CrossLinks Topical Index - IN


in : dead - in Christ
in - Christ - dead : dead - in Christ
In And Around the Book of Daniel, Charles Boutflower : Ref-1415
In And Around the Book of Daniel, Charles Boutflower - Boutflower, Charles, In And Around the Book of Daniel : Ref-1415
In His Steps, Sheldon : Ref-1061
In His Steps, Sheldon - Cross-0132 - Sheldon, In His Steps : Ref-1061
In His Steps, Sheldon - Sheldon, In His Steps : Ref-1061
In Search Of Temple Treasures : Ref-0142
In Search Of Temple Treasures - Price, Randall. In Search Of Temple Treasures : Ref-0142
In The Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture, Alister McGrath : Ref-0686
In The Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture, Alister McGrath - McGrath, Alister, In The Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture : Ref-0686
In the Heavenlies : Practical Expository Addresses on the Epistle to the Ephesians, Ironside, H. A. : Ref-1130
In the Heavenlies : Practical Expository Addresses on the Epistle to the Ephesians, Ironside, H. A. - Ironside, H. A., In the Heavenlies : Practical Expository Addresses on the Epistle to the Ephesians : Ref-1130
In the Heavenlies : Practical Expository Addresses on the Epistle to the Ephesians, Ironside, H. A. - Ironside, H. A., In the Heavenlies : Practical Expository Addresses on the Epistle to the Ephesians - Logos-0596 : Ref-1130
In the Lion's Den, Nina Shea : Ref-1377
In the Lion's Den, Nina Shea - Shea, Nina, In the Lion's Den : Ref-1377
inaction : talk - without action
inanimate : idols - lifeless
inanimate - idols : idols - lifeless
Inanna : Inanna - goddess
Inanna - goddess :

"Throughout the Near East for centuries (3500-500 BC), the Great Mother Goddess was Inanna. She had many names, such as: Astarte, Ishtar, Ma, Asherah and Anahita. . .she was known as the Queen of Heaven and Earth." Ref-0045, p. 7. "Nanna, also known as Sin, the mood god; the son of Nanna is Utu, the sun god; the daughter of Nanna is Inanna, a fertility goddess whom the Semites will call Ishtar. Many Israelites will worship her under the name Ashtoret." Ref-0150 p. 17.


incarnation : Angel - of Jehovah ; Christology - heretical views ; Holy Spirit - incarnation by ; image - man in God's ; incarnation - God in flesh ; incarnation - predicted; incarnation - revelation ; Trinity - incarnation
incarnation - body prepared : image - man in God's
incarnation - God in flesh : John 1:14; 1Ti. 3:16; 1Jn. 4:2; 2Jn. 1:7

"It is striking that John did not say that the Word became man (ἄνθρωπος) or that the Word adopted a body (σῶμα). John wrote at a time when Docetism was widespread in the area where he lived and ministered. The Docetists argued that Christ's humanity was only apparent. He was a mere phantom without human flesh and blood. John taught that to deny the true humanity of Christ was destructive to the gospel." David J. Macleod, "The Incarnation of the Word: John 1:14", Ref-0200, vol. 161 no. 641, January-March 2004 (pp. 72-88), p. 74.


incarnation - heretical views : Christology - heretical views
incarnation - Holy Spirit's role : Holy Spirit - incarnation by
incarnation - pre - appearance : Angel - of Jehovah
incarnation - predicted : Ps. 40:6; Heb. 10:5
incarnation - revelation : Ex. 20:19; Deu. 18:15-19; Isa. 9:1-2; Luke 2:32; John 1:14-18; John 5:37; John 12:45; John 14:7-9; John 15:15; Gal. 1:12; Col. 1:15; Col. 2:9; 1Ti. 3:16; Heb. 1:2; 1Jn. 1:1-3; Rev. 1:1

✪ Jesus provides an approachable physical manifestation of God, see fear - God.


incarnation - Trinity involved : Trinity - incarnation
incense : altar - incense ; incense - strange; prayer - as incense
incense - altar : altar - incense
incense - prayer as : prayer - as incense
incense - strange : Ex. 30:9; Lev. 10:1-2
incentive : rewards - as incentive
incentive - rewards as : rewards - as incentive
incest : incest - practiced ; incest - prohibited
incest - practiced : Gen. 4:17; Gen. 19:33; Gen. 38:18; Ex. 6:20; Eze. 22:10-12; 1Cor. 5:5

"In one region [of Chad], men and women go to Initiation together. That means that everyone has sex together (parents with children, brothers with sisters)." Mary Stone, missionary to Chad, Mary’s Update, September 21, 2009.


incest - prohibited : Lev. 18:7; Lev. 20:11-12; Lev. 20:19-21; 1Cor. 5:5
inclusive : chronology - inclusive dating
inclusive - dating - chronology : chronology - inclusive dating
income : fruitfulness - lost
income - insufficient : fruitfulness - lost
independence : dependence - on God ; independence - of sexes, against; unbeliever - autonomy
independence - AGAINST : dependence - on God
independence - man from God : unbeliever - autonomy
independence - of sexes, against : 1Cor. 11:11
Indestructible Book, The : Ref-0020
Indestructible Book, The - Connolly, W. Kenneth. The Indestructible Book - The Indestructible Book : Ref-0020
Indestructible Book, The - The Indestructible Book : Ref-0020
index : index - alphabetic; index - bible books
index - alphabetic : 0; 0; 0; 0; 0; 1; 1; 1; 1; 1; 2; 2; 2; 2; 2; 3; 3; 3; 3; 3; 4; 4; 4; 4; 4; 5; 5; 5; 5; 5; 6; 6; 6; 6; 6; 7; 7; 7; 7; 7; 8; 8; 8; 8; 9; 9; A; A; B; B; B; B; C; C; C; C; C; D; D; D; D; D; E; E; E; E; E; F; F; F; F; F; G; G; G; G; G; H; H; H; H; H; I; I; I; I; I; J; J; J; J; J; K; K; K; K; K; L; L; L; L; L; M; M; M; M; M; N; N; N; N; N; O; O; O; O; O; P; P; P; P; P; Q; Q; Q; Q; Q; R; R; R; R; R; S; S; S; S; S; T; T; T; T; T; U; U; U; U; U; V; V; V; V; V; W; W; W; W; W; X; X; X; X; X; Y; Y; Y; Y; Y; Z; Z; Z; Z; Z
index - bible books : Gen. 1:1; Ex. 1:1; Lev. 1:1; Num. 1:1; Deu. 1:1; Jos. 1:1; Jdg. 1:1; Ru. 1:1; 1S. 1:1; 2S. 1:1; 1K. 1:1; 2K. 1:1; 1Chr. 1:1; 2Chr. 1:1; Ezra 1:1; Ne. 1:1; Est. 1:1; Job 1:1; Ps. 1:1; Pr. 1:1; Ecc. 1:1; Sos. 1:1; Isa. 1:1; Jer. 1:1; Lam. 1:1; Eze. 1:1; Dan. 1:1; Hos. 1:1; Joel 1:1; Amos 1:1; Ob. 1:1; Jonah 1:1; Mic. 1:1; Nah. 1:1; Hab. 1:1; Zep. 1:1; Hag. 1:1; Zec. 1:1; Mal. 1:1; Mat. 1:1; Mark 1:1; Luke 1:1; John 1:1; Acts 1:1; Rom. 1:1; 1Cor. 1:1; 2Cor. 1:1; Gal. 1:1; Eph. 1:1; Php. 1:1; Col. 1:1; 1Th. 1:1; 2Th. 1:1; 1Ti. 1:1; 2Ti. 1:1; Tit. 1:1; Phm. 1:1; Heb. 1:1; Jas. 1:1; 1Pe. 1:1; 2Pe. 1:1; 1Jn. 1:1; 2Jn. 1:1; 3Jn. 1:1; Jude 1:1; Rev. 1:1
Indians of Canada, Diamond Jenness : Ref-1396
Indians of Canada, Diamond Jenness - Jenness, Diamond, Indians of Canada : Ref-1396
indignation : seventy years - indignation - Anstey
indignation - seventy years - Anstey : seventy years - indignation - Anstey
indignation, fasts, servitude : seventy years - servitude, indignation, fasts - Anstey
indignation, fasts, servitude - seventy years - Anstey : seventy years - servitude, indignation, fasts - Anstey
individual : sin - responsibility - individual
individual - sin - responsibility : sin - responsibility - individual
induction vs. deduction :

"Broadly speaking, deduction starts with principles, whereas induction starts with observations." Rodger C. Young, Inductive and Deductive Methods as Applies to OT Chronology, Ref-0164, Vol. 18 No. 1 Spring 2007, 99:116, p. 102.


indwelling : Holy Spirit - indwelt - not permanent in OT
indwelling - Holy Spirit - not permanently before Pentecost : Holy Spirit - indwelt - not permanent in OT
indwelt : Christ - believers indwelt by ; Holy Spirit - indwells believers; Holy Spirit - indwelt Jesus
indwelt - believers by Christ : Christ - believers indwelt by
indwelt - by Holy Spirit : Holy Spirit - indwells believers
indwelt - Jesus by Holy Spirit : Holy Spirit - indwelt Jesus
inerrancy : inerrancy - Aquinas ; inerrancy - Augustine ; inerrancy - Caius ; inerrancy - Cappadocian fathers ; inerrancy - Chicago Statement ; inerrancy - Clement of Rome ; inerrancy - denied - Erickson ; inerrancy - denied - Jefferson ; inerrancy - early church ; inerrancy - Edwards ; inerrancy - Irenaeus ; inerrancy - Jerome ; inerrancy - Jesus on scripture ; inerrancy - Justin Martyr ; inerrancy - Luther ; inerrancy - Masoretic textual techniques ; inerrancy - partial ; inerrancy - Quenstedt ; inerrancy - reliance on details ; inerrancy - scripture ; inerrancy - Tertullian ; inerrancy - Turretin ; inerrancy - Ussher ; inerrancy - vs. infallibility ; inerrancy - Wesley ; Ref-0064 ; Ref-1554 ; scripture - inerrancy - process ; textual criticism - restoration of text
inerrancy - Aquinas :

✪ Thomas Aquinas ". . . says, ‘It is heretical to say that any falsehood whatsoever is contained either in the gospels or in any canonical Scripture.’" Ref-0064, p. 370. "Thomas Aquinas (13th cent) declared that “it is heretical to say that any falsehood whatever is contained either in the gospels or in canonical Scripture” (Exposition on Job 13, Lect 1). For “a true prophet is always inspired by the Spirit of truth in whom there is no trace of falsehood, and he never utters untruths” (Summa Theologica 2a2ae, 172, 6 ad 2)." Normal L. Geisler, A Review of "Five Views on Biblical Inerrancy", Ref-0164, Vol. 25 No. 1 Spring 2004, 65-96, p. 85.


inerrancy - Augustine :

"Augustine wrote to Jerome, ‘I have learned to yield this respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error.’ What did Augustine do with apparent contradictions in the Bible? To this question he replied, ‘I do not hesitate to suppose that either the ms. is faulty or the translator has not caught the meaning of what was said, or I myself have failed to understand it.’ Elsewhere Augustine wrote, ‘It seems to me that the most disastrous consequence must follow upon our believing that anything false is found in the sacred books,’ for, he adds, ‘if you once admit into such a high sanctuary of authority one false statement, . . . there will not be left a single statement of those books which, . . . if appearing to anyone difficult in practice or hard to believe, may not by the same fatal rule be explained away.’" Ref-0064, p. 309. "Augustine (5th cent) declared emphatically, “I have learned to yield respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error” (Augustine, Letters 82, 83)." Normal L. Geisler, A Review of "Five Views on Biblical Inerrancy", Ref-0164, Vol. 25 No. 1 Spring 2004, 65-96, p. 85. ". . . Augustine held to a strong view of biblical inerrancy. Augustine writes, “For it seems to me that the most disastrous consequences must follow upon our believing that anything false is found in the sacred books: that is to say, that the men by whom the Scripture has been given to us, and committed to writing, did put down in these books anything false. . . . For if you once admit into such a high sanctuary of authority one false statement . . . , there will not be left a single sentence of those books which, if appearing to any one difficult in practice or hard to believe, may not by the same fatal rule be explained away, as a statement in which, intentionally, . . . the author declared what was not true.” Furthermore, “For I confess to your Charity that I have learned to yield this respect and honor only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error. And if in these writings I am perplexed by anything which appears to me opposed to truth, I do not hesitate to suppose that either the manuscript is faulty, or the translator has not caught the meaning of what was said, or I myself have failed to understand it.” Finally, “the authority of the Divine Scriptures becomes unsettled (so that every one may believe what he wishes, and reject what he does not wish) if this be once admit-ted, that the men by whom these things have been delivered unto us, could in their writings state some things which were not true . . . .”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 81. See 20160522181858.pdf "Herman Sasse agrees with Küng's assessment of the influence of Augustine's view of inerrancy on subsequent church history, “During all these [fifteen] centuries no one doubted that the Bible in its entirety was God's Word, that God was the principal author of the Scriptures, as their human authors had written under the inspiration of God the Holy Spirit, and that, therefore, these books were free from errors and contradictions, even when this did not seem to be the case. The Middle Ages had inherited this view from the Fathers who had established it in numerous exegetical and apologetical writings. . . . Thomas Aquinas (1225–1274), the most significant Western theologian of the Middle Ages, agrees with his predecessors when he asserts, “It is plain that nothing false can ever underlie the literal sense of Holy Writ.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 81. See 20160522181858.pdf


inerrancy - Caius :

"Also answering critics of the Bible, Caius (180–217) notes, “For either they do not believe that the divine Scriptures were dictated by the Holy Spirit, and are thus infidels; or they think themselves wiser than the Holy Spirit, and what are they then but demoniacs?”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 78. See 20160522181858.pdf


inerrancy - Cappadocian fathers :

"The great eastern Cappadocian Fathers (Gregory of Nazianzus, Gregory of Nyssa, Basil of Caesarea) are unanimous concerning the full trustworthiness of the sacred writings. Gregory of Nazianzus (329–390), also one of the great four Eastern doctors of the church, writes, “We, however, who extend the accuracy of the Spirit to the merest stroke and tittle, will never admit to the impious assertion that even the smallest matters were dealt with haphazard by those who have recorded them, and have thus been borne in mind down to the present day.” Gregory's brother, and father of Eastern monasticism, Basil the Great (330–379), concurs, “all Scripture is God inspired and profitable, and there is nothing in it unclean.” Gregory of Nyssa (331/40-395) agrees and connects the character of the writings with the nature of God, “Thus it is by the power of the Spirit that the holy men who are under Divine influence are inspired, and every Scripture is for this reason said to be ‘given by inspiration of God,' because it is the teaching of the Divine afflatus.” He goes on to say, “the Scripture does not lie.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, pp. 79-80. See 20160522181858.pdf


inerrancy - Chicago Statement :

✪ See Ref-0075, pp. 181-185 "[Chicago Statement on Biblical Inerrancy] Article XVI . . . We affirm that the doctrine of inerrancy has been integral to the church's faith throughout its history. We deny that inerrancy is a doctrine invented by scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism." Ref-1382, p. 20.


inerrancy - Clement of Rome :

"Clement of Rome (d. ca. 99) gives us the earliest letter from one church to an-other outside of Scripture. Writing around 96 AD, Clement claims, “the holy Scriptures, which are true, which were given through the Holy Spirit; you know that nothing unrighteous or counterfeit is written in them.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, pp. 76-77. See 20160522181858.pdf


inerrancy - denied - Erickson :

"As an example, the popular Introducing Christian Doctrine by Millard J. Erickson, while defending the doctrine of Biblical Inerrancy stated, “It appears that even Paul and Peter may on occasion have made incorrect statements.” [72]. While holding great appreciation for Erickson's valuable work, one should not readily concede to such a position." Carl T. Martin, "The Unfolding Accuracy of the Bible Demonstrated in Two Prophecies About the Nations in the Book of Ezekiel", Ref-0785, Volume 11 Number 34 December 2007, 55:64, p. 55.


inerrancy - denied - Jefferson :

"Thomas Jefferson is famous for the Jeffersonian Bible in which he removed all of the miracles in the Bible. He describes his method of editing the text: “Abstracting what is really [Jesus'] from the rubbish in which it is buried . . . [is like separating] the diamond from the dung hill . . . .”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 86. See 20160522181858.pdf


inerrancy - early church :

"Summing up the view of the apologists from the early church, Geoffrey W. Bromily concludes, “there can be no mistaking that they held to divine, inerrant inspiration.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 78. See 20160522181858.pdf


inerrancy - Edwards :

"Jonathan Edwards (1703–1758), was a confirmed follower of the church's traditional belief in inerrancy. In his sermon on 2 Timothy 3:16, Edwards says, “ . . . no man could make such a Book as the Bible . . . . It must be made by wicked men or good men . . . . Wicked men would not make it. Good men could not . . . . Hence we may learn that all the Scripture says to us is certainly true . . . . Consider how much it is worth the while to go often to your Bible to hear the great God Himself speak to you. There you may hear Christ speak. How much better must we think this is than the word of men . . . . Here all is true; nothing false.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 85. See 20160522181858.pdf


Inerrancy - Geisler, Norman L. ed. Inerrancy : Ref-0064
inerrancy - Irenaeus :

"Connecting the veracity of Scripture with the character of God, Irenaeus (115–202) writes, “If, however, we cannot discover explanations of all those things in Scripture which are made the subject of investigation, yet let us not on that account seek after any other God besides Him who really exists. For this is the very greatest impiety. We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit . . . ”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, pp. 76-77. See 20160522181858.pdf


inerrancy - Jerome :

"Jerome (347–420), the famous translator of the Latin Vulgate, agrees with his contemporary Cassian when he writes, “I am not, I repeat, so ignorant as to suppose that any of the Lord's words is either in need of correction or is not divinely inspired.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 81. See 20160522181858.pdf


inerrancy - Jesus on scripture : Mat. 8:11; Mat. 10:15; Mat. 11:23-24; Mat. 12:39-41; Mat. 24:15; Mat. 24:37-39; Mark 7:6-13; Luke 10:12; Luke 11:51; Luke 13:28; Luke 17:28-32; John 6:31; John 6:49; John 6:58; John 3:14; John 7:15; John 8:56-58; John 12:37-41

"As L. Gaussen has asserted, 'We are not afraid to say it: when we hear the Son of God quote the Scriptures, every thing is said, in our view, on their divine inspiration -- we need no further testimony. All the declarations of the Bible are, no doubt, equally divine; but this example of the Savior of the world has settled the question for us at once. This proof requires neither long nor learned researches; it is grasped by the hand of a child as powerfully as by that of a doctor. Should any doubt, then assail your soul let it behold Him in the presence of the Scriptures!' [Gaussen, L., The Plenary Inspiration of the Holy Scriptures (Chicago, IL: The Bible Inst. Colportage Association, 1994), p. 93]" David Livingston, Jesus Christ on the Inerrancy of Scripture, Ref-0066, Vol. 23 No. 1 (2010), 14:17, p. 14. "By authenticating each other’s authority, Christ and Scripture coalesce into a single fount of authority. The biblically interpreted Christ and the Christ-centered, Christ-proclaiming Bible are from this standpoint one. As from the fact of inspiration we infer that what Scripture says, God says, so from the revealed relation between Jesus Christ and Scripture we may equally declare that what Scripture says, Christ says." Ref-1382, p. 25.


inerrancy - jubilee : Ref-1554
inerrancy - jubilee - sabbatical : Ref-1554
inerrancy - Justin Martyr :

"The greatest apologist of the second century, Justin Martyr (d. ca. 165), affirms the authority of Scripture over his reason when he writes, “since I am entirely convinced that no Scripture contradicts another, I shall admit rather that I do not understand what is recorded, and shall strive to persuade those who imagine that the Scriptures are contradictory, to be rather of the same opinion as myself.” Justin attempts to describe how the Holy Spirit moved men to write by saying, “For neither by nature nor by human conception is it possible for men to know things so great and divine, but by the gift which then descended from above upon the holy men, who had no need of rhetorical art, nor of uttering anything in a contentious or quarrelsome manner, but to present themselves pure to the energy of the Divine Spirit, in order that the divine plectrum itself, descending from heaven, and using righteous men as an instrument like a harp or lyre, might reveal to us the knowledge of things divine and heavenly.” He goes on to say, “When you hear the utterances of the prophets spoken as it were personally, you must not suppose that they were spoken by the inspired themselves, but by the Divine Word who moves them.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, pp. 76-77. See 20160522181858.pdf


inerrancy - Luther :

"Again, [Martin] Luther writes: ‘Whoever is so bold that he ventures to accuse God of fraud and deception in a single word and does so willfully again and again after he has been warned and instructed once or twice will likewise certainly venture to accuse God of fraud and deception in all of His words. Therefore it is true, absolutely and without exception, that everything is believed or nothing is believed. The Holy Spirit does not suffer Himself to be separated or divided so that He should teach and cause to be believed one doctrine rightly and another falsely.’" Ref-0064, p. 380. "Martin Luther (16th cent), added, “When one blasphemously gives the lie to God in a single word, or says it is a minor matter, . . . one blasphemes the entire God . . ." (Luther's Works 37:26). “Indeed, whoever is so bold that he ventures to accuse God of fraud and deception in a single word . . . likewise certainly ventures to accuse God of fraud and deception in all His words. Therefore it is true, absolutely and without exception, that everything is believed or nothing is believed” (cited in Reu, Luther and the Scriptures, 33)." Normal L. Geisler, A Review of "Five Views on Biblical Inerrancy", Ref-0164, Vol. 25 No. 1 Spring 2004, 65-96, p. 85. "The great German Reformer, Martin Luther (1483–1546), wrote that Scripture “never erred” and “cannot err.” Furthermore, “But everyone, indeed, knows that at times they [the Fathers] have erred as men will; therefore I am ready to trust them only when they prove their opinions from Scripture, which has never erred. . . . It is impossible that Scripture should contradict itself, only that it so appears to the senseless and obstinate hypocrites. . . . Whoever is so bold that he ventures to accuse God of fraud and deception in a single word and does so willfully again and again after he has been warned and instructed once or twice will likewise certainly venture to accuse God of fraud and deception in all of His words. Therefore it is true, absolutely and without exception, that everything is believed or nothing is believed. The Holy Spirit does not suffer Himself to be separated or divided so that He should teach and cause to be believed one doctrine rightly and another falsely. . . . One little point of doctrine means more than heaven and earth, and therefore we cannot suffer to have the least jot thereof violated. . . . For it is established by God's Word that God does not lie, nor does His word lie." -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 82. See 20160522181858.pdf


inerrancy - Masoretic textual techniques :

". . . the vowel points were invented by the Masoretes, starting with the firth century A.D." Ref-0060, p. 126. "The Masoretes also annotated the text, as a precaution against any addition or omission, indicating in the margin the number of letters, the repetitions of certain expressions, the middle letter, and the word and the verse in the middle of each book or collection of books. In this copying of what we call the Old Testament, they noticed that the letter aleph occurs 42,377 times, the letter beth 38,218 times and so on. If a word seemed incorrect to them, they left it in the text (the kethib); and they put in the margin the consonants of the corrected word (the keri). Above all, the Masoretes invented vowel points: dots or little strokes added in or under consonants, to indicate the pronunciation of the word, while at the same time preserving the integrity of the traditional text." Ref-0060, p. 187. "According to the Hebrew Talmud, a body of civil and religious laws that also provided commentary on the Hebrew Scriptures, the rules for the scribes consisted of the following: 1. The skins of the parchments had to be prepared in a special way and dedicated to God so that they would be clean in order to have God's words written on them. 2. The ink that was used was black and made in accordance to a special recipe used only for writing Scripture. 3. The words written could not be duplicated by memory but must be reproduced from an authentic copy that the scribe had before him. And, the scribe had to say each word aloud as he wrote it. 4. Each time the scribe came across the Hebrew word for God, he had to wipe his pen clean. And when he came across the name of God, Jehovah (YHWH), he had to wash his whole body before he could write it. 5. If a sheet or parchment had one mistake on it, the sheet was condemned. If there were three mistakes found on any page, the whole manuscript was condemned. Each scroll had to be checked within thirty days of its writing, or it was considered unholy. 6. Every word and every letter was counted. If a letter or word was omitted, the manuscript was condemned. 7.There were explicit rules for how many letters and words were allowed on any given parchment. A column must have at least forty-eight lines and no more than sixty. Letters and words had to be spaced at a certain distance and no word could touch another. . . There were over twenty rules for scribes to follow when copying the sacred text. These rules are found throughout the Talmud in places such as Tractates Eruvin, Sota, Megillah, Menachot and many more. Because of such strict rules that have been faithfully followed throughout the centuries the textual differences are extremely miniscule. For example, there are 304,805 letters found in the Torah. For hundrends of years, the Yemenite community was not part of the Jewish global checking system. Yet when compared there are only nine letter-differences found in the Yemenite Torah with that of the Jewish global community. . ." Ref-0086, pp. 110-111 "The purpose of the Masorah [notes] in the narrow sense was to preserve the integrity of scripture precisely, so that nothing would be added to the text or taken away. The Masoretic notes gave specific instructions regarding words and phrases where an error in writing might occur. This was a form of quality control by which the text was preserved without significant change. In the broad sense of Masorah, the purpose included, not only writing, but also the proper pronunciation of Scripture. The vowel and accent signs preserved the correct reading tradition and intonation of the words." Ref-0842, p. 2. "There were three broad traditions of Masoretes in antiquity, corresponding to three different pronunciation traditions and three different graphic systems for the vowels and accent signs: Palestinian, Babylonian, and Tiberian. The Tiberian tradition eventually gained dominance over the other two, and it is the tradition best known today. . . . BHS is based on a manuscript in the Tiberian tradition." Ref-0842, p. 13. "We can narrow the beginning of the use of graphic signs for vowels and accents to the time period 600-750 C.E. . . . Dotan has argued from the Babylonian and Palestinian systems and from Rabbinic evidence that the accents were introduced prior to the vowel signs." Ref-0842, p. 15. "Eventually, many copyists had no understanding of the Masorah, and its purpose -- to preserve the text tradition -- was nullified. The Masoretic notes were copied in the wrong places, were used as fillers, and worst of all, were copied into ornate patterns as decorations for the manuscripts. The manuscripts show how serious study of Masorah and text tradition had decreased toward the end of the Middle Ages." Ref-0842, p. 23.


inerrancy - partial : Ex. 20:14; Deu. 5:18

"Evangelicals who believe the Scripture is not inerrant can offer no reason for thinking that copying mistakes must always be restricted to matters of history and science, while being absolutely precluded from texts touching on matters of faith and practice (the alleged exclusive domain of ‘infallibility’ according to many theorists). The infamous ‘Wicked Bible’ of 1631 rendered the seventh commandment as ‘Thou shalt commit adultery’ (omitting the crucial word not, and for this scandalous misprint the printers were severely fined by the archbishop." Ref-0064, p. 178. ". . . it is simply impossible to separate the historical from the theological. They thoroughly interpenetrate one another. While the evangelical who believers the Bible is not inerrant may want to free us from the burden of defending the historical accuracy of the accounts of Pekah's reign because he cannot believe the accounts, the unbeliever cannot accept the historical nature of a resurrection. Why defend one and not the other? Certainly, the latter is much more difficult to accept than the former." Ref-0064, p. 280. The ‘Dalmatian Theory of Inspiration’ : "Scripture is inspired in spots and you are inspired in order to spot the spots." Paul Pressler "Theories of limited inspiration generally hold that there are major theological doctrines to be found in the Bible and these are inspired and should be believed, but it is too much to expect that the Scriptures are accurate in all matters of history and science. This necessarily produces a contradiction, since one of the major theological doctrines of the Bible is that the Scripture is without error in all its parts." Ref-1311, p. 239. "Despite the logical contradiction, theories of limited inspiration maintain that in matters of minute historical detail we must expect some errors. The authors cited by Thiele whose statements were included in Section IV all believed in limited inspiration. Their advocacy of that doctrine led them to expect that the detailed chronological notes of Kings and Chronicles, spread over more than four centuries and hence necessarily coming from different authors, could not have all been recorded and transmitted correctly. If errors are to be found, what better place to go fishing for them than in this well-stocked pool, teeming with an abundance of dates, reign lengths, and synchronisms? Any theory of limited inspiration would recognize this as the prime place in the whole Bible to find the errors assumed by those who hold to an errant Scripture. But a diligent search finds no such errors! What is found instead is that all of the scriptural texts dealing with exact chronological details in these four books, plus the texts in Jeremiah and Ezekiel, have the characteristics of authenticity. Such a finding strikes at the heart of theories of limited inspiration. It is hard to imagine how a more damaging blow could have been delivered to this doctrine. In an area where, if it were true, we had every reason to expect results, it produced nothing." pp. 239–240.


inerrancy - providential preservation : textual criticism - restoration of text
inerrancy - Quenstedt :

"John Andrew Quenstedt (1617–1688) notes, “[the prophets and apostles] could in no manner make mistakes in their writing, and no falsification, no error, no danger of error, no untruth obtained or could abstain in their preaching or writing. This was because the Holy Spirit, who is the Spirit of truth and the Fountain of all wisdom, and who had as His hand and pen holy writers, cannot deceive or be deceived, neither can He err or have a lapse of memory.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 87. See 20160522181858.pdf


inerrancy - reliance on details : Mat. 5:18; Mat. 22:31-32; Mat. 22:41-45; Luke 16:17; John 10:31-35; Gal. 3:16

"Thus in respect to its chronological data, as in respect also to other categories of truth and doctrine, some things of value are not found upon the surface, but must be diligently sought in the sub-strata of the Divine Word." Ref-1298, p. 4.


inerrancy - scripture : 2S. 23:2; Ps. 119:140; Ps. 119:160; Jer. 23:9; Jer. 30:4; Jer. 36:11; Dan. 9:2; Dan. 10:21; Luke 4:21; Mat. 5:18; Mat. 22:32; Mat. 22:43; Mark 12:36; Luke 16:17; Luke 24:27; John 5:39; John 5:46; John 10:35; John 14:26; John 17:17; Acts 24:14; 1Cor. 2:13; 1Cor. 14:37; Gal. 1:11; 1Th. 2:13; 2Ti. 3:16; Heb. 1:1; Heb. 10:15; 1Pe. 1:10; 2Pe. 1:21; Rev. 2:18; Rev. 3:7; Rev. 3:14; Rev. 19:9; Rev. 21:5; Rev. 22:6

✪ At Rev. 22:6, the majority text has των πνευματων των προφητων vs. των ἁγιων προφητων in the textus receptus. "We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claim of God's own Word that marks true Christian faith. We see it as our timely duty to make this affirmation in the face of current lapses from the truth of inerrancy among our fellow Christians and misunderstanding of this doctrine in the world at large." The Chicago Statement on Biblical Inerrancy, Ref-0164, Vol. 15 No. 2, Fall 2004, 141:149, p. 141. "I must request those who would rectify my views, not to do as did a priest at Beyroot, who after a considerable discussion, denied the inspiration of the New Testament. Men like him I do not wish to attempt to point out my errors; for such men, it is evident, need rather to be preached to, than to preach; and to be guided, rather than to guide." Ref-1306, loc. 7872. ". . . while inerrancy is not formally and explicitly taught in Scripture, nonetheless, the premises on which it is based are taught there. For the Bible teaches that God cannot err, and it also affirms that the Bible is the Word of God. So “by good and necessary consequences [the doctrine of inerrancy] may be deduced from Scripture.”" Normal L. Geisler, A Review of "Five Views on Biblical Inerrancy", Ref-0164, Vol. 25 No. 1 Spring 2004, 65-96, p. 85. "St. Augustine was right in his dictum (cited by Vanhoozer, 235). There are only four alternatives when we come to a difficulty in the Word of God. Either: (1) God made an error; (2) the manuscript is faulty; (3) the translation is wrong; or (4) we have not properly understood it. Since it is an utterly unbiblical presumption to assume the first alternative, we as evangelicals have three alternatives. After over a half century of studying nearly 1,000 such difficulties (see The Big Book of Bible Difficulties, Baker, 2008), I have discovered that the problem of an unexplained conflict is usually the last alternative, namely, I have not properly understood." Normal L. Geisler, A Review of "Five Views on Biblical Inerrancy", Ref-0164, Vol. 25 No. 1 Spring 2004, 65-96, p. 82. "Article XVIII [of the Chicago Statement on Biblical Inerrancy]. We affirm that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture." Richard L. Mayhue, Editorial: The Chicago Statement on Biblical Inerrancy, Ref-0164, Vol. 25 No. 1 Spring 2004, 1-10, p. 5. "Although the human writers' personalities were expressed in what they wrote, the words were divinely constituted. Thus what Scripture says, God says; its authority is His authority, for He is its ultimate Author, having given it through the minds and words of chosen and prepared men who in freedom and faithfulness “spoke from God as they were carried along by the Holy Spirit” (1 Pet 1:21)." Richard L. Mayhue, Editorial: The Chicago Statement on Biblical Inerrancy, Ref-0164, Vol. 25 No. 1 Spring 2004, 1-10, p. 7. "To summarize, most arguments against inerrancy stress the human element over the Divine in spite of the fact that Scripture emphasizes the exact opposite. This point cannot be over-emphasized and is fundamental for understanding the divide between inerrantists and errantists." Paul Henebury, A Theological Case for Inerrancy, Part 2, [https://drreluctant.wordpress.com/2017/09/28/a-theological-case-for-inerrancy-pt-2/] accessed 20171010. ". . . while human authors were taken into God's service to pass on His Word, the vehicle of language that contained and preserved his precious message was also considered with special reverence. The end result of the ‘inspiration process' that was committed to parchment or papyrus was literally regarded as “holy letters and syllables”, because of the special use that God made of these to speak to his creation." Benno A. Zuiddam, Battle for the Bible in the early church, Ref-0784, volume 29.1, 2015, 64-71, p. 69. "As we have already pointed out, there are few people who will actually say that they do not believe the Bible to be spired, but that tells us more about their disagreements over what the word [inspired] means than anything else." Ref-1417, p. 23. "It is clear that the apostle Paul, at least, considered his writings to be authoritative—see Romans 16:26,1 1 Corinthians 2:13 and 14:37, Galatians 1 Corinthians 2:13 and 14:37, Galatians 12, Ephesians 3:4-6, Colossians 1:25-26, 1 Thessalonians 2:13, 2 , Ephesians 3:4-6, Colossians 1:25-26, 1 Thessalonians 2:13, 2 14. And it is reasonable to infer from Colossians 4:16 and 1 Thessalonians 5:27 that he expected his writings to have a wider audience than just the particular church addressed. In fact, in Galatians 1:2 he addresses "the churches of Galatia"; not to mention 2 Corinthians 1:1, "all the saints in Achaia", and 1 Corinthians 1:2, "all who in every place"! John also is plain enough—Revelation 1:1-3 and 21:5. And so is Peter—— 25 and 2 Peter 3:2. Both Paul (Romans 16:25-6, Ephesians 3:4-5) and Peter (1 Peter 1:12, 25; 2 Peter 3:2) declare that a number of people are writing Scripture in their day, presumably including themselves. I take it that in 1:3 Luke claims divine authority—“having faithfully followed all things from Above”.2 In l Timothy 5:18 Paul puts the Gospel of Luke (10:7) on the same level as Deuteronomy (25:4), calling them both "Scripture". Taking the traditional and conservative point of view, 1 Timothy is generally thought to have been written some fifteen years after Luke. Luke was recognized and declared by apostolic authority to be Scripture not very long after it came off the press, so to speak. For a man who was once a strict Pharisee to put Luke (still alive) on a level with Moses is astounding; it would have required the direction of the Holy Spirit. In 2 Peter 3:15-16, Peter puts the Epistles of Paul on the same level as "the other Scriptures". Although some had been out for perhaps fifteen years, the ink was scarcely dry on others, and perhaps 2 Timothy had not yet been penned when Peter wrote. Paul's writings were recognized and declared by apostolic authority to be Scripture as soon as they appeared. In 1 Corinthians 15:4, "the Scriptures" presumably refers to the Gospels. In John 2:22 I would translate, "so they believed the Scripture, even the word that Jesus had spoken"—what Jesus said in John 2:19 was already circulating as 'Scripture' in Matthew 26:61 and 27:40 (when John wrote)." Ref-1504, p. 90.


inerrancy - scripture - process : scripture - inerrancy - process
inerrancy - Tertullian :

"Tertullian (160–220), the great theologian from Carthage writes, “we point to the majesty of our Scriptures, if not to their antiquity. If you doubt that they are as ancient as we say, we offer proof that they are divine.” Noting the extent of inspiration, Tertullian says, “The Divine Scripture has made us united in one body; the very letters are our glue.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 78. See 20160522181858.pdf


inerrancy - Turretin :

"Writing in the time of Descartes, Francis Turretin (1623–1687) states, “The sacred writers were so acted upon and inspired by the Holy Spirit (as to the things themselves and as to the words) as to be kept free from all error and . . . . their writings are truly authentic and divine . . . . The prophets did not fall into mistakes in those things which they wrote as inspired men (theopneustos) and as prophets, not even in the smallest particulars; otherwise faith in the whole of Scripture would be rendered doubtful.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 87. See 20160522181858.pdf


inerrancy - Ussher :

"Whereas Ussher conceded that both the Old and New Testaments contained copyists' errors, a compromise for which he is to be blamed, to his credit he did not allow this to justify his altering a single verse of the Masoretic Text in constructing his chronology system." Ref-0186, p. 8.


inerrancy - vs. infallibility :

"As far as etymology is concerned, the meaning of inerrancy and infallibility should of course be the same. Inerrancy derives from the Latin noun error, meaning error or mistake, whereas infallibility derives from the Latin verb fallo, meaning to deceive or lead astray. Given these root meanings, it's clear that infallibility and inerrancy should mean substantially the same thing. That they don't derives from some fancy footwork. Within evangelical circles the idea that Scripture does not err in matters of faith and practice, but can err in other matters has gained wide currency. It is this view that goes by the name of infallibility. Though perhaps initially appealing, infallibility so-defined constitutes an incoherent view of Scripture. The problem is that within Scripture, matters of faith and practice are inextricably tied together with matters of history and science. Presumably the Ten Commandments are the very words of God, but the divine command to exterminate all the Amalekites was not. Infallibilists have no clear criterion for distinguishing the things that Scripture gets right from the things it gets wrong." The Problem of Error in Scripture, William A. Dembski, Ref-0059, Vol. 3, No. 3, Nov./Dec. 1995, p. 7. "The terms ‘inerrancy’ and ‘infallibility’ seem to us practically interchangeable. . . The fact is that if Scripture is infallible, it cannot err; and if it is inerrant, this is because it contains no mistakes." Ref-0060, p. 120. "The importance of the doctrine of inspiration to inerrancy cannot be overstated. As a matter of fact, until the last century one was thought to be identical with the other. To deny inerrancy was to deny inspiration." Ref-0064, p. 277. "Paul D. Feinberg, ‘Infallibility and Inerrancy,’ Trinity Journal 6, no. 2 (Fall 1977): 120, crisply articulartes critical inerrancy as ‘the claim that when all facts are known, the scriptures in their original autographs and properly interpreted will be shown to be without error in all that they affirm to the degree of precision intended, whether that affirmation relates to doctrine, history, science, geography, gelology, etc.’" Ref-0110, p. 23. "We deny that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished but not separated. . . . We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science.", Ref-0164, Vol. 15 No. 2, Fall 2004, 141:149, p. 147. The Chicago Statement on Biblical Inerrancy, Ref-0164, Vol. 15 No. 2, Fall 2004, 141:149, p. 141. "[Chicago Statement on Biblical Inerrancy] Article XI . . . We deny that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated." Ref-1382, pp. 18-19. "A word needs to be said about the use of the words infallible and inerrant. There are some who try to distinguish between these words as though there is a difference. I do not know of any standard dictionary that does not use these two words interchangeably. All of them use them synonymously. Thus the synonym for infallible is inerrant, and vice versa. For some strange reason some people gag at the use of the word inerrant but do not seem concerned about the use of the word infallible." Ref-1101, p. 27n1. "Infallible signifies the quality of neither misleading nor being misled and so safeguards in categorical terms the truth that Holy Scripture is a sure, safe and reliable rule and guide in all matters. Similarly, inerrant signifies the quality of being free from all falsehood or mistake and so safeguards the truth that Holy Scripture is entirely true and trustworthy in all its assertions. We affirm that canonical Scripture should always be interpreted on the basis that it is infallible and inerrant." Richard L. Mayhue, Editorial: The Chicago Statement on Biblical Inerrancy, Ref-0164, Vol. 25 No. 1 Spring 2004, 1-10, p. 8. "Infallible signifies the quality of neither misleading nor being misled, and so safeguards in categorical terms the truth that Holy Scripture is a sure, safe, and reliable rule and guide in all matters. Similarly, inerrant signifies the quality of being free from all falsehood or mistake, and so safeguards the truth that Holy Scrip-ture is entirely true and trustworthy in all its assertions." Ref-1382, p. 25.


inerrancy - Wesley :

"John Wesley (1703–1791) was also a great revivalist and an important figure in the establishment of Methodism. He writes, “Nay, if there be any mistakes in the Bible, there may as well be a thousand. If there be one falsehood in that book, it did not come from the God of truth.” . . . Affirming the trustworthiness of the Scripture, Wesley continues, “The Scripture, therefore, of the Old and New Testament is a most solid and precious system of divine truth. Every part thereof is worthy of God; and all together are one entire body, wherein is no defect, no excess.”" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, pp. 87-88. See 20160522181858.pdf


inerrancy - Young, Rodger C., Evidence for Inerrancy from a Second Unexpected Source: The Jubilee and Sabbatical Cycles : Ref-1554
inerrancy - Young, Rodger C., Evidence for Inerrancy from a Second Unexpected Source: The Jubilee and Sabbatical Cycles - jubilee : Ref-1554
inerrant : scripture - inerrant - Jesus’ view ; scripture - inerrant - sovereignty
inerrant - scriptures - Jesus : scripture - inerrant - Jesus’ view
inerrant - scriptures - sovereignty : scripture - inerrant - sovereignty
inexpressible : inexpressible - words
inexpressible - words : 2Cor. 12:4; Rev. 10:4
infallibility : inerrancy - vs. infallibility
infallibility - vs. inerrancy : inerrancy - vs. infallibility
infant : baptism - AFTER belief; baptism - infant - Belgic Confession of Faith ; baptism - infant - Bonhoeffer ; baptism - infant - dispensationalists ; baptism - infant - Heidelberg Catechism ; baptism - infant - Puritans ; baptism - infant - Roman Catholicism
infant - AGAINST baptism : baptism - AFTER belief
infant - baptism - Belgic Confession of Faith : baptism - infant - Belgic Confession of Faith
infant - baptism - Bonhoeffer : baptism - infant - Bonhoeffer
infant - baptism - dispensationalists : baptism - infant - dispensationalists
infant - baptism - Heidelberg Catechism : baptism - infant - Heidelberg Catechism
infant - baptism - Puritans : baptism - infant - Puritans
infant - baptism - Roman Catholicism : baptism - infant - Roman Catholicism
infanticide : abortion - Greek and Roman
infanticide - Greek and Roman : abortion - Greek and Roman
infirmity : Paul - infirmity
infirmity - Paul's : Paul - infirmity
influence : civilization - Christian influence ; pagan - influence
influence - Christian : civilization - Christian influence
influence - pagan : pagan - influence
informants : Ne. 6:10; Ne. 6:19
information : evolution - DNA - additional information ; evolution - information loss
information - evolution - beyond DNA : evolution - DNA - additional information
information - loss - evolution : evolution - information loss
infralapsarianism : supralapsarianism
infralapsarianism - sublapsarianism : supralapsarianism
ingathering : feast - ingathering
ingathering - feast : feast - ingathering
inhabits : praise - God inhabits
inhabits - praise - God : praise - God inhabits
inherit : earth - inherited
inherit - the earth : earth - inherited
inheritance : covenant - land - inheritance; inheritance - believers as God's ; inheritance - believers from God; inheritance - by faith; inheritance - from God; inheritance - Israel as God's; inheritance - Jesus'; inheritance - land to remain within tribe; inheritance - law of; inheritance - servant shares; inheritance - women; Israel - inheritance ; nations - as inheritance
inheritance - believers as God's : Ps. 94:5; Ps. 94:14; Tit. 2:14; 1Pe. 2:9

✪ see inheritance - Israel as God's


inheritance - believers from God : Acts 20:32; Acts 26:18; Rom. 8:17; Eph. 1:11-14; Eph. 5:5; Col. 1:12; Col. 3:24; Heb. 9:15; 1Pe. 1:4; Rev. 21:7
inheritance - by faith : Acts 26:18
inheritance - from God : Isa. 49:8; Isa. 57:13
inheritance - Israel : Israel - inheritance
inheritance - Israel as God's : Ex. 19:5; Ex. 34:9; Deu. 4:20; Deu. 9:26; Deu. 9:29; Deu. 27:9; Deu. 32:8-9; 1S. 10:1; 1K. 8:51-53; Ps. 33:12; Ps. 37:28; Ps. 94:14; Ps. 106:5; Ps. 106:40; Jer. 12:14; Jer. 10:16; Jer. 50:11; Jer. 51:19; Eze. 38:14
inheritance - Jesus' : Ps. 2:8
inheritance - land to remain within tribe : Num. 36:8
inheritance - law of : Num. 27:6-11
inheritance - nations as : nations - as inheritance
inheritance - promised land : covenant - land - inheritance
inheritance - servant shares : Pr. 17:2
inheritance - women : Num. 26:33; Num. 27:1; Num. 36:2; Num. 36:11; 1Chr. 7:15; Job 42:15; Luke 3:23
inherited : sin - inherited
inherited - sin : sin - inherited
inhibited : prayer - inhibited
inhibited - prayer : prayer - inhibited
iniquity : blinded - by iniquity; generational - iniquity ; iniquity - not yet full; iniquity - on us vs. Jesus; iniquity - trading in
iniquity - blinded by : blinded - by iniquity
iniquity - generational : generational - iniquity
iniquity - not yet full : Gen. 15:16
iniquity - on us vs. Jesus : Ps. 94:23; Isa. 53:6
iniquity - trading in : Eze. 28:18
injustice : injustice - fight; injustice - suffer; justice - missing
injustice - fight : Pr. 31:8-9; Isa. 10:1-2
injustice - suffer : Mat. 5:40; Luke 6:29; 1Pe. 2:20
Inn : Inn - Jesus birth
Inn - Jesus birth : Luke 2:7; Luke 10:30-34; Luke 22:8-12

"Joseph and Mary decided to stay with their closer relatives, and so they stayed with them in their hillside home. “There was no room from them in the guest room” (Greek kataluma, Luke 2:7), but they enjoyed talking and visiting with their cousins. . . . Because they laid Jesus in a manger, the Bible translators, thinking of their own culture, assumed he must have been born in a stable and mistranslated the Greek word kataluma--which means guest room or upper room--as “inn.” The Greek word for a commercial inn is pandokeion. To indicate a commercial inn, Luke uses pandokeion in the story of the Good Samaritan, where the Samaritan took the person who had been robbed and beaten to an inn (Luke 10:30-34). If [Luke] would have meant there was no room in a commercial inn “because there was no room for them in the inn” (Luke 2:7), he would have used the word pandokeion. No major road passed through Bethlehem, so there was no need for any commercial inn there. In the Arabic and Syriac versions, they have never translated kataluma as “inn.” When Jesus was preparing for his last supper, he told Peter and John . . . “He will show you a large upper room (kataluma that is furnished. Make the meal there” (Luke 22:8-12). Here, Luke, the same author, uses the word kataluma to mean upper room. So our translators have mistranslated the Greek word kataluma as meaning a commerical hotel when telling the story of Jesus’ birth." Gordon Mellish, There Wasn’t Any Inn Ref-0066, Vol. 28 No. 4 (Fall 2015), 103-105, p. 105.


inner : room - inner - false Christs
inner - room - false Christs : room - inner - false Christs
innocence : hands - washed in innocence
innocence - hands washed : hands - washed in innocence
innocent : blood - innocent shed; innocent - suffer; messianic prophecy - innocent; Paul - innocent
innocent - killed : blood - innocent shed
innocent - messianic prophecy : messianic prophecy - innocent
innocent - Paul : Paul - innocent
innocent - suffer : Ps. 10:8; Luke 13:2-5
inoculation : test - all things
inoculation - against error : test - all things
Inquisition : chronology - A.D. 1478 - Inquisition begins ; chronology - A.D. 1820 - Inquisition ends
Inquisition - begins- chronology : chronology - A.D. 1478 - Inquisition begins
Inquisition - ends chronology : chronology - A.D. 1820 - Inquisition ends
INRI : king - of Jews
INRI - inscription : king - of Jews
inscription : king - of Jews
inscription - INRI : king - of Jews
insect : symbol - insect
insect - symbol : symbol - insect
insects : Locusts - clean
insects - clean : Locusts - clean
inside-out vs. outside-in : motivation - for Christian living
insincere : prayer - insincere
insincere - prayer : prayer - insincere
inspiration : Apocrypha - uninspired ; Hebrew - gospels? ; Holy Spirit - inspired Scripture ; inerrancy - partial ; inspiration - God through Moses; inspiration - Jerome's view ; inspiration - means of ; inspiration - neo-orthodox view ; inspiration - NT considered scripture ; inspiration - Paul says not I, but the Lord ; inspiration - plenary ; inspiration - scripture says = God says ; inspiration - untruthful statements accurately recorded; inspiration - verbal ; inspiration - verbal - it is written; inspiration - writing and speaking God's words ; quote - inspiration - Wallace
inspiration - Apocrypha not : Apocrypha - uninspired
inspiration - by Holy Spirit : Holy Spirit - inspired Scripture
inspiration - God through Moses : Ex. 20:12; Mat. 15:4; Mark 7:10
inspiration - Jerome's view :

"I am not so stupid as to think that any of the Lord's words either need correcting or are not divinely inspired; but the Latin manuscripts of the Scriptures are proved faulty by the variations which are found in all of them. My aim has been to restore them to the form of the Greek original, from which my critics do not deny that they have been translated.’ JEROME, Letters XXVII" Ref-0063, p. 196. "When the first translation of the Bible was made into Latin, it was made from a Greek text. This Latin version, referred to as the Vetus Latina or Old Latin, was eventually replaced in the Latin-speaking church by Jerome's translation made in the early fifth century. Jerome's work, known as the Vulgate, was a direct translation of the Old Testament in Hebrew. In contrast, surviving manuscripts of the Old Latin translation attest to a Greek Vorlage." Ref-0838, p. 67.


inspiration - means of : 2Ti. 3:16; 2Pe. 1:21

"Carl F.H. Henry put forth this truth of the divine inspiration of Scripture in the clearest possible way: Inspiration is that supernatural influence of the Holy Spirit whereby the sacred writers were divinely supervised in their production of Scripture, being restrained from error and guided in the choice of words they used, consistently with their disparate personalities and stylistic peculiarities." -- Gregory H. Harris, The Word of God or the Word of Man? 1 Thessalonians 2:13, Ref-0164 (26:2) Fall 2015 (20151123152934.pdf), 179-202, p. 188.


inspiration - neo-orthodox view :

"The orthodox believe the Bible is God's Word; liberals believe the Bible contains God's Word; neo-orthodox hold that the Bible becomes God's Word." Ref-0075, p. 171. "To sum it up, the neo-orthodox view is that the Bible is a fallible human book. Nevertheless, it is the instrument of God's revelation to us, for it is a record of God's personal revelation in Christ. Revelation, however, is personal; the Bible is not a verbally inspired revelation from God, It is merely an errant human means through which one can encounter the personal revelation who is Christ. In itself it is not the Word of God: at best, the Bible only becomes the Word of God to the individual when he encounters Christ through it." [Existential view.] Ref-0075, p. 175. "In summary, for a neo-evangelical the Bible is a religious book, a book of salvation. Its purpose is to save and it is infallible in accomplishing that purpose. But it is not inerrant in all its statements. Only the saving ‘core’ is true, not the cultural ‘husk’ in which it is presented. Inspiration is dynamic and ‘organic.’ It does not guarantee the inerrancy of all historical and scientific statements in Scripture but only the infallibility of the saving purpose of the Scripture." Ref-0075, p. 180. "But how does one get beyond the text of the Bible to the more rarefied, ineffable, suprahistorical, personal-encounter truth which is supposed to lie beyond? Why, by a direct encounter with God, of course! Yes, but whose direct encounter? Barth's? Brunner's? Neibuhr's? Tillich's? These giants of the Neo-Orthodox movement have many start disagreements among themselves on matters theological. Some, like Barth, disagree even with themselves quite noticeably from decade to decade." Ref-0001, p. 34.


inspiration - NT considered scripture : Deu. 25:4; Luke 10:7; 1Cor. 14:37; 1Ti. 5:18; 2Pe. 3:16

"In 1 Timothy 5:18, Paul prefaced his remarks with ‘the Scripture says.’ Then he quoted from Deuteronomy (Deu. 25:4) and Luke 10:7, thereby ascribing the status of Scripture to both the Old and New Testaments." Ref-0024, p. 164. "The first quotation (from 1Ti. 5:18) comes from Deu. 25:4 and the second from Luke 10:7. The most normal inference is that Paul considers both Deuteronomy and Luke to be Scripture." Ref-0064, p. 52. (Note that Luke was written in A.D. 60 and predates the epistles to Timothy of A.D. 62 and 63. Ref-0080, pp. 16-17


inspiration - partial : inerrancy - partial
inspiration - Paul says not I, but the Lord : 1Cor. 7:10; 1Cor. 7:12; 1Cor. 7:25; 1Cor. 7:40; 1Cor. 14:37

"Is this not proof positive in the text of Scripture that the Word of God must be distinguished from the fallible opinions of its human authors? Although one may interpret what Paul has to say in this way, it is neither necessary nor best. In verse 10 (1Cor. 7:10), Paul is pointing out that what he is saying has been said before by our Lord, while in verse 12 (1Cor. 7:12) Paul is the vehicle of new revelation. That is, what he says has not been said before. Later, in 1Cor. 14:37, he says that what he wrote is the command of the Lord. Thus the distinction is not between revelation and nonrevelation, infallible and fallible, but is a distinction within revelation (the infallible) between what is repeated by Paul and what is original with him." Ref-0064, p. 303. ". . . it should be observed that Paul probably meant merely to say that Jesus said nothing explicitly about the subject at hand during His earthly ministry. Hence, Paul had to say, ‘I have no command [epitagen] of the Lord, but I give an opinion’ (7:25). His opinion, however, was inspired. Paul said, ‘I also have the Spirit of God’ (7:40)." Ref-0075, p. 97. "Later in the same chapter he gives commands to partners in mixed marriages, speaking as ‘I, not the Lord’ (1Cor. 7:12), while nevertheless affirming that what he says comes from the Spirit of God (1Cor. 7:40). Although some have tried to distinguish between different levels of inspiration or forms of revelation, the most natural way of interpreting this passage is to understand Paul to be quoting a teaching of the historical Jesus when he refers to ‘the Lord’. On some issues Paul knows no tradition on the topic and so must depend on less mediated guidance. Because there are several Synoptic passages that contain instructions closely paralleled by 1 Corinthians 7:10 (Mark 10:10-12 paras.), but none that mirrors verse 12, this interpretation seems preferable. In that event, there once again emerges powerful confirmation of the care with which the first Christians distinguished the words of the historical Jesus from later instructions inspired by his Spirit." Ref-1282, pp. 286-287 "Paul had no commands from Jesus to the unmarried men or women, but Jesus had spoken to the married (Matt 19:3-12; Mark 10:9-12; Luke 16:18). The Master had spoken plain words about divorce, Paul reinforces his own inspired command by the command of Jesus: What therefore God has joined together let no man separate. [RWP]" Ref-1307, p. 111. "This may contain a hint of sarcasm, that he too had access to the Spirit of God. Apparently the false teachers in Corinth were claiming to teach truth from the Spirit of God." Ref-1307, p. 136.


inspiration - plenary : Ps. 12:6; Pr. 30:5; Mat. 4:4; Mat. 5:18; Luke 16:17; Luke 24:25; John 10:35; 2Ti. 3:16; Rev. 22:18-19

"The NASB note admits the possibility of the weaker rendering -- ‘Every Scripture inspired by God’, so the reader is left with the choice between a wholly inspired Bible and a Bible only partly inspired." The New American Standard Bible, Article No. 46, Ref-0094 "Giesler provided the extent of divine authority in Scripture: (1) All that is written--2Ti. 3:16. (2) Even the very words--Mat. 22:43; 1Cor. 2:13. (3) And the tenses of verbs--Mat. 22:32; Gal. 3:16. (4) Even the smallest parts of words--Mat. 5:17-18." Kenneth Dowlen, Challenges to Biblical Authority in Baptist Life, Ref-0785, Vol. 16 No. 48 August 2012, 55-67, p. 58. "Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God’s acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God’s saving grace in individual lives." Ref-1382, pp. 15-16. "[Chicago Statement on Biblical Inerrancy] Article XII . . . We deny that biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science." Ref-1382, p. 19. "Like any other book, the Bible consists of chapters, paragraphs, sentences, clauses and words; so any claim that we make for the Bible as a whole must also be true of the sections and phrases and words of which it is composed. If these parts are not inspired, what is left? As the older scholars put it, if inspiration is to make sense it must be ‘plenary’ or full: it cannot be limited to some part or aspect of the bible. If the Scriptures are inspired, they must be fully inspired: there is no alternative." Ref-1417, p. 26.


inspiration - scripture says = God says : Gen. 2:24 (cf. Mat. 19:4-5); Gen. 12:3 (cf. Gal. 3:8); Ex. 9:16 (cf. Rom. 9:17); Ps. 2:1 (cf. Acts 4:24-25); Ps. 2:7 (cf. Heb. 1:5); Ps. 16:10 (cf. Acts 13:35); Ps. 95:7 (cf. Heb. 3:7); Ps. 97:7 (cf. Heb. 1:6); Ps. 104:4 (cf. Heb. 1:7); Isa. 55:3 (cf. Acts 13:34); Mat. 19:4-5 (cf. Gen. 2:24); Acts 4:24-25 (cf. Ps. 2:1); Acts 13:34 (cf. Isa. 55:3); Acts 13:35 (cf. Ps. 16:10); Rom. 9:17 (cf. Ex. 9:16); Gal. 3:8 (cf. Gen. 12:3); Heb. 1:5 (cf. Ps. 2:7); Heb. 1:6 (cf. Ps. 97:7); Heb. 1:7 (cf. Ps. 104:4); Heb. 3:7 (cf. Ps. 95:7)

"Sometimes the Old Testament gives what the human author said, and the New Testament quotes the statement as what ‘God said.’ At other times the Old Testament records what ‘God says’ and the New Testament quotes that text as what the human author says. Thus, what the author says and what God says are used interchangeably. . ." Ref-0075, p. 51.


inspiration - untruthful statements accurately recorded : Gen. 3:4
inspiration - verbal : Jos. 8:35; Jer. 26:2; Mat. 5:18; Mat. 22:31; Mat. 22:43; Luke 16:17; Luke 24:25; John 5:46; John 10:35; John 17:8; Acts 24:14; Rom. 3:2; Rom. 16:26; 1Cor. 2:13; 1Cor. 14:37; 1Th. 2:13; Rev. 1:3; Rev. 22:7; Rev. 22:18-19

"Philo of Alexandria, a contemporary of the apostles, attested thus: ‘The Jews would die ten thousand times rather than to permit one single word to be altered of their Scriptures.’" Ref-0060, p. 164. "Occasionally the writers were even told to ‘not omit a word’ (Jer. 26:2), and John even pronounced an anathema upon all who would add to or subtract from the words of the book of this prophecy’ (Rev. 22:18-19)." Ref-0075, p. 50. "It is not my purpose to arbitrate among these translations but simply to make the point that meaning depends upon words. When the words differ, the meaning differs. To claim that we can translate ideas instead of words is an impossibility." Ref-0240, p. 81. "As I argued in a chapter on fallacies about translation, it is illogical to claim that one can translate the thought of a biblical text rather than its words. There is no such thing as disembodied thought. As one translation theorest has accurately said, “Not just ideas, but words are important.”" Ref-0240, p. 217. "Hodge and Warfield insisted on the inspiration of the very words of Scripture in spite of human limitations that may have played a part in producing the Bible. Suggestions that Scripture contains only the thoughts, i.e., the gist, of what actually happened was to them preposterous. As they so pointedly note, one cannot draw a line between “the thoughts and the words of Scripture,” because once someone changes a word, he has also changed the thought. Hence, a belief in the verbal inspiration of Scripture is an endorsement of the ipsissima verba position. Only since the inroads of historical criticism of the Synoptic Gospels into evangelicalism have evangelicals begun to differ from Hodge and Warfield." Robert Thomas, The Rationality, Meaningfulness, and Precision of Scripture, Ref-0164, Vol. 15 No. 2, Fall 2004, 175:207, p. 204. "Roger Nicole, in a significant essay in 1958, listed many more New Testament passages where the argument of Jesus or the New Testament author depended on a single word in the Old Testament. He gives the following list: Matthew 2:15; 4:10; 13:35; 22:44; Mark 12:36; Luke 4:8; 20:42,43; John 8:17; 10:34; 19:37; Acts 23:5; Romans 4:3,9,23; 15:9-12; 1 Corinthians 6:16; Galatians 3:8,10,13,16; Hebrews 1:7; 2:12; 3:13; 4:7; 12:26." Wayne Grudem, "Are Only Some Words of Scripture Breathed Out by God?", Ref-0786, 19:56, p. 29. "Eusebius cites an anonymous work, purportedly against the heresy of Artemon, which was written ca. 230 and sheds further light on the corruption of manuscripts by heretics. . . . For you may compare the copies they made at an earlier date with those they again altered later, and find great divergence. Nor is it likely that they themselves are ignorant of the audacity of this offence, For either they do not believe that the divine Scriptures were spoken of the Holy Spirit, and therefore, are unbelievers, or they consider themselves wiser than the Holy Spirit, and what is that but devil possession?" Ref-0787, pp. 118-119. "Already during the temple era there is evidence for considerable preoccupation with minutiae such as conjunctions and particles in the interpretation of the text, e.g., the tradition that Zechariah ben ha-Kazzav based legal decisions on the preservation of a waw (TB Sotah 28a). The legalistic discussions of Hillel the Elder and Shammai in the time of Herod presupposed a text fixed in small details. The same is true of Nahum of Gimzo, Akiba’s mentor. Nevertheless, it was Akiba who became the principal spokesman of this concern for textual minutiae. For him the sanctity of Scripture meant that each letter, syllable, and word of the Torah was important. Even the tittle was the inspiration for a multiplicity of interpretative rules." S. K. Soderlund, TEXT AND MSS OF THE NT, Ref-0385 pp. 4:805-814. ". . . since Jesus probably spoke in Aramaic (cf. Mt. 27:46) and the Gospels are in Greek, we do not have the exact words of Jesus (ipsissima verba) in most cases but rather an accurate rendering of them in another language." Normal L. Geisler, A Review of "Five Views on Biblical Inerrancy", Ref-0164, Vol. 25 No. 1 Spring 2004, 65-96, p. 74. "[Chicago Statement on Biblical Inerrancy] Article VI . . . We affirm that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration." Ref-1382, p. 17.


inspiration - verbal - impossible? : Hebrew - gospels?
inspiration - verbal - it is written : Jos. 8:31; 2S. 1:18; 1K. 2:3; 2K. 23:21; 2Chr. 23:18; 2Chr. 25:4; 2Chr. 31:3; 2Chr. 35:12; Ezra 3:2; Ezra 3:4; Ezra 6:18; Ne. 8:15; Ne. 10:34; Ne. 10:36; Ps. 40:7; Isa. 65:6; Dan. 9:13; Mat. 2:5; Mat. 4:4-10; Mat. 11:10; Mat. 21:13; Mat. 26:24; Mat. 26:31; Mark 1:2; Mark 7:6; Mark 9:13; Mark 14:21; Mark 14:27; Luke 2:23; Luke 3:4; Luke 4:4; Luke 4:8; Luke 4:10; Luke 7:27; Luke 19:46; Luke 24:46; John 6:31; John 6:45; John 12:14; Acts 1:20; Acts 7:42; Acts 15:15; Acts 23:5; Rom. 1:17; Rom. 2:24; Rom. 3:4; Rom. 3:10; Rom. 4:17; Rom. 8:36; Rom. 9:13; Rom. 9:33; Rom. 10:15; Rom. 11:8; Rom. 11:26; Rom. 12:19; Rom. 14:11; Rom. 15:3; Rom. 15:9; Rom. 15:21; 1Cor. 1:19; 1Cor. 1:31; 1Cor. 2:9; 1Cor. 3:19; 1Cor. 9:9; 1Cor. 10:7; 1Cor. 14:21; 1Cor. 15:45; 2Cor. 8:15; 2Cor. 9:9; Gal. 3:10; Gal. 3:13; Gal. 4:22; Gal. 4:27; Heb. 10:7; 1Pe. 1:16
inspiration - Wallace - quote : quote - inspiration - Wallace
inspiration - writing and speaking God's words : Ex. 24:4; Ex. 34:27; Num. 33:2; Deu. 31:9; Deu. 31:24; Deu. 31:26; 1Chr. 28:19; Isa. 8:1; Isa. 30:8; Jer. 30:2; Jer. 1:9; Jer. 36:2; Jer. 36:28; Jer. 36:32; Dan. 12:4; 1Cor. 2:13; 1Cor. 14:37; 1Th. 4:2; 1Th. 4:15; Rev. 1:19; Rev. 10:4

". . . in various expressions the Old Testament declares 3,808 times that it conveys the express words of God." Ref-0060, p. 81.


Inspiration And Authority Of Scripture, The : Ref-0060
Inspiration And Authority Of Scripture, The - Pache, Rene. The Inspiration And Authority Of Scripture - The Inspiration And Authority Of Scripture : Ref-0060
Inspiration And Authority Of Scripture, The - The Inspiration And Authority Of Scripture : Ref-0060
Inspiration and Inerrancy (AST-314) : Ref-0053
Inspiration and Inerrancy (AST-314) - Patterson, Paige. Inspiration and Inerrancy (AST-314), Tyndale Theological Seminary. Inspiration and Inerrancy (AST-314) : Ref-0053
Inspiration and Inerrancy (AST-314) - Patterson, Paige. Inspiration and Inerrancy (AST-314), Tyndale Theological Seminary. Inspiration and Inerrancy (AST-314) - Tyndale Theological Seminary. Inspiration and Inerrancy (AST-314), Paige Patterson : Ref-0053
Inspiration and Interpretation, John William Burgon : Ref-0910
Inspiration and Interpretation, John William Burgon - Burgon, John William, Inspiration and Interpretation : Ref-0910
Inspiration and Interpretation, John William Burgon - Burgon, John William, Inspiration and Interpretation - SS-0026 : Ref-0910
inspired : David - inspired; inerrancy - scripture ; inspired - Psalms
inspired - David : David - inspired
inspired - Psalms : 2S. 23:1-2; Mark 12:36
inspired - scriptures : inerrancy - scripture
instinct : animals - instinct
instinct - animals : animals - instinct
Institute for Creation Research : Ref-0959
Institute for Creation Research - Acts & Facts Magazine : Ref-0959
Institutes of the Christian Religion, Calvin : Ref-0979
Institutes of the Christian Religion, Calvin - Calvin, Institutes of the Christian Religion : Ref-0979
Institutes of the Christian Religion, Calvin - Calvin, Institutes of the Christian Religion - Cross-0050 : Ref-0979
instructed : taught - God not
instructed - God not : taught - God not
instruction : teaching - receive; teaching - refused
instruction - receive : teaching - receive
instruction - refused : teaching - refused
instrumental : Greek grammar - cases
instrumental - case - Greek grammar : Greek grammar - cases
instruments : worship - music
instruments - worship : worship - music
integrity : integrity - over riches
integrity - over riches : Pr. 28:6
intellectual : unknowable - not a concern
intellectual - humility : unknowable - not a concern
intelligence : Antichrist - intelligence of; Ref-1569
intelligence - Antichrist : Antichrist - intelligence of
intelligence - artificial : Ref-1569
intelligence - The Myth of Artificial Intelligence, Eric J. Larson - artificial : Ref-1569
intelligent : Ref-1560 ; Ref-1561
intelligent - creation - evolution : Ref-1561
intelligent - design : Ref-1560 ; Ref-1561
intelligent - design - evolution : Ref-1560 ; Ref-1561
intelligent - evolution : Ref-1561
intelligent - Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt : Ref-1560
intelligent - Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt - design : Ref-1560
intelligent - Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt - Witt, Jonathan, Heretic: One Scientist's Journey from Darwin to Design : Ref-1560
intelligent design : design - intelligent - predictions ; design - intelligent - scientific method
intelligent design - predictions : design - intelligent - predictions
intelligent design - scientific method : design - intelligent - scientific method
interbreeding : breeding - interbreeding - prohibited
interbreeding - prohibited : breeding - interbreeding - prohibited
intercession : Hezekiah - intercedes; Holy Spirit - intercedes; intercession - Aaron; intercession - Amos; intercession - Christ; intercession - Church; intercession - Daniel; intercession - Ezekiel; intercession - Ezra; intercession - for enemies; intercession - for leaders; intercession - for others; intercession - groans of Spirit; intercession - ineffective; intercession - Job; intercession - Moses ; intercession - Moses - against; intercession - Nehemiah; intercession - Noah; intercession - Samuel ; Isaiah - intercedes; Jeremiah - intercession; Paul - intercession; Paul - prays for shipmates; Samuel - intercession; Saul - intercession
intercession - Aaron : Num. 14:5; Num. 16:22; Num. 16:45-48
intercession - Amos : Amos; Amos 7:1-6
intercession - Christ : Job 9:33; Isa. 53:12; John 17:15-24; Rom. 8:34; Heb. 7:25; 1Ti. 2:5; Rev. 8:3
intercession - Church : Acts 12:5
intercession - Daniel : Eze. 14:14; Eze. 14:20; Dan. 9:1-24
intercession - Ezekiel : Eze. 9:8; Eze. 11:13
intercession - Ezra : Ezra; Ezra 9:5-15
intercession - for enemies : Ps. 35:13
intercession - for leaders : Jer. 36:25
intercession - for others : Job 16:21; Jer. 36:25; Eze. 9:4; Joel 2:17
intercession - groans of Spirit : John 11:33; John 11:38; Rom. 8:26
intercession - Hezekiah : Hezekiah - intercedes
intercession - ineffective : Eze. 14:14-20
intercession - Isaiah : Isaiah - intercedes
intercession - Jeremiah : Jeremiah - intercession
intercession - Job : Job; Job 1:5; Job 42:8; Eze. 14:14; Eze. 14:20
intercession - Moses : Ex. 8:9; Ex. 8:29-30; Ex. 9:18; Ex. 9:24; Ex. 9:33; Ex. 10:18; Ex. 18:19; Ex. 20:19; Ex. 32:11; Ex. 32:30-32; Ex. 34:9; Num. 11:2; Num. 12:13; Num. 14:5; Num. 14:13-20; Num. 16:22; Num. 16:45-48; Deu. 5:5; Deu. 9:18-20; Deu. 9:24-29; Deu. 10:10; Ps. 106:23; Jer. 15:1; Acts 7:23; Acts 7:30; Acts 7:42; Gal. 3:19
intercession - Moses - against : Num. 16:15
intercession - Nehemiah : Ne. 1:4
intercession - Noah : Eze. 14:14; Eze. 14:20
intercession - Paul : Paul - intercession
intercession - Paul for shipmates : Paul - prays for shipmates
intercession - Samuel : Samuel - intercession; 1S. 12:19; 1S. 15:11; 1S. 15:35 (?); 1S. 16:1 (?); Jer. 15:1

✪ Questionable: 1S. 15:35 (?); 1S. 16:1 (?);


intercession - Saul : Saul - intercession
intercession - Spirit makes : Holy Spirit - intercedes
intercessor : intercessor - sought
intercessor - sought : Eze. 22:30
intercourse : intercourse - unclean
intercourse - unclean : Lev. 15:18
interest : usury - AGAINST
interest - charging : usury - AGAINST
interfertility : ark - Noah's - animals fit on
interfertility - species : ark - Noah's - animals fit on
intermarriage : marriage - mixed forbidden; wives - foreign
intermarriage - forbidden : marriage - mixed forbidden
intermarriage - foreign : wives - foreign
internal : manuscripts - evidence - internal
internal - evidence - manuscripts : manuscripts - evidence - internal
International Standard Bible Encyclopedia : Ref-0039
International Standard Bible Encyclopedia - ISBE : Ref-0039
International Standard Bible Encyclopedia - ISBE - The International Standard Bible Encyclopedia : Ref-0039
International Standard Bible Encyclopedia - Orr, James. International Standard Bible Encyclopedia - The International Standard Bible Encyclopedia : Ref-0039
International Standard Bible Encyclopedia - The International Standard Bible Encyclopedia : Ref-0039
International Standard Bible Encyclopedia, Revised Edition : Ref-0008
International Standard Bible Encyclopedia, Revised Edition - Bromiley, Geoffrey W., ed. International Standard Bible Encyclopedia, Revised Edition : Ref-0008
interpretation : hermeneutics - interpretation ; hermeneutics - rule - synthesis ; hermenuetics - principles ; private - interpretation prohibited; tongues - interpretation of
interpretation - hermeneutics : hermeneutics - interpretation
interpretation - principles : hermenuetics - principles
interpretation - private prohibited : private - interpretation prohibited
interpretation - rule - synthesis : hermeneutics - rule - synthesis
interpretation - tongues as gift : tongues - interpretation of
Interpreting Revelation, Merrill C. Tenney : Ref-1503
Interpreting Revelation, Merrill C. Tenney - Tenney, Merrill C., Interpreting Revelation : Ref-1503
interregnum : chronology - kings - interregnum
interregnum - kings - chronology : chronology - kings - interregnum
interrogative particle : Hebrew grammar - particle - interrogative
interrogative particle - Hebrew grammar : Hebrew grammar - particle - interrogative
interrogative pronoun : Hebrew grammar - pronoun - interrogative
interrogative pronoun - Hebrew grammar : Hebrew grammar - pronoun - interrogative
intertestamental : prophet - expected
intertestamental - silence : prophet - expected
intimacy : relationship - intimacy with God
intimacy - with God : relationship - intimacy with God
intolerant : paganism - intolerant
intolerant - paganism : paganism - intolerant
intoxicated : Babylon - intoxicates earth
intoxicated - by Babylon : Babylon - intoxicates earth
introduction : 0000 - introduction
introduction - 0000 : 0000 - introduction
Introduction to Biblical Counseling : Ref-0108
Introduction to Biblical Counseling (CO-101) : Ref-0106
Introduction to Biblical Counseling (CO-101) - Couch, Lacy. Introduction to Biblical Counseling (CO-101), Tyndale Theological Seminary. Introduction to Biblical Counseling (CO-101) : Ref-0106
Introduction to Biblical Counseling (CO-101) - Couch, Lacy. Introduction to Biblical Counseling (CO-101), Tyndale Theological Seminary. Introduction to Biblical Counseling (CO-101) - Tyndale Theological Seminary. Introduction to Biblical Counseling (CO-101), Lacy Couch : Ref-0106
Introduction to Biblical Counseling - MacArthur, John F. Jr., and Wayne A. Mack. Introduction to Biblical Counseling - Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling : Ref-0108
Introduction to Biblical Counseling - Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling : Ref-0108
Introduction to Philosophy: A Christian Perspective, Norman L. Geisler : Ref-1088
Introduction to Philosophy: A Christian Perspective, Norman L. Geisler - Geisler, Norman L., Introduction to Philosophy: A Christian Perspective : Ref-1088
Introduction to Philosophy: A Christian Perspective, Norman L. Geisler - Geisler, Norman L., Introduction to Philosophy: A Christian Perspective - Logos-0560 : Ref-1088
Introduction to the History of Christianity, Tom Dowley : Ref-0740
Introduction to the History of Christianity, Tom Dowley - Dowley, Tom, Introduction to the History of Christianity : Ref-0740
Introduction to the History of Christianity, Tom Dowley - Dowley, Tom, Introduction to the History of Christianity - Logos-0477 : Ref-0740
Introduction to the Old Testament, R. K. Harrison : Ref-0836 ; Ref-0950
Introduction to the Old Testament, R. K. Harrison - Harrison, R. K., Introduction to the Old Testament : Ref-0836 ; Ref-0950
Introduction to the Old Testament, R. K. Harrison - Harrison, R. K., Introduction to the Old Testament - Logos-0553 : Ref-0950
Introductory Thoughts On Revelation : Ref-0013
Introductory Thoughts On Revelation - Couch, Mal. Introductory Thoughts On Revelation : Ref-0013
Introductory Volume to Systematic Theology, Louis Berkhof : Ref-0853
Introductory Volume to Systematic Theology, Louis Berkhof - Berkhof, Louis, Introductory Volume to Systematic Theology : Ref-0853
Introductory Volume to Systematic Theology, Louis Berkhof - Berkhof, Louis, Introductory Volume to Systematic Theology - Cross-0003 : Ref-0853
invisible : hope - unseen ; invisible - God
invisible - God : Job 23:8; Job 37:23; John 5:37; John 6:46; Rom. 1:20; Heb. 11:27; 1Jn. 4:12

✪ See spirit - God is.


invisible - hope : hope - unseen
Invitation to the Septuagint, Karen H. Jobes and Moisés Silva : Ref-0838
Invitation to the Septuagint, Karen H. Jobes and Moisés Silva - Jobes, Karen H. and Moisés Silva, Invitation to the Septuagint : Ref-0838
Invitation to the Septuagint, Karen H. Jobes and Moisés Silva - Jobes, Karen H. and Moisés Silva, Invitation to the Septuagint - Silva, Moisés and Karen H. Jobes, Invitation to the Septuagint : Ref-0838
Invitation to the Septuagint, Karen H. Jobes and Moisés Silva - Silva, Moisés and Karen H. Jobes, Invitation to the Septuagint : Ref-0838

IN