Ref-0186, p. 57.


Pentecost - leaven offered : leaven - to be offered
Pentecost - Ruth read : feasts - scriptures read
Pentecost, J. Dwight, Daniel : Ref-1551
Pentecost, J. Dwight. Designed to be Like Him : Ref-0092
Pentecost, J. Dwight. Designed to be Like Him - Designed to be Like Him : Ref-0092
Pentecost, J. Dwight. The Words and Works of Jesus Christ. : Ref-0202
Pentecost, J. Dwight. The Words and Works of Jesus Christ. - The Words and Works of Jesus Christ : Ref-0202
Pentecost, J. Dwight. Things To Come : A Study in Biblical Eschatology. : Ref-0050
Pentecost, J. Dwight. Things To Come : A Study in Biblical Eschatology. - Things To Come : A Study in Biblical Eschatology : Ref-0050
people : Gentiles - people of God; Israel - people vs. nations ; Israel - rejected temporarily
people - not mine - Jews : Israel - rejected temporarily
people - of God - Gentiles : Gentiles - people of God
people - vs. nations - Israel : Israel - people vs. nations
People’s New Testament, Johns : Ref-1026
People’s New Testament, Johns - Cross-0097 - Johns, People’s New Testament : Ref-1026
People’s New Testament, Johns - Johns, People’s New Testament : Ref-1026
Peqah : archaeology - Peqah - seal ; archaeology - Tiglath-pileser III's palace
Peqah - archaeology - seal : archaeology - Peqah - seal
Peqah - archaeology - Tiglath-pileser III's palace : archaeology - Tiglath-pileser III's palace
Perazim : Perazim - Mt., God's victory
Perazim - Mt., God's victory : 2S. 5:20; 1Chr. 14:11; Isa. 28:21
perdition : Antichrist - perdition of
perdition - son of : Antichrist - perdition of
Perea : Perea - John the Baptist beheaded
Perea - John the Baptist beheaded : Mat. 19:1-12

"[t]he text comes alive with the observation that the Pharisees’ query regarding divorce takes place in Perea, the precise region where Herod Antipas beheaded John the Baptist after being confronted by John regarding his divorce (Mat. 14:1 and following). It is obvious that the Pharisees were attempting to lure Jesus into a situation where Herod might kill him, too." Ref-0110, p. 262.


Perez : Perez - divided; Perez - illegitimate so generations expelled
Perez - divided : Dan. 5:28; Gen. 38:29; 1Chr. 13:11
Perez - illegitimate so generations expelled : Deu. 23:2; Gen. 38:29; Gen. 49:10; Ru. 4:12; Ru. 4:18; 1S. 9:1; 1S. 9:21; 1S. 10:1; 1S. 10:21; 1Chr. 8:33; Mat. 1:3; Luke 3:33; Acts 13:21
perfect : perfect - be; perfect - God; perfect - maturity ; perfect - offering required; perfect - Word; sacrifice - perfect ; sinless - Jesus
perfect - be : Mat. 5:48
perfect - God : Job 37:16
perfect - man : sinless - Jesus
perfect - maturity : Mat. 19:21; 1Cor. 13:10 (?)

✪ Questionable: 1Cor. 13:10 (?);


perfect - offering required : Lev. 22:20-22; Deu. 17:1; Mal. 1:13
perfect - sacrifice : sacrifice - perfect
perfect - Word : 2S. 22:31; Ps. 18:30; Ps. 19:7
perfected : perfected - believers; perfected - by suffering
perfected - believers : Php. 3:12; Php. 3:15; Eph. 4:13-14
perfected - by suffering : Isa. 48:10; Heb. 2:10; Heb. 5:8-9

✪ Mary, Queen of Scots' "utterances in her forties show on the one hand an infinitely nobler and deeper spirit, and on the other a serenity and internal repose quite out of keeping with her previous behaviour. Mary Stuart achieved this serenity and this intelligence at the cost of much pain, heart-searching and suffering." Ref-1388, loc. 9367


perfection : perfection - consummation of; perfection - maturity
perfection - consummation of : Ps. 119:96
perfection - maturity : 1Cor. 13:10-12; Heb. 6:1
perform : Word - God performs His
perform - Word by God : Word - God performs His
perichoretic union : Christ - in Father
perichoretic union - Jesus in the Father : Christ - in Father
period : day - period
period - day : day - period
perish : evil - perish; perish - God will's none
perish - evil : evil - perish
perish - God will's none : Mat. 18:14; Rom. 9:18
Perizzites : destroyed - not - Amorites, Perizzites, Hittites, Hivites, Jebusites
Perizzites - not destroyed : destroyed - not - Amorites, Perizzites, Hittites, Hivites, Jebusites
permanence : permanence - spiritual over physical; scripture - permanent
permanence - of scripture : scripture - permanent
permanence - spiritual over physical : 2Cor. 4:18
permanent : covenant - unconditional
permanent - covenant : covenant - unconditional
permission : Satan - controlled by God
permission - granted by God : Satan - controlled by God
perpetual : prayer - without ceasing
perpetual - prayer : prayer - without ceasing
Perschbacher, Wesley J., The New Analytical Greek Lexicon of the New Testament : Ref-0953
Perschbacher, Wesley J., The New Analytical Greek Lexicon of the New Testament - The New Analytical Greek Lexicon of the New Testament, Wesley J. Perschbacher : Ref-0953
persecuted : prophets - persecuted
persecuted - prophets : prophets - persecuted
persecution : antisemitism - justifying; Jews - persecute Christianity ; Paul - persecutes Christians; persecution - brings repentance; persecution - fruit of; persecution - in name of God; persecution - Jews ; persecution - of saints ; persecution - promised; persecution - purpose ; persecution - reaping own fruit; persecution - spreads gospel; persecution - without cause; stumble - by persecution; suffering - rejoice in
persecution - brings repentance : Jdg. 10:10; Isa. 26:16; Jer. 2:27
persecution - Christianity by Jews : Jews - persecute Christianity
persecution - Christians by Paul : Paul - persecutes Christians
persecution - fruit of : Ex. 1:12; Mark 13:9
persecution - in name of God : Isa. 66:5; John 16:2; Acts 26:9-11
persecution - Jews :

"In A.D. 306 the Council of Elvira in Spain banned all community contact between Spanish Christians and the “evil” Hebrews. Especially prohibited was marriage between Christians and Jews, except where the Jew was willing to be converted." Ref-1263, p. 22. ". . . at the Fourth Lateran Council (1215), at which the dogma of transubstantiation was canonized, baptized Jews were forbidden to practice Jewish customs; Jews were forbidden to appear in public at Easter time and were barred from public office. They were even required to wear a distinguishing badge. The Council of Canterbury in England (1222) affirmed these same prohibitions." Ref-1263, p. 25. ". . . suppression and humiliation of the Jews was extended to mass expulsion, just one step away from extermination. Britain initiated this move when Edward I, having first confiscated Jewish assets, expelled them all in 1290. Only after more than 350 years were they able to return under Oliver Cromwell, though even then with qualified scrutiny. Not until the middle of the nineteenth century would they obtain full citizenship in Great Britain. Jews were also expelled from France in 1306 and again in 1394. Having become prosperous in Spain, after the Inquisition they were all expelled in 1492, but they met the same fate in Portugal where they fled." Ref-1263, p. 26. "The blood libel accusation, originating in Norwich, England in 1144, charged the Jews with infanticide in using a slain child’s blood to make matzos, the unleavened bread consumed at Passover." Ref-1263, p. 26. "In 1648 savage slaughter of many Ukrainian Jews was instigated by Russian Cossacks upon their refusal to convert to the Orthodox faith. Killing was accompanied by barbarous tortures: the victims were flayed alive, split asunder, clubbed to death, roasted on coals, or scalded with boiling water. Even infants at the breast were not spared . . . Scrolls of the Law were taken out of the synagogues by the Cossacks who danced on them while drinking whiskey. After this, Jews were load upon them and butchered without mercy." Ref-1263, p. 29 ". . . at the commencement of his reign the anti-Semitic Pope Pius VI (1773-1799) published his Edict on the Jews that led directly to forced baptisms as well as abductions from Jewish parents. Jews were also obliged by law to listen to contemptuous and insulting sermons. In 1787 an Austrian law compelled Jews to adopt German-sounding first and family names, many of which translated into insults." Ref-1263, p. 30


persecution - of Israel - justifying : antisemitism - justifying
persecution - of saints : Dan. 7:25; Mat. 5:10-12; Mat. 10:23; Mark 13:9-13; Luke 5:22; 2Cor. 1:5; Gal. 4:29; Php. 1:29; 2Ti. 3:12; Heb. 11:35-37

"Later that day, they [William Seward and Howell Harris] stood on a table in the market-place: We had continual showers of stones, walnuts, dirt, a cat and also a dead dog thrown at us. I was much afraid for the hurt on my eye, but the voice to me was ‘Better endure this than hell!’ I was struck on my forehead and under my right eye again, and also on my side with a stone." Ref-1305, p. 1:583. "In all ages, we find that a disposition to persecute for opinion's sake, has been manifested by wicked men, whatever may have been their opinions or sentiments on religious subjects. The intolerant jew, and the bigoted pagan, have exhibited no more of a persecuting spirit, than the nominal professor of christianity, and the infidel and the avowed atheist. Indeed, it seems to be an "inherent vice," in unsanctified nature to endeavour by the pressure of physical force, to restrain obnoxious sentiments, and to propagate favourite opinions. It is only when the heart has been renewed and sanctified by divine grace, that men have rightly understood and practised the true principles of toleration." Ref-1306, loc. 14. "The history of the church may almost be said to be a history of the trials and sufferings of its members, as experienced at the hands of wicked men. At one time, persecution, as waged against the friends of Christ, was confined to those without; at another, schisms and divisions have arrayed brethren of the same name against each other, and scenes of cruelty and woe have been exhibited within the sanctuary, rivalling in horror the direst cruelties ever inflicted by pagan or barbarian fanaticism. This, however, instead of implying any defect in the gospel system, which breathes peace and love; only portrays [sic] in darker colours the deep and universal depravity of the human heart." Ref-1306, loc. 242. "[See for examples of persecution while preaching the gospel.]" Ref-1310, pp. 161-163. "So Pole and Mary turned to force—the acts for which her reign is remembered. It was the most intense persecution of its kind anywhere in sixteenth-century Europe. Possession of heretical or treasonable literature was made subject to the death penalty. The heresy laws were re-enacted in 1554, and at least 231 men and 56 women (compared with 2 under Edward VI) were burned, 85 percent of them in London, . . . The most famous victims, however, were senior churchmen—Bishops Latimer of Worcester and Ridley of London, and Archbishop Cranmer, representing thirty years of the evangelical movement." Ref-1509, p. 177. "These dramatic accounts come from Foxe’s Book of Martyrs, one of the great and now unread pillars of England’s history. John Foxe’s Actes and Monuments of these Latter and Perillous Days (1563), to give its full name, was a huge compilation with vivid and often shocking illustrations, and it was later made publicly available by law in every cathedral and in many churches. In various abridged forms, and even in Latin translation, it created not just a religious tradition but a national one, an inspiring collective saga of Protestant and English resistance to persecution and oppression. It was, and still remains, the basis of much that we think we know about this time, because Foxe is the best, and often the only, source for many of its most memorable episodes. He collected stories from eyewitnesses, which were subsequently told and retold down the ages, and which are now neither provable nor disprovable." Ref-1509, p. 178. "Also in 1572 France lurched deeper into religious anarchy when the government ordered a wholesale massacre of Protestants on 24 August 1572—St. Bartholomew’s Day. Several thousands were butchered by soldiers or mobs. . . . In 1585, being ordained priest by papal authority after 1559 was made treason, and 123 priests were executed for this reason alone, out of a total of 146 executed between 1585 and 1603." Ref-1509, pp. 187-189.


persecution - promised : Mark 13:9-13; John 15:20-21; John 16:33; 2Ti. 3:12
persecution - purpose : Mark 13:9

"Fear not the lions, for they are chained, and are placed there for trial of faith where it is, and for discovery of those that had none." Ref-0349, p. 29.


persecution - reaping own fruit : 1Pe. 4:15
persecution - rejoice in : suffering - rejoice in
persecution - spreads gospel : Mat. 10:23; Acts 8:4
persecution - stumble by : stumble - by persecution
persecution - without cause : Ps. 119:51; Ps. 119:161
perseverance : apostasy - failure to abide ; Calvinism - perseverance ; perseverance - by God; perseverance - encouraged
perseverance - apostates do not : apostasy - failure to abide
perseverance - by God : 1Pe. 1:5
perseverance - Calvinism : Calvinism - perseverance
perseverance - encouraged : Heb. 3:6; Heb. 3:14; Heb. 10:23; Heb. 10:35; 2Pe. 1:10; Rev. 3:10
Persia : Persia - represented as ram
Persia - represented as ram : Dan. 8:3

"Keil observes, ‘In the Bundehesch the guardian spirit of the Persian kingdom appears under the form of a ram with clean feet and sharp-pointed horns, and . . . the Persian king, when he stood at the head of his army, bore, instead of the diadem, the head of a ram.’ " Ref-0005, p. 182. "when Alexander the Great had destroyed Tyre, and driven the armies of Darius Codomanus to the east in confusion, [the high priest] Jaddua was assured that the time had come for the fulfilment of Daniel’s prophecy as to the destruction of the second world-empire and its being replaced by the third. He recognized in the youthful Macedonian conqueror the rough he-goat with the notable horn between its eyes, who was to run upon the two-horned ram in the fury of his power and destroy it completely. Hearing that the cities of Syria were falling one by one before him, and that Alexander was actually on his way to besiege Jerusalem, Jaddua is said to have put on his pontifical garments, and with the Scriptures of the Prophets in his hand, to have gone forth to meet the conqueror, attended, not by armed men, but by a body of white-robed priests. As they drew near the army of Alexander, the latter is said to have hastened to meet them, prostrating himself on the ground before Jaddua, declaring he had but recently beheld the venerable pontiff in a vision, and recognized him as the representative of the God of heaven, who would show him what would be greatly to his advantage. Jaddua opened the prophetic roll, and had one of the scribes in his company read the visions of Daniel and their interpretation. Alexander saw the undoubted reference to himself, and declared he would never permit Jerusalem to be touched nor its temple polluted, and sent the high-priest back laden with gifts. It is impossible at this late day to know whether this story is a mere tradition or sober history; but there is nothing unlikely about it; at least it teaches a valuable lesson, reminding us that the word of God has foretold the end from the beginning," Ref-1126, pp. 13-14.


Persia and the Bible, Edwin Yamauchi : Ref-1521
Persia and the Bible, Edwin Yamauchi - Logos-0711 - Yamauchi, Edwin, Persia and the Bible : Ref-1521
Persia and the Bible, Edwin Yamauchi - Yamauchi, Edwin, Persia and the Bible : Ref-1521
Persian : chronology - Persian - Anstey ; priests - high - Persian empire
Persian - chronology - Anstey : chronology - Persian - Anstey
Persian - empire - high priests : priests - high - Persian empire
Persian law : law - Persian unchangeable
Persian law - unchangeable : law - Persian unchangeable
person : Holy Spirit - person ; Trinity - person
person - of Holy Spirit : Holy Spirit - person
person - Trinity : Trinity - person
personal : trial - personal vs. others
personal - trial - vs. others : trial - personal vs. others
personal pronoun : Hebrew grammar - pronoun - personal
personal pronoun - Hebrew grammar : Hebrew grammar - pronoun - personal
Personal Update : Ref-0016
Personal Update - Missler, Chuck. Personal Update : Ref-0016
Perspectives on the Ending of Mark: 4 Views, David Alan Black, Darrell Bock, Keith Elliott, Maurice Robinson, Daniel Wallace : Ref-1287
Perspectives on the Ending of Mark: 4 Views, David Alan Black, Darrell Bock, Keith Elliott, Maurice Robinson, Daniel Wallace - Robinson, Maurice, Perspectives on the Ending of Mark: 4 Views - Wallace, Daniel, Perspectives on the Ending of Mark: 4 Views : Ref-1287
Perspectives on the Ending of Mark: 4 Views, David Alan Black, Darrell Bock, Keith Elliott, Maurice Robinson, Daniel Wallace - Wallace, Daniel, Perspectives on the Ending of Mark: 4 Views : Ref-1287
Perspectives on the Word of God : An Introduction to Christian Ethics, John M. Frame : Ref-1229
Perspectives on the Word of God : An Introduction to Christian Ethics, John M. Frame - Frame, John M., Perspectives on the Word of God : An Introduction to Christian Ethics : Ref-1229
Perspectives on the Word of God : An Introduction to Christian Ethics, John M. Frame - Frame, John M., Perspectives on the Word of God : An Introduction to Christian Ethics - Logos-0652 : Ref-1229
perspicuity : covenants - language - understandable; language - sufficient ; scripture - perspicuity
perspicuity - covenants : covenants - language - understandable
perspicuity - language : language - sufficient
perspicuity - scripture : scripture - perspicuity
perverse : knowledge - warps
perverse - knowledge : knowledge - warps
perverted : justice - missing
perverted - Justice : justice - missing
Pesach : feast - unleavened bread

✪ Passover, Hebrew. 14th of Nissan.


Pesach - Passover : feast - unleavened bread
peshat : hermeneutics - Jewish classical
peshat - hermeneutics : hermeneutics - Jewish classical
Pesiqta Rabbiti : Pesiqta Rabbiti - Isa._53:4
Pesiqta Rabbiti - Isa._53:4 : Isa. 53:4

"In the later, Zoharic . . . legend, the Messiah himself summons all the diseases, pains, and sufferings of Israel to come upon him, in order thus to ease the anguish of Israel, . . . In all this the Messiah becomes heir to the Suffering Servant of God, . . . who suffers undeservedly for the sins of others." Ref-0012, pp. 104-105, cited by Ref-0013, p. 18.


pestilence : sword - judgment - sword, famine,pestilence
pestilence - judgment - sword, famine,pestilence : sword - judgment - sword, famine,pestilence
Peter : archaeology - Peter - house ; chronology - A.D. 0067 (or early 0068) - Peter and Paul martyred - Steinmann ; fish - coin in mouth ; Gentiles - Peter brought salvation; keys - to kingdom ; Paul - vs. Peter in Acts ; Paul - withstands Peter; Peter - boldness; Peter - calling of; Peter - death predicted ; Peter - denies Jesus ; Peter - elder; Peter - first; Peter - Gospel of ; Peter - James - John - partners; Peter - left-handed?; Peter - married; Peter - stone - meaning; Peter - written to Jewish Christians
Peter - boldness : Mat. 14:28-29; Mat. 26:33; Mark 14:31; Luke 22:50; John 13:37; John 21:7
Peter - calling of : John 1:40-42
Peter - death - date - Steinmann : chronology - A.D. 0067 (or early 0068) - Peter and Paul martyred - Steinmann
Peter - death predicted : 1Pe. 1:1; 2Pe. 1:1; John 13:36; John 21:18; Acts 12:6; 2Pe. 1:13-15

✪ See 20160414145215.pdf for the apocryphal version of Peter’s death. "The story of his death in the apocryphal Acts of Peter cannot be credited: we are told that he was martyred under Nero, but asked to be crucified upside down because he was not worthy of suffering death on the cross in an upright position as his Master had done." Ref-0062, p. 18. Peter may have been able to sleep in Acts 12:6 without worry because he was not yet old enough to fulfill John 21:18. Ref-0100, Tape 12:A. "Peter is supposed to have suffered martyrdom at Rome, during the reign of the emperor Nero, being crucified with his head downward, at his own request. [It is, however, very uncertain, whether Peter ever visited Rome at all. The evidence rather favouring the supposition that he ended his days in some other country.—Ed.][18]" Ref-1306, loc. 290.


Peter - denies Jesus : Mat. 26:33-35; Mat. 26:41; Mat. 26:70-75; Mark 14:30; Mark 14:67-71; Luke 22:34; Luke 22:55-60; John 13:38; John 18:17; John 18:25-27

"It has been more customary to see a distinction between similar words used in the same immediate context. In line with modern linguistic trends, however, some have chosen to question any distinction between two synonyms, such as ἀγαπάω and φιλέω, in the same context. . . . my commentary follows the longstanding view that the writers intended shades of distinctions in synonyms. Moule's advice is wise: ‘The safest principle is probably to assume a difference until one is driven to accept identity of meaning.’" Ref-0126, p. 39. Note that all the disciples vowed not to deny the Lord (Mat. 26:35). "John seems to assign the first challenge to Peter and his first denial of Christ at the point of Peter’s admittance to the courtyard. Matthew, Mark, and Luke place the first challenge to Peter after he was warming himself at the fire. . . . John, however, did not state that the doorkeeper asked her question at the gate of the courtyard. . . . There are several plausible explanations to this problem, none of which locate Peter at the point of entry to the courtyard. Lenski said that the synoptic Gospels (Mark 14:66) indicate that the doorkeeper left here entry post in charge of another maid. She then came to Peter, fixed her eyes upon him, and declared who he really was. Lenski stated, “This must have occurred sometime after she let Peter in at John’s request.”" Max G. Mills, Peter’s Denials: An Examination of the Narratives, Ref-0785 Vol. 17 No. 52 (Winter 2013), 207-228, pp. 210-211. "A . . . difficulty is observed as Mark recorded Peter’s location as “below” in the courtyard (Mark 14:66), and Matthew has “outside” in the courtyard (Mat. 26:69). A solution to this matter can be achieved by understanding the construction of the houses in Palestine. A number of rooms were often built around three sides of a courtyard. The larger and more comfortable ancient houses had two stories arranged around a courtyard. The palace of Caiaphas had halls big enough to serve for informal meetings of the Sanhedrin. Since the courtyard was open (without a roof), the term “outside” would be a reasonable choice for Matthew. Mark’s use of “below” would then indicate that the interrogation of Jesus occurred in a room above the courtyard." Max G. Mills, Peter’s Denials: An Examination of the Narratives, Ref-0785 Vol. 17 No. 52 (Winter 2013), 207-228, p. 213. "Commentators Harold Lindsell, Robert Govett, John Lawrence, Robert Thomas, Stanley Gundry, and H. L. Willmington correctly evaluated that Peter’s unfaithfulness to the Lord involved more than three denials. . . . Christ’s prophecy of Peter’s three denials should not be construed as predicting three distinct utterances of denial; rather; the prophecy should be regarded as foretelling three episodes of denial; or three separate instances in which Peter would deny him. Each episode, or instance, comprised several speeches or utterances to different interlocutors. Peter, therefore, denied Jesus on three occasions, but his speeches during these occasions were many and various." Max G. Mills, Peter’s Denials: An Examination of the Narratives, Ref-0785 Vol. 17 No. 52 (Winter 2013), 207-228, pp. 213-214. "Since Christ’s prediction regarding “a cock crowing” in the other Gospels is a reference to the second cock crowing of Mark 14:72, there is no contradiction on Mark’s part by his mention of the first cock crowing in Mark 14:68." Max G. Mills, Peter’s Denials: An Examination of the Narratives, Ref-0785 Vol. 17 No. 52 (Winter 2013), 207-228, p. 216. "The difficulty of John’s placing the second denial by a fire is resolved in understanding that in a palace as large as that of Caiaphas’ house there would reasonably be more than one fire." Max G. Mills, Peter’s Denials: An Examination of the Narratives, Ref-0785 Vol. 17 No. 52 (Winter 2013), 207-228, p. 216. ". . . the Gospels describe three different episodes when Peter denied Christ. On each occasion, there are reiterated accusations and importunate denials. The grammar employed in Peter’s responses (ֵטרנִֵָתֹ, the imperfect of ἀρνέεομαι) allows one to understand that each of the denials may have been lengthy and repetitious." Max G. Mills, Peter’s Denials: An Examination of the Narratives, Ref-0785 Vol. 17 No. 52 (Winter 2013), 207-228, pp. 224-225. "Regarding the occasion of he first denial, the high priest (before whom the first interrogation of Christ occurred) is shown to be Caiaphas. The language of the text of John 18:13 . . . and John 18:19 . . . indicates that Caiaphas was the high priest intended by John, and this is in harmony with the synoptic Gospels. Therefore, the courtyard of Caiaphas is the location of the first episode of peter’s denying Christ. John 18:24 is a belated explanation, indicating that this first examination occurred after Annas had sent Jesus to Caiaphas." Max G. Mills, Peter’s Denials: An Examination of the Narratives, Ref-0785 Vol. 17 No. 52 (Winter 2013), 207-228, p. 225. "The Lord warned Peter four times, each Gospel recording a separate instance, and there would be [at least] six denials, three before the first crowing of a rooster (John, Luke, Matthew) and another three before the second (Mark). It remains to enquire whether the several accounts of Peter’s denials will countenance this proposal. The relevant passages are Matthew 26:57-75, Mark 14:53-72, Luke 22:54-62 and John 18:15-27. . . . A cursory reading of these passages suggests that Peter’s denials were provoked by eight different challenges—the maid at the outside entrance (John), a maid in the courtyard (Matthew, Mark, Luke), the same maid a second time (Mark), a different maid in the gateway (Matthew), two different men (Luke, John), and the bystanders on two occasions (John and Matthew, Mark). Although it may be possible to combine one pair or another, there is no reasonable way to get the number down to three. But what if there were at least six denials?" Ref-1504, p. 350.


Peter - elder : 1Pe. 5:1
Peter - first : Mat. 10:2; Mark 3:16; Mark 6:13
Peter - fish - St. Peter’s Fish : fish - coin in mouth
Peter - Gospel of :

"One or two early Christian writers mention the Gospel of Thomas or the Gospel of Peter as not being accepted, but never actually say that anyone was lobbying for their inclusion. Otherwise, the very fact that the writers of the Gnostic literature and the New Testament apocrypha try to gain credibility for themselves by fictitiously appealing to first-generation followers of Jesus as their authors or main characters shows that they did not have the confidence that the church on any large-scale basis would accept either the ‘history’ or the theology their documents contained without this form of deception." Ref-1282, p. 257


Peter - house - archaeology : archaeology - Peter - house
Peter - James - John - partners : John; Luke 5:8-11
Peter - keys to kingdom : keys - to kingdom
Peter - left-handed? : John 18:10
Peter - married : Mat. 8:14; Mark 1:30; 1Cor. 9:5
Peter - salvation to Gentiles : Gentiles - Peter brought salvation
Peter - stone - meaning : Mat. 16:18; John 1:42
Peter - vs. Paul in Acts : Paul - vs. Peter in Acts
Peter - withstood by Paul : Paul - withstands Peter
Peter - written to Jewish Christians : Isa. 65:1 (?); Hos. 1:9-11; Hos. 2:23; 1Pe. 1:1; 1Pe. 1:18; 1Pe. 2:9-12; 1Pe. 4:3

"By taking Peter's words in [1Pe. 1:1-2] literally, it is clear that the epistle was not written to the Church at large, nor to a body of Gentile believers, but to Jewish believers living outside the land within a majority Gentile population. The term Dispersion [διασπορα] is a technical Jewish term for Jews who live outside the land. It is used twice elsewhere: John 7:35 and James 1:1, which all commentators agree refers to the Jews of the Diaspora. There is no reason to make 1 Peter the exception since it fits well into Peter's calling as the Apostle to the Circumcision (Gal. 2:7-8). Furthermore, Peter keeps making reference to the fact that his readers live among the Gentiles (1Pe. 2:12; 4:3). While many try to make the term Gentiles mean ‘unbelievers,’ that is neither its Jewish usage nor even New Testament usage as a simple look in a concordance will show. Peter is using the term Gentile in its normal usage as meaning ‘non-Jew.’" Ref-0009, p. 720. "Expressions such as vain manner of life handed down from your fathers (1Pe. 1:18) have clear Jewish overtones distinguishing these Jewish believers from their past lives in Rabbinic Judaism." Ref-0219, p. 778. "The use of the term race [γενος] shows that Peter is also dealing with their national election. The Church, however, is not a race; it is composed of believers from all races." Ref-0219, p. 780. "Wayne Grudem concludes his comment with this rhetorical question: “What more could be needed in order to say with assurance that the church has now become the true Israel of God?” . . . In considering the apostle's transposition of the titles of honor used by the prophet Hosea (Hosea 2:23; cf. 1:6, 9-10) to the Church, it must be remembered that Christian Jews were among the addressees to whom the letter was written (1 Peter 1:1-2; cf. Galations 2:8-9). For these Jewish Christians, the words of Hosea would have had much the same meaning as they had for the Israelites of Hosea's own time. The name Lo-Ammi (Hosea 1:9), meaning “not my people,” stood for a severing of the covenant relationship between God and Israel through Israel's acting like an unfaithful wife. However, God's faithfulness toward unfaithful Israel meant that there was a future for the nation." Ref-0685, pp. 49-50. Questionable: Isa. 65:1 (?);


Peter vs. John : John vs. Peter
Peters, George H. M., The Theocratic Kingdom : Ref-0715
Peters, George H. M., The Theocratic Kingdom - Logos-0466 : Ref-0715
Peters, George H. M., The Theocratic Kingdom - Logos-0466 - The Theocratic Kingdom, George H. M. Peters : Ref-0715
Peters, George H. M., The Theocratic Kingdom - The Theocratic Kingdom, George H. M. Peters : Ref-0715
Peters, George H. N. The Theocratic Kingdom, The : Ref-0141
Peters, George H. N. The Theocratic Kingdom, The - The Theocratic Kingdom : Ref-0141
Peterson, Eugene H., The Message: New Testament : Ref-1196
Peterson, Eugene H., The Message: New Testament - Cross-0177 : Ref-1196
Peterson, Eugene H., The Message: New Testament - Cross-0177 - The Message: New Testament, Eugene H. Peterson : Ref-1196
Peterson, Eugene H., The Message: New Testament - The Message: New Testament, Eugene H. Peterson : Ref-1196
Peterson, Eugene H., The Message: Old Testament : Ref-1195
Peterson, Eugene H., The Message: Old Testament - Cross-0176 : Ref-1195
Peterson, Eugene H., The Message: Old Testament - Cross-0176 - The Message: Old Testament, Eugene H. Peterson : Ref-1195
Peterson, Eugene H., The Message: Old Testament - The Message: Old Testament, Eugene H. Peterson : Ref-1195
Petra : Esau - established Petra? ; rock - feminine gender applied to masculine object
Petra - established by Esau? : Esau - established Petra?
petra - vs. Petros : rock - feminine gender applied to masculine object
Petros : rock - feminine gender applied to masculine object
Petros - vs. petra : rock - feminine gender applied to masculine object
Petrotta, Anthony J., Pocket Dictionary of Biblical Studies : Ref-1165
Petrotta, Anthony J., Pocket Dictionary of Biblical Studies - Logos-0629 - Patzia, Arthur G., Pocket Dictionary of Biblical Studies : Ref-1165
Petrotta, Anthony J., Pocket Dictionary of Biblical Studies - Patzia, Arthur G., Pocket Dictionary of Biblical Studies : Ref-1165
Petrotta, Anthony J., Pocket Dictionary of Biblical Studies - Patzia, Arthur G., Pocket Dictionary of Biblical Studies - Pocket Dictionary of Biblical Studies, Arthur G. Patzia and Anthony J. Petrotta : Ref-1165
Petrotta, Anthony J., Pocket Dictionary of Biblical Studies - Pocket Dictionary of Biblical Studies, Arthur G. Patzia and Anthony J. Petrotta : Ref-1165
pew : preaching - authority
pew - under pulpit : preaching - authority

PE