CrossLinks Topical Index - PR


Pr 18:4? : type - water represents Holy Spirit
Pr. 1:1 : index - bible books; Solomon - proverbs of
Pr. 1:6 : KJV - variety of translation
Pr. 1:7 : fear - God; wisdom - fear of God
Pr. 1:8 : children - fathers toward
Pr. 1:10 : company - evil corrupts good
Pr. 1:28 : answer - none by God; prayer - inhibited ; unavailable - God
Pr. 2:5 : fear - God; wisdom - fear of God
Pr. 2:13-14 : evil - delighting in
Pr. 2:16 : ears - tickled; fear - of man ; seduction - flattery
Pr. 2:16-17 : marriage - covenant
Pr. 2:17 : adultery - beware
Pr. 2:22 : earth - cut off from
Pr. 3:1 : law - keep
Pr. 3:1-2 : life - long promised
Pr. 3:4 : esteemed - godly
Pr. 3:5 : heart - wicked; understanding - lean not on
Pr. 3:5-6 : fear - handling
Pr. 3:6 : path - directed by God
Pr. 3:7 : fear - God; righteousness - self
Pr. 3:9-10 : firstfruits - to God; giving - devotional scriptures
Pr. 3:11 : chastened - by God; correction - by God
Pr. 3:11-12 : cited - Pr._3:11-12
Pr. 3:16 : left hand
Pr. 3:18 : tree - of life
Pr. 3:19-20 : creation - by God
Pr. 3:24 : sleep - peaceful
Pr. 3:27 : debt - pay
Pr. 3:31 : jealousy - AGAINST
Pr. 3:32 : revelation - to faithful
Pr. 3:33 : cursed - wicked by God
Pr. 4 : learning - seek
Pr. 4:3 : Solomon - oldest son?; teaching - children
Pr. 4:4 : law - keep
Pr. 4:10 : life - long promised
Pr. 4:12 : teaching - receive
Pr. 4:18 : believers - as light
Pr. 4:20 : scripture - meditate on
Pr. 4:23 : heart - guard; heart - issues of life from; heart - keep
Pr. 4:24 : tongue - taming
Pr. 5:3-23 : adultery - beware
Pr. 5:4 : wormwood
Pr. 5:11 : sickness - sexual
Pr. 5:12-13 : teaching - refused
Pr. 5:15-18 : euphemism - sexual
Pr. 5:18 : one - flesh; wife - breasts satisfy; wife - of youth
Pr. 6:1 : surety
Pr. 6:6 : ant - consider ; work - ethic
Pr. 6:16 : pride - first sin; pride - God hates
Pr. 6:17 : murder - prohibited
Pr. 6:19 : division - handling; strife - sowing between brethren
Pr. 6:20 : children - toward parents
Pr. 6:21 : law - found on heart
Pr. 6:24 : seduction - flattery
Pr. 6:24-35 : adultery - beware
Pr. 6:25 : X0111 - pornography
Pr. 6:30 : stealing - when starving
Pr. 6:30-31 : thief - starving
Pr. 6:31 : restore - more than was taken
Pr. 7:1-2 : law - keep
Pr. 7:3 : law - bound on fingers; scripture - memorize
Pr. 7:5 : seduction - flattery
Pr. 7:6 : adultery - beware
Pr. 7:7 : swine - pearls before
Pr. 7:7-9 : wicked - don't correct
Pr. 7:21 : adultery - beware
Pr. 7:25-27 : adultery - beware
Pr. 8:9 : scripture - perspicuity
Pr. 8:13 : arrogance - AGAINST; evil - hate; fear - God; pride - AGAINST
Pr. 8:21 : rich - by wisdom
Pr. 8:22-24 : foundation - before
Pr. 8:22-31 : wisdom - in creation
Pr. 8:22-36 : wisdom - Jesus as
Pr. 8:23 : creation - of earth
Pr. 8:26-32 : creation - by God
Pr. 8:27 : face - of the deep; wisdom - from beginning
Pr. 8:29 : foundation - of world
Pr. 9:2-6 : wine - of wisdom
Pr. 9:5 : communion
Pr. 9:6 : company - evil corrupts good
Pr. 9:7-8 : teaching - refused
Pr. 9:9 : teaching - receive
Pr. 9:10 : fear - God; wisdom - fear of God
Pr. 9:11 : life - long promised
Pr. 9:13-18 : harlot - avoid
Pr. 9:17 : sin - allure
Pr. 10:1 : children - toward parents
Pr. 10:2 : stealing - of no profit
Pr. 10:3 : righteous - provision for
Pr. 10:4-5 : work - ethic
Pr. 10:5 : stewardship - preparation
Pr. 10:8 : teaching - receive
Pr. 10:9 : secrets - revealed
Pr. 10:11 : living - water
Pr. 10:11 (?) : type - water represents Holy Spirit
Pr. 10:12 : love; love - covers sin
Pr. 10:13 : punishment - physical
Pr. 10:15 : wealth - benefit
Pr. 10:17 : teaching - receive
Pr. 10:18 : slander - destroys
Pr. 10:19 : tongue - taming
Pr. 10:26 : work - ethic
Pr. 10:27 : fear - God; life - long promised
Pr. 10:28 : hope - produces
Pr. 10:30 : earth - cut off from
Pr. 10:31-32 : tongue - taming
Pr. 11:2 : pride - AGAINST ; pride - before fall
Pr. 11:6 : lust
Pr. 11:7 : death - hope beyond
Pr. 11:8 : ransom - wicked for righteous
Pr. 11:9 : slander - destroys
Pr. 11:11 : righteousness - exalts nation
Pr. 11:12 : tongue - taming
Pr. 11:13 : secrets - hold in trust
Pr. 11:14 : counsel - recommended
Pr. 11:15 : surety
Pr. 11:24 : giving - devotional scriptures; sowing - and reaping
Pr. 11:25 : giver - provision for
Pr. 11:28 : trusting - in riches
Pr. 11:30 : tree - of life
Pr. 12:1 : teaching - receive
Pr. 12:4 : wife - toward husband
Pr. 12:6 : murder - premeditated
Pr. 12:10 : animals - treat fairly
Pr. 12:11 : company - evil corrupts good; work - ethic
Pr. 12:13 : righteousness - self
Pr. 12:14 : tongue - taming
Pr. 12:15 : counsel - recommended; right - in own eyes
Pr. 12:18 : mouth - weapon
Pr. 12:22 : lying - AGAINST
Pr. 12:24 : work - ethic
Pr. 12:25 : depression - from anxiety
Pr. 12:26 : friends - choose wisely
Pr. 12:27 : work - ethic
Pr. 13:1 : children - toward parents ; teaching - receive
Pr. 13:2 : violence - feeding on
Pr. 13:3 : tongue - taming
Pr. 13:4 : work - ethic
Pr. 13:7 : poor - who are rich
Pr. 13:10 : counsel - recommended; pride - AGAINST
Pr. 13:11 : work - ethic
Pr. 13:12 : tree - of life
Pr. 13:13 : Word - rejected
Pr. 13:18 : teaching - receive
Pr. 13:20 : company - evil corrupts good; friends - choose wisely
Pr. 13:22 : wealth - for righteous
Pr. 13:24 : children - discipline; translation - dynamic equivalence - rod - discipline
Pr. 13:25 : bread - daily
Pr. 14:1 : woman - homemaker
Pr. 14:3 : pride - AGAINST
Pr. 14:4 : oxen - messy
Pr. 14:5 : lying - AGAINST
Pr. 14:6 : learning - never coming to truth; wisdom - not found
Pr. 14:6-7 : fool - contending with
Pr. 14:9 : sin - mocked
Pr. 14:12 : right - in own eyes
Pr. 14:15 : discernment - lacking ; gullible
Pr. 14:16 : evil - avoiding; fool - self confident
Pr. 14:17 : anger - quick
Pr. 14:18 : gullible
Pr. 14:19 : knee - bow
Pr. 14:20-21 : poor - duty to
Pr. 14:23 : talk - without action; work - ethic
Pr. 14:24 : wealth - for righteous
Pr. 14:25 : saved - souls
Pr. 14:26 : fear - God
Pr. 14:29 : anger - quick
Pr. 14:30 : envy - sickness; sickness - sin
Pr. 14:31 : poor - duty to
Pr. 14:32 : resurrection - in OT
Pr. 14:34 : righteousness - exalts nation
Pr. 15:1 : anger - quick; answer - turn away wrath
Pr. 15:2 : tongue - taming
Pr. 15:3 : omnipresent - God; omniscient - God only
Pr. 15:4 : tongue - taming; tree - of life
Pr. 15:5 : children - toward parents ; teaching - receive
Pr. 15:8 : sacrifice - unacceptable
Pr. 15:10 : teaching - receive
Pr. 15:11 : Abaddon ; omnipresent - God
Pr. 15:12 : teaching - receive
Pr. 15:16 : fear - God
Pr. 15:17 : calf - fatted
Pr. 15:18 : anger - quick
Pr. 15:19 : work - ethic
Pr. 15:20 : children - toward parents
Pr. 15:22 : counsel - recommended
Pr. 15:25 : pride - AGAINST
Pr. 15:27 : bribery - AGAINST; greed - destroys own house
Pr. 15:28 : speak - think before; tongue - taming
Pr. 15:29 : prayer - heard; prayer - inhibited
Pr. 15:30 : eyes - light
Pr. 15:31-32 : teaching - receive
Pr. 15:33 : fear - God; wisdom - fear of God
Pr. 16:1 : Holy Spirit - speak by; speak - by the Spirit
Pr. 16:2 : right - in own eyes
Pr. 16:4 : chosen - not ; created - for destruction
Pr. 16:5 : pride - AGAINST
Pr. 16:6 : atonement - provided by God in OT; evil - avoiding; fear - God
Pr. 16:7 : peace - from God
Pr. 16:9 : path - directed by God ; predestination - of God
Pr. 16:12 : leaders - righteous
Pr. 16:15 : rain - early and latter
Pr. 16:17 : evil - avoiding
Pr. 16:18 : pride - AGAINST ; pride - before fall
Pr. 16:22 : fool - contending with ; living - water
Pr. 16:24 : royal jelly; words - encourage
Pr. 16:25 : right - in own eyes
Pr. 16:28 : Biblia Hebraica Stuttgartensia - small letters ; gossip - AGAINST
Pr. 16:32 : anger - control; anger - slow to - God; spirit - rule
Pr. 16:33 : lots - casting
Pr. 17:2 : inheritance - servant shares
Pr. 17:3 : refined - men by God; tested - by God
Pr. 17:5 : poor - duty to
Pr. 17:6 : children - blessing
Pr. 17:9 : love - covers sin
Pr. 17:10 : fool - contending with
Pr. 17:12 : fool - contending with
Pr. 17:15 : evil - called good
Pr. 17:16 : fool - widom accessible to
Pr. 17:17 : friendship - true
Pr. 17:18 : surety
Pr. 17:21 : children - toward parents ; son - foolish
Pr. 17:22 : joy - medicine
Pr. 17:23 : bribery - AGAINST
Pr. 17:25 : children - toward parents ; son - foolish
Pr. 17:27 : self - control; tongue - taming
Pr. 18:1 : fellowship - commanded
Pr. 18:4 : living - water
Pr. 18:5 : poor - impartial toward
Pr. 18:6-8 : tongue - taming
Pr. 18:8 : gossip - AGAINST
Pr. 18:9 : work - ethic
Pr. 18:10 : giving - devotional scriptures
Pr. 18:11 : trusting - in riches
Pr. 18:12 : humility - desirable ; pride - AGAINST ; pride - before fall
Pr. 18:13 : listen - importance; skepticism
Pr. 18:14 : spirit - broken
Pr. 18:17 : counsel - both sides; listen - importance; skepticism
Pr. 18:18 : lots - casting
Pr. 18:21 : tongue - taming
Pr. 18:22 : marriage - ordained and approved; wife - a favor from God
Pr. 18:24 : friend - God as; friendship - be friendly
Pr. 19:2 : haste - sin; wait - on God
Pr. 19:6 : rich - befriended
Pr. 19:7 : poor - avoided
Pr. 19:9 : lying - AGAINST
Pr. 19:11 : anger - slow to - God; love - covers sin
Pr. 19:13 : children - toward parents ; contentious - woman
Pr. 19:14 : wife - a favor from God
Pr. 19:15 : work - ethic
Pr. 19:16 : law - keep
Pr. 19:17 : giving - devotional scriptures; poor - duty to
Pr. 19:18 : children - discipline
Pr. 19:20 : counsel - recommended; teaching - receive
Pr. 19:21 : path - directed by God ; righteousness - Lord our
Pr. 19:23 : fear - God; life - purpose
Pr. 19:24 : work - ethic
Pr. 19:26 : children - toward parents
Pr. 19:27 : teaching - receive
Pr. 19:28 : justice - missing
Pr. 19:29 : punishment - physical
Pr. 20:1 : wine - abuse of ; wine - not drinking
Pr. 20:3 : argument - AGAINST
Pr. 20:4 : work - ethic
Pr. 20:5 : counsel - recommended
Pr. 20:6 : righteousness - self ; sin - all
Pr. 20:7 : generational - blessing
Pr. 20:9 : sin - all
Pr. 20:12 : created - each person; ear - hearing
Pr. 20:13 : work - ethic
Pr. 20:16 : surety
Pr. 20:18 : counsel - recommended; war - just
Pr. 20:19 : company - evil corrupts good; ears - tickled; gossip - AGAINST; secrets - hold in trust; slander - destroys
Pr. 20:20 : children - toward parents ; children - toward parents - death penalty; cursing - parents
Pr. 20:22 : evil - not to repay; vengeance - God's; wait - on God
Pr. 20:24 : path - directed by God ; secrets - belong to God
Pr. 20:25 : vows - inadvisable
Pr. 20:26 : threshing - the wicked
Pr. 20:27 : heart - God knows; law - found on heart
Pr. 20:30 : children - discipline; punishment - physical
Pr. 21:1 : kings - God sets up
Pr. 21:2 : heart - God knows; righteousness - self
Pr. 21:3 : sacrifice - vs. obedience
Pr. 21:4 : pride - AGAINST
Pr. 21:5 : haste - sin; work - ethic
Pr. 21:9 : contentious - woman
Pr. 21:11 : teaching - receive
Pr. 21:13 : poor - duty to; prayer - inhibited
Pr. 21:17 : wine - abuse of ; wine - oil
Pr. 21:18 : ransom - wicked for righteous
Pr. 21:19 : contentious - woman
Pr. 21:23 : tongue - taming
Pr. 21:24 : pride - AGAINST ; scoffers
Pr. 21:25 : work - ethic
Pr. 21:27 : sacrifice - unacceptable
Pr. 21:28 : lying - AGAINST
Pr. 21:31 : preparing - for evil; trusting - in horses ; war - God helps train for
Pr. 22:1 : reputation - valuable
Pr. 22:3 : evil - avoiding
Pr. 22:4 : fear - God; humility - desirable
Pr. 22:6 : children - discipline
Pr. 22:7 : debt - monetary ; money - debt
Pr. 22:9 : giving - devotional scriptures; poor - duty to
Pr. 22:10 : scoffers
Pr. 22:13 : work - ethic
Pr. 22:15 : children - discipline; punishment - physical; translation - dynamic equivalence - rod - discipline
Pr. 22:20 : hermeneutics - Origen
Pr. 22:24 : anger - control
Pr. 22:24-25 : company - evil corrupts good
Pr. 22:26 : surety
Pr. 22:28 : landmark - do not move
Pr. 22:29 : work - ethic
Pr. 23:4 : work - too much
Pr. 23:5 : eagle - wings; wealth - elusive
Pr. 23:9 : fool - contending with
Pr. 23:10 : landmark - do not move; orphans - protected
Pr. 23:10-11 : Goel - kinsman redeemer
Pr. 23:12 : teaching - receive
Pr. 23:13 : children - discipline
Pr. 23:13-14 : punishment - physical
Pr. 23:17 : fear - God; wicked - envy of
Pr. 23:18 : death - hope beyond
Pr. 23:20 : wine - abuse of
Pr. 23:20-21 : company - evil corrupts good; eating - too much
Pr. 23:22 : children - toward parents ; parents - honor
Pr. 23:24-25 : children - toward parents ; parents - honor
Pr. 23:27-28 : harlot - avoid
Pr. 23:29 : wine - not drinking
Pr. 23:29-35 : wine - abuse of
Pr. 24:1 : evil - avoiding; wicked - envy of
Pr. 24:6 : counsel - recommended
Pr. 24:9 : scoffers
Pr. 24:10 : adversity - fainting in
Pr. 24:11 : death - desired
Pr. 24:12 : heart - God knows; omniscient - God only ; works - judged
Pr. 24:13 : royal jelly
Pr. 24:13-14 : wisdom - sweet
Pr. 24:17 : enemy - love
Pr. 24:21 : fear - God
Pr. 24:21-22 : authority - respect
Pr. 24:23 : judgment - impartial; poor - impartial toward
Pr. 24:24 : evil - called good
Pr. 24:29 : eye - for eye ; eye for eye - AGAINST; vengeance - God's
Pr. 24:30-34 : work - ethic
Pr. 25:1 : scripture - copied ; Solomon - proverbs of
Pr. 25:2 : hidden - by God
Pr. 25:5 : earth - cut off from
Pr. 25:6-7 : honor - place of - avoid
Pr. 25:8-9 : sue - brothers
Pr. 25:14 : giving - devotional scriptures
Pr. 25:15 : patience - forebears; tongue - gentle prevails
Pr. 25:16 : eating - too much
Pr. 25:19 : trusting - in man
Pr. 25:20 : grief - response to
Pr. 25:21-22 : enemy - love
Pr. 25:22 : fire - coals on head
Pr. 25:24 : contentious - woman
Pr. 25:28 : authority - from submission; self - control; spirit - rule
Pr. 26:2 : curse - of no effect ; curses - from man
Pr. 26:3 : punishment - physical
Pr. 26:4-5 : fool - contending with
Pr. 26:6 : lying - AGAINST
Pr. 26:7 : proverb - abuse
Pr. 26:9 : proverb - abuse
Pr. 26:10 : grace - common
Pr. 26:11 : vomit - dog returns
Pr. 26:12 : righteousness - self
Pr. 26:13-15 : work - ethic
Pr. 26:16 : righteousness - self
Pr. 26:17 : quarrel - meddle in
Pr. 26:18-19 : joke - insincere
Pr. 26:20-22 : gossip - AGAINST
Pr. 26:23 : hypocrisy - religious
Pr. 26:24 : fear - of man
Pr. 26:26-29 (?) : marriage - over burning passion
Pr. 26:28 : lying - AGAINST; seduction - flattery
Pr. 27:2 : humility - desirable
Pr. 27:3 : fool - contending with
Pr. 27:4 : anger - control
Pr. 27:5 : love - concealed
Pr. 27:6 : kisses - deceitful
Pr. 27:7 : seeking - intense
Pr. 27:9 : counsel - recommended
Pr. 27:12 : preparing - for evil
Pr. 27:13 : surety
Pr. 27:14 : morning - against being noisy
Pr. 27:15-16 : contentious - woman
Pr. 27:17 : iron - sharpens iron
Pr. 27:19 : face - beholding in mirror
Pr. 27:20 : Abaddon ; Hades - never full; X0111 - pornography
Pr. 27:22 : fool - contending with
Pr. 27:23 : stewardship - preparation
Pr. 28:1 : authority - spiritual; flee - without pursuit
Pr. 28:4 : darkness - expose; evil - called good
Pr. 28:5 : seekers - God revealed to
Pr. 28:6 : integrity - over riches
Pr. 28:7 : children - toward parents
Pr. 28:8 : usury - AGAINST ; wealth - for righteous; wealth - promised
Pr. 28:9 : prayer - as sin
Pr. 28:11 : right - in own eyes
Pr. 28:13 : sin - confess; sin - denied
Pr. 28:15-16 : ruler - wicked
Pr. 28:17 : murder - prohibited
Pr. 28:19 : company - evil corrupts good; work - ethic
Pr. 28:22 : wealth - elusive
Pr. 28:23 : fear - of man
Pr. 28:24 : children - toward parents
Pr. 28:25 : pride - AGAINST
Pr. 28:26 : heart - wicked
Pr. 28:27 : poor - duty to
Pr. 29:1 : neck - stiff
Pr. 29:2 : ruler - wicked
Pr. 29:3 : children - toward parents ; harlot - avoid
Pr. 29:4 : bribery - AGAINST
Pr. 29:5 : seduction - flattery
Pr. 29:7 : poor - duty to
Pr. 29:8 : scoffers
Pr. 29:9 : fool - contending with
Pr. 29:10 : righteous - opposed
Pr. 29:12 : ruler - wicked
Pr. 29:13 : grace - common ; vision - eyesight from God
Pr. 29:14 : king - rules well
Pr. 29:15 : children - discipline; punishment - physical
Pr. 29:17 : children - discipline
Pr. 29:18 : law - keep; vision - perish without
Pr. 29:20 : tongue - taming
Pr. 29:22 : anger - control
Pr. 29:23 : humility - desirable ; pride - before fall
Pr. 29:25 : fear - of man
Pr. 29:27 : righteous - opposed; righteous - suffer with evil
Pr. 30:1 : proverb - not David or Solomon
Pr. 30:4 : ascended - to heaven ; heavens - passed through; name - of the Son; name - unknown; son of God - in OT; Trinity
Pr. 30:4 (?) : canopy - vapor
Pr. 30:5 : inspiration - plenary
Pr. 30:6 : scripture - adding to ; teachers - twisting scripture
Pr. 30:7 : financial - balance
Pr. 30:8-9 : wealth - sufficient
Pr. 30:9 : name - profaned - God's; prosperity - forgetting God in
Pr. 30:11 : children - toward parents
Pr. 30:12 : blind - to own sin; generation - ungodly ; righteousness - self
Pr. 30:12-13 : generation - prideful; pride - AGAINST
Pr. 30:17 : children - toward parents
Pr. 30:19 : wonderful things
Pr. 30:20 : adultery - denied; blind - to own sin
Pr. 30:25 : stewardship - preparation
Pr. 30:27 : Gog - locust king ; locusts - no king; stewardship - preparation
Pr. 30:30 : behemoth
Pr. 31:1 : proverb - not David or Solomon
Pr. 31:2 : marriage - covenant
Pr. 31:4 : poor - duty to
Pr. 31:4-5 : leader - unjust; rule - righteous
Pr. 31:4-7 : wine - abuse of
Pr. 31:5 : wine - and kings
Pr. 31:8 : speak - for those who can't; strong - bear with the weak
Pr. 31:8-9 : injustice - fight
Pr. 31:9 : poor - duty to
Pr. 31:10 : wife - virtuous
Pr. 31:10-31 : Hebrew grammar - acrostic
Pr. 31:11-12 : marriage - trust in
Pr. 31:13-19 : wife - productive
Pr. 31:16 : exegesis - Pr._31:16
Pr. 31:20 : poor - duty to
Pr. 31:22 : wife - productive
Pr. 31:24 : wife - productive
Pr. 31:26 : women - teaching
Pr. 31:27 : wife - productive ; work - ethic
Pr. 31:28 : children - toward parents ; husband - toward wife
Pr. 31:30 : fear - God
Pr. 31:31 : wife - productive
Pr. 74:2 : Israel - inheritance
Practical Aspects of Pastoral Authority, 1st ed., Christopher Cone : Ref-1217
Practical Aspects of Pastoral Authority, 1st ed., Christopher Cone - Cone, Christopher, Practical Aspects of Pastoral Authority, 1st ed. : Ref-1217
Practical Grammar For Classical Hebrew, A : Ref-0128
Practical Grammar For Classical Hebrew, A - A Practical Grammar For Classical Hebrew : Ref-0128
Practical Grammar For Classical Hebrew, A - A Practical Grammar For Classical Hebrew - Weingreen, J. A Practical Grammar For Classical Hebrew : Ref-0128
Practical Grammar For Classical Hebrew, A - Weingreen, J. A Practical Grammar For Classical Hebrew : Ref-0128
practice : church - practice
practice - church : church - practice
Practice of the Presence of God, The, Lawrence : Ref-1030
Practice of the Presence of God, The, Lawrence - Cross-0101 - Lawrence, Practice of the Presence of God, The : Ref-1030
Practice of the Presence of God, The, Lawrence - Lawrence, Practice of the Presence of God, The : Ref-1030
pragmatism : compromise - AGAINST ; Moses - forbidden from Canaan
pragmatism - AGAINST : compromise - AGAINST
pragmatism - Moses barred from Canaan : Moses - forbidden from Canaan
praise : Judah - means praise; praise - continuous; praise - dance; praise - first; praise - from men; praise - from nature; praise - glorifies God; praise - God inhabits; praise - sacrifice; praise - seven per day; praise - sought from men; sacrifice - praise over; tribulation - rejoice in; worship - examples; worship - music
praise - continuous : Ezra 3:11; Ne. 12:24
praise - dance : Ex. 15:20; Ps. 30:11; Ps. 149:3; Ps. 150:4
praise - examples : worship - examples
praise - first : Gen. 46:28; Num. 2:9; Num. 7:12; Num. 10:14-17; Jdg. 1:2; Jdg. 20:18; 2Chr. 20:19-22; Ps. 68:25; Ps. 149:6; Acts 16:25-26
praise - from men : Ps. 49:18
praise - from nature : Ps. 96:11; Ps. 98:7; Ps. 148:1-10; Ps. 150:6; Hab. 2:11
praise - glorifies God : Ps. 50:23
praise - God inhabits : Ps. 22:3; Ps. 76:1
praise - in tribulation : tribulation - rejoice in
praise - Judah means : Judah - means praise
praise - music : worship - music
praise - over sacrifice : sacrifice - praise over
praise - sacrifice : Jer. 33:11; Heb. 13:15
praise - seven per day : Ps. 119:164
praise - sought from men : John 12:43
Pratico, Gary D. and Miles V. Van Pelt, Basics of Biblical Hebrew : Ref-0184
Pratico, Gary D. and Miles V. Van Pelt, Basics of Biblical Hebrew - Basics of Biblical Hebrew, Pratico, Gary D. and Miles V. Van Pelt - Van Pelt, Miles V. and Gary D. Pratico, Basics of Biblical Hebrew : Ref-0184
Pratico, Gary D. and Miles V. Van Pelt, Basics of Biblical Hebrew - BBH : Ref-0184
Pratico, Gary D. and Miles V. Van Pelt, Basics of Biblical Hebrew - BBH - Van Pelt, Miles V. and Gary D. Pratico, Basics of Biblical Hebrew : Ref-0184
Pratico, Gary D. and Miles V. Van Pelt, Basics of Biblical Hebrew - Van Pelt, Miles V. and Gary D. Pratico, Basics of Biblical Hebrew : Ref-0184
pray : enemy - pray for; Holy Spirit - intercedes; Jerusalem - pray for; pray - do not; pray - for authorities ; pray - for oppressors; wilderness - withdrew to pray
pray - do not : Jer. 11:14; Jer. 14:11
pray - for authorities : Ezra 6:10; Dan. 4:19 (?); 1Ti. 2:2

✪ Questionable: Dan. 4:19 (?);


pray - for enemy : enemy - pray for
pray - for Jerusalem : Jerusalem - pray for
pray - for oppressors : Mat. 5:44
pray - in spirit : Holy Spirit - intercedes
pray - withdrew to wilderness : wilderness - withdrew to pray
prayer : Anglican - prayer book - problems ; bread - fish with; dead - prayer for ; decisions - made without God; dispersion - Israel - prayer in; fear - handling; Moses - prayer rejected; Paul - prays for shipmates; prayer - all night; prayer - amiss; prayer - and exorcism; prayer - answered may not be good; prayer - as incense ; prayer - as memorial; prayer - as sin; prayer - asked for; prayer - before decision; prayer - closet; prayer - complaint; prayer - coopting with God; prayer - example - Jehoshaphat; prayer - faith in; prayer - fasting and; prayer - food; prayer - for friends - released God; prayer - for land; prayer - for men's ears; prayer - for sick ; prayer - for signs and wonders; prayer - forgiveness before; prayer - head covered; prayer - head uncovered; prayer - heard; prayer - honest ; prayer - in exile; prayer - in God's will; prayer - in Jesus’ name; prayer - in spirit; prayer - inhibited ; prayer - insincere; prayer - Jesus; prayer - Jesus for ; prayer - Jesus for believers; prayer - John the Baptist taught; prayer - kneeling; prayer - lacking; prayer - Lord's; prayer - morning; prayer - morning, noon, evening; prayer - obedience affects; prayer - of Jesus heard; prayer - of repentance; prayer - of unsaved; prayer - patient; prayer - repetition; prayer - sleep during; prayer - spontaneous; prayer - to resist temptation ; prayer - toward temple; prayer - unbelief and; prayer - without ceasing ; prayer - wrong god; preaching - prayer ; quote - teaching - secular - prayer prohibited ; rain - from prayer; salvation - manipulation ; sins - confessed in prayer; temple - house of prayer
prayer - all night : Luke 6:12
prayer - amiss : Jas. 4:3
prayer - and exorcism : Mark 9:29
prayer - answered may not be good : Num. 11:33; Ps. 106:15
prayer - as incense : Ex. 30:8; Ps. 141:2; Mal. 1:11 (?); Luke 1:10; Acts 10:4; Rev. 5:8; Rev. 8:3

✪ Questionable: Mal. 1:11 (?);


prayer - as memorial : Acts 10:4; Acts 10:21; Rev. 5:8; Rev. 8:3
prayer - as sin : Ps. 66:18; Ps. 109:7; Pr. 28:9
prayer - asked for : Rom. 15:30
prayer - before decision : Luke 6:12-13
prayer - book - Anglican - problems : Anglican - prayer book - problems
prayer - bread and fish : bread - fish with
prayer - brings rain : rain - from prayer
prayer - closet : Mat. 6:6
prayer - complaint : Ps. 142:1-2
prayer - continuous : prayer - without ceasing
prayer - coopting with God : 2K. 19:20; Dan. 9:23; Dan. 10:12
prayer - decisions without : decisions - made without God
prayer - dispersion - Israel : dispersion - Israel - prayer in
prayer - example - Jehoshaphat : 2Chr. 20:6-12
prayer - extended : prayer - all night
prayer - faith in : Mark 11:23-24
prayer - fasting and : 2S. 12:16; Ezra 8:23; Ne. 1:4; Ps. 35:13; Dan. 9:3; Mat. 17:21; Mark 9:29; Luke 2:37; Luke 5:33; Acts 9:9; Acts 10:30; Acts 13:3; Acts 14:23; 1Cor. 7:5
prayer - food : 1S. 9:13; Mat. 14:19; Mat. 14:22; Mat. 15:36; Mark 6:41; John 6:11; Acts 27:35; 1Cor. 10:30; 1Ti. 4:3-5
prayer - for dead : dead - prayer for
prayer - for friends - released God : Job 42:10; Mat. 5:24; Jas. 5:16
prayer - for land : 2S. 21:14; 2S. 24:25
prayer - for men's ears : Mark 12:40
prayer - for sick : Jas. 5:14

"James, writing around A.D. 50, exhorted believers who were seriously ill to call for the elders to anoint them and pray over them rather than to call for someone who had the ability to heal. " Richard L. Mayhue, The Gifts of Healing, Ref-0164 25(2) Fall 2004, 17-28, p. 21.


prayer - for signs and wonders : Acts 4:29
prayer - forgiveness before : Mark 11:25
prayer - head covered : 1Cor. 11:5; 1Cor. 11:13
prayer - head uncovered : 1Cor. 11:4-7
prayer - heard : Gen. 18:21; Ex. 3:7; Deu. 15:9; Jdg. 6:7; 1S. 7:9; Job 22:27; Job 34:28; Ps. 4:3; Ps. 6:8-9; Ps. 65:2; Ps. 77:1; Ps. 102:17; Ps. 116:1-2; Pr. 15:29; Ps. 34:15; Ps. 34:17; Ps. 138:3; Acts 9:11; Acts 10:4; Acts 10:31; 1Pe. 3:12
prayer - honest : Ps. 137:4

". . . many of us are afraid to really question God when we pray. We're afraid to challenge God when we pray. When we get on hard times we say God, how can You let this happen to me, how can You claim to love me, how can You claim to be just, how in the world can You let this happen in my life right now, I just don't understand, I'm going to the Word and I'm looking at these passages and I can't correlate what's happening in my life with what Your word says; help me understand that. See, we have this idea that if we come to God and challenge Him like that that somehow that's being disrespectful, and yet again and again and again the psalmist does that. The writers of Scripture do that. God would rather have us honestly questioning Him out of our frustration and our aggravation with life than to come to God with some pusillanimous weak wimpy thing, oh God, I'm going to trust you, You're so great, when we don't mean it, when at the core of our being we wonder how in the world can God let this happen to me. God wants us to be honest even if it means admitting that we don't understand and we're somewhat frustrated with Him." Ref-1368, p. 23.278.


prayer - house of : temple - house of prayer
prayer - in exile : 1K. 8:46-52; Dan. 9:3-19
prayer - in God's will : Mat. 6:10; Luke 11:2; Rom. 8:27; 1Jn. 5:14-15
prayer - in Jesus’ name : John 16:23-26
prayer - in spirit : Rom. 8:26; Eph. 6:18; Jude 1:20
prayer - inhibited : Deu. 1:45; Deu. 31:18; 1S. 8:18; 1S. 28:6; 1S. 28:15; 2S. 12:16; 2Chr. 7:13; Ps. 18:41; Ps. 66:18; Ps. 80:4; Pr. 1:28; Pr. 15:29; Pr. 21:13; Isa. 1:15; Isa. 58:3-9; Isa. 59:2; Jer. 7:16; Jer. 11:11; Jer. 11:14; Jer. 14:11-13; Lam. 3:8; Lam. 3:44; Eze. 8:18; Eze. 14:3-5 (?); Eze. 14:14-20; Eze. 20:3; Eze. 20:31; Hos. 5:6-7; Hos. 11:7; Zec. 7:13; Mal. 2:14; John 9:31; 1Pe. 3:7; 1Pe. 3:12

✪ See face - God hides His. Questionable: Eze. 14:3-5 (?);


prayer - insincere : Jer. 42; Jer. 43:1-4
prayer - Jesus : Luke 6:12
prayer - Jesus for : Ps. 72:15 (?)

✪ Questionable: Ps. 72:15 (?);


prayer - Jesus for believers : Luke 22:32; John 17:9; John 17:11; John 17:15
prayer - John the Baptist taught : Luke 11:1
prayer - kneeling : Luke 22:41; Acts 9:40; Acts 20:36; Acts 21:5
prayer - lacking : Jer. 10:21
prayer - Lord's : Mat. 6:9; Luke 11:2
prayer - morning : Ps. 5:1-3; Ps. 63:1; Ps. 119:147
prayer - morning, noon, evening : Ps. 55:17; Dan. 6:10; Acts 10:9
prayer - no response : prayer - inhibited
prayer - obedience affects : John 9:31; John 15:7; John 15:16; 1Jn. 3:22; 1Jn. 5:14
prayer - of Jesus heard : Ps. 22:24; Mat. 26:39; Mat. 27:46; Mark 14:36; Mark 15:34; Luke 22:42; Heb. 5:7
prayer - of repentance : Eze. 9:3; Ne. 1:4; Dan. 9:4; Acts 8:22
prayer - of unsaved : Acts 10:2; Acts 11:14
prayer - patient :
prayer - Paul for shipmates : Paul - prays for shipmates
prayer - peace from : fear - handling
prayer - preaching : preaching - prayer
prayer - prohibited - teaching - quote : quote - teaching - secular - prayer prohibited
prayer - question : prayer - honest
prayer - rejected - Moses : Moses - prayer rejected
prayer - repetition : Mat. 6:7
prayer - sinner's - against : salvation - manipulation
prayer - sins confessed : sins - confessed in prayer
prayer - sleep during : Mat. 26:40; Mark 14:37; Luke 9:32
prayer - spontaneous : Ne. 2:4
prayer - to resist temptation : Gen. 39:7; Mat. 6:13; Luke 11:4; Luke 22:32; Luke 22:40; Luke 22:46; 1Cor. 10:13

✪ See temptation - yielding to.


prayer - toward temple : 1K. 8:30; 1K. 8:35; 1K. 8:42; 1K. 8:44; 1K. 8:48; 2Chr. 6:21; 2Chr. 6:34-39; Ps. 5:7; Dan. 9:3; Jonah 2:4; John 4:20-24
prayer - unbelief and : Jas. 1:6
prayer - without ceasing : Ex. 30:8; Lev. 6:12-13; Ne. 2:4; Ps. 25:15; Ps. 72:15; Rom. 1:9 (?); 1Th. 2:13; 1Th. 5:17; 2Ti. 1:3

✪ Questionable: Rom. 1:9 (?);


prayer - wrong god : Isa. 45:20
Prayer and Praying Men, E. M. Bounds : Ref-0927
Prayer and Praying Men, E. M. Bounds - Bounds, E. M., Prayer and Praying Men : Ref-0927
Prayer and Praying Men, E. M. Bounds - Bounds, E. M., Prayer and Praying Men - SS-0041 : Ref-0927
Prayer Life, The, Murray : Ref-1048
Prayer Life, The, Murray - Cross-0119 - Murray, Prayer Life, The : Ref-1048
Prayer Life, The, Murray - Murray, Prayer Life, The : Ref-1048
prayers : saints - prayers of
prayers - of saints : saints - prayers of
Praying in the Holy Spirit, Ironside, H. A. : Ref-1150
Praying in the Holy Spirit, Ironside, H. A. - Ironside, H. A., Praying in the Holy Spirit : Ref-1150
Praying in the Holy Spirit, Ironside, H. A. - Ironside, H. A., Praying in the Holy Spirit - Logos-0616 : Ref-1150
Pre-Trib Perspectives, Ice, Thomas. : Ref-1416
Pre-Trib Perspectives, Ice, Thomas. - Ice, Thomas. Pre-Trib Perspectives : Ref-1416
Pre-Trib Perspectives, LaHaye, Tim. : Ref-0181
Pre-Trib Perspectives, LaHaye, Tim. - LaHaye, Tim. Pre-Trib Perspectives : Ref-0181
Pre-Trib Perspectives, Thomas Ice : Ref-1403
Pre-Trib Perspectives, Thomas Ice - Ice, Thomas, ed. Pre-Trib Perspectives : Ref-1403
pre-wrath : rapture - pre-wrath - problems
pre-wrath - rapture - problems : rapture - pre-wrath - problems
preach : great - commission
preach - commanded : great - commission
preached : gospel - preached; gospel - preached all nations ; gospel - preached before end; gospel of kingdom - preached to whole earth
preached - gospel : gospel - preached
preached - gospel before end : gospel - preached before end
preached - gospel of kingdom to whole earth : gospel of kingdom - preached to whole earth
preached - gospel to all : gospel - preached all nations
preacher : pastor - preacher (kerux) ; preaching - preparation
preacher - pastor : pastor - preacher (kerux)
preacher - preparation : preaching - preparation
Preachers and Preaching, Martyn Lloyd-Jones : Ref-1369
Preachers and Preaching, Martyn Lloyd-Jones - Lloyd-Jones, Martyn, Preachers and Preaching : Ref-1369
preaching : gospel - universal - relevance ; Holy Spirit - preaching by ; preaching - authority ; preaching - call ; preaching - compassion; preaching - compelled ; preaching - context ; preaching - duration ; preaching - entertainment ; preaching - evangelistic ; preaching - extemporaneous ; preaching - how hear without; preaching - illustrations ; preaching - importance ; preaching - Jesus; preaching - lay ; preaching - methods ; preaching - open air; preaching - prayer ; preaching - preparation ; preaching - purpose ; preaching - relevance ; preaching - reluctance ; preaching - repetition ; preaching - seriousness ; preaching - Spirit uses ; preaching - testimonies instead ; preaching - topical ; preaching - zeal ; quote - preaching - MacArthur ; worship - after teaching
preaching - authority :

✪ See preaching - duration. "To what extent is the pew to control the pulpit? I maintain that this new kind of thinking about these matters is entirely wrong, and for the following reasons." Ref-1369, p. 125. "I would lay it down as being axiomatic that the pew is never to dictate to, or control, the pulpit." Ref-1369, p. 143. "I hear from many sources in many countries that there is an increasing tendency among congregations to dictate to the preacher as to the length of his sermon. I have been told by many young preachers that when they have arrived at a church to preach, they have been handed an Order of Service paper on which everything has been put down in detail and timed" Ref-1369, p. 154. "What all this amounts to is that what is needed in the pulpit is authority, great authority. The pew is not in a position to determine the message or method or dictate to the pulpit. I would lay that down as an absolute. The pulpit is to make its assessment, and it is to do so with authority. The greatest need in the Church today is to restore this authority to the pulpit." Ref-1369, pp. 158-159.


preaching - before worship : worship - after teaching
preaching - call :

"A call generally starts in the form of a consciousness within one's own spirit, an awareness of a kind of pressure being brought to bear upon one's spirit, some disturbance in the realm of the spirit, then that your mind is being directed to the whole question of preaching. You have not thought of it deliberately, you have not sat down in cold blood to consider possibilities, and then, having looked at several have decided to take this up. It is not that. This is something that happens to you; it is God dealing with you, and God acting upon you by His Spirit; it is something you become aware of rather than what you do. It is thrust upon you, it is presented to you and almost forced upon you constantly in this way." Ref-1369, p. 104. "It was Mr. Spurgeon, I believe, who used to say to young men - 'If you can do anything else do it. If you can stay out of the ministry, stay out of the ministry.' I would certainly say that without any hesitation whatsoever. I would say that the only man who is called to preach is the man who cannot do anything else, in the sense that he is not satisfied with anything else. This call to preach is so put upon him, and such pres-sure comes to bear upon him that he says, 'I can do nothing else, I must preach.'" Ref-1369, p. 105. "You are certain of the call when you are unable to keep it back and to resist it. You try your utmost to do so. You say, 'No, I shall go on with what I am doing; I am able to do it and it is good work.' You do your utmost to push back and to rid yourself of this disturbance in your spirit which comes in these various ways. But you reach the point when you cannot do so any longer." Ref-1369, p. 105.


preaching - compassion : "Richard Cecil, an Anglican preacher in London towards the end of the eighteenth century and the beginning of the nineteenth said something which should make us all think. 'To love to preach is one thing, to love those to whom we preach quite another.' The trouble with some of us is that we love preaching, but we are not always careful to make sure that we love the people to whom we are actually preaching. If you lack this element of com-passion for the people you will also lack the pathos which is a very vital element in all true preaching. Our Lord looked out upon the multitude and 'saw them as sheep without a shepherd', and was 'filled with compassion'." Ref-1369, p. 92.
preaching - compelled : Job 32:18-20; Ps. 39:3; Jer. 6:11; Jer. 20:9; Acts 4:20; Acts 18:5; 1Cor. 9:16-17

"They did not have the message but the message had them!" Ref-0197, p. 150.


preaching - context :

"We must be honest with our texts; and we must take them always in their context. That is an absolute rule. These other men do not observe that; they are not interested in that, they are always looking for 'ideas'. They want a theme, an idea; and then they philosophise on that, giving expression to their own thoughts and moralisings. That is utterly to abuse the Word of God. You must take your text in its context, and you must be honest with it." Ref-1369, p. 201.


preaching - duration :

"it seems to me that people often forget that the works of the major Puritans, which are most accessible to us, were written about the middle of the seventeenth century when Puritanism had been established for about a hundred years. The people listening to those sermons were a prepared people, trained and instructed and therefore capable of following the close reasoning and argumentation of these long sermons. If a young preacher today does not understand this point, and tries to preach as the Puritans preached, and preaches for a couple of hours, he will soon find that he will have no congregation to preach to. It is vitally important that the preacher should make an assessment of the people to whom he is preaching." Ref-1369, p. 145. "Is there not something seriously wrong with such people? This is not their attitude to a play or some other programme on the television. The trouble there is that it ends too soon It is the same with a football match or a baseball match, or whatever else interests them-the pity is that these things come to an end so soon. But why the difference here? This is a most serious question. In those other realms they do not object to the length because they enjoy it, they like it, and they want more and more of it. Why then is it not the same with the Christian? I am again raising the question of assuming that these people are Christians simply because they come to the service at all." Ref-1369, p. 155. "They often give the preacher the impression that he is allowed to preach by their leave, and only on condition that it will be brief." Ref-1369, p. 155. "I have come to the conclusion during this last year, during my convalescence, and while sitting at the back of many congregations, that a number of people seem to go to a place of worship and to a service in order to go home! Their main idea seems to be to get out and to get home. Why do they go at all? That is the question, I think, that needs to be asked. Why this great anxiety for the service, and especially the sermon, to finish? There is only one conclusion to be drawn; these people need to be humbled. These people are lacking in spirituality, in a spiritual mind and outlook, and in spiritual understanding." Ref-1369, p. 156. "if you know people whom you think are Christians, and who themselves think they are Christians, but who do not want the preaching of the Word, and do not revel in it, and rejoice in it, and want as much as they can possibly get of it, I suggest that the right question to ask about them is, 'Are these people Christians?' This behaviour is contrary to nature. They do not conform to what we are told about Christians in the New Testament." Ref-1369, p. 157. "John Calvin used to preach every day in Geneva. Every day! And people were thirsting to hear him, and the others. This was true also of Martin Luther." Ref-1369, p. 157. "Medieval sermons were very long, typically lasting an hour or more." Ref-1522, p. 51.


preaching - entertainment :

"That is a most important point, and I think it has very real relevance to this point I am making about the pernicious influence of pulpiteerism upon true preaching. You see, the form became more important than the substance,the oratory and the eloquence became things in and of themselves, and ultimately preaching became a form of entertainment." Ref-1369, pp. 14-15. "there has often been a form of popular preaching, in evangelism particularly, that has brought true preaching into disrepute because of a lack of substance and too much attention being paid to the form and to the presentation. It degenerates ultimately into what I have described as professionalism, not to say showmanship. . . . Still worse has been the increase in the element of entertainment in public worship-the use of films and the introduction of more and more singing; the reading of the Word and prayer shortened drastically, but more and more time given to singing. You have a 'song leader' as a new kind of official in the church, and he conducts the singing and is supposed to produce the atmosphere. But he often takes so much time in producing the atmosphere that there is no time for preaching in the atmosphere! This is a part of this whole depreciation of the message." Ref-1369, pp. 15-17. "We are told that today they cannot think and follow reasoned statements, that they are so accustomed to the kind of out-look and mentality produced by newspapers, television and the films, that they are incapable of following a reasoned, argued statement. We must therefore give them films and filmstrips, and get film stars to speak to them, and pop-singers to sing to them and give 'brief addresses' and testimonies, with just a word of Gospel thrown in. 'Create your atmosphere' is the great thing, and then just get a very brief word of Gospel in at the end." Ref-1369, p. 123.


preaching - evangelistic :

"Preaching which is nothing but evangelistic is obviously inadequate. Preaching, on the other hand, which is never evangelistic is equally inadequate, and so on. This, then, is a good practical kind of division and distinction to hold in one's mind. But I must emphasise that these differing types are always inter-related and inter-dependent," Ref-1369, p. 64. "The idea was that evangelism is non-theological, and to introduce theology at that stage is wrong. You 'bring people to Christ' as they put it; and then you teach them the truth. It is only subsequently that theology comes in. That, to me, is quite wrong, and indeed monstrous. I would be prepared to argue that in many ways evangelistic preaching should be more, rather than less theological, than any other, and for this good reason. Why is it that you call people to repent? Why do you call them to believe the gospel? You cannot deal properly with repentance without dealing with the doctrine of man, the doctrine of the Fall, the doctrine of sin and the wrath of God against sin. Then when you call men to come to Christ and to give themselves to Him, how can you do so without knowing who He is, and on what grounds you invite them to come to Him, and so on. In other words it is all highly theological. Evangelism which is not theological is not evangelism at all in any true sense. It may be a calling for decisions, it may be a calling on people to come to religion, or to live a better kind of life, or the offering of some psychological benefits; but it cannot by any definition be regarded as Christian evangelism, because there is no true reason for what you are doing apart from these great theological principles." Ref-1369, p. 65. "you will find that people who have listened to your more evangelistic preaching without having come under its power, without having been converted, may well be converted when you are preaching to the saints, as it were, and edifying the believers. These are the surprises that one gets" Ref-1369, p. 70.


preaching - extemporaneous :

"One of the remarkable things about preaching is that often one finds that the best things one says are things that have not been premeditated, and were not even thought of in the preparation of the sermon, but are given while one is actually speaking and preaching." Ref-1369, p. 84. "It may sound contradictory to say 'prepare, and prepare carefully', and yet 'be free'. But there is no contradiction, as there is no contradiction when Paul says, 'Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure' (Phil. 2:12-13). You will find that the Spirit Who has helped you in your preparation may now help you, while you are speaking, in an entirely new way, and open things out to you which you had not seen while you were preparing your sermon•" Ref-1369, p. 85.


preaching - Holy Spirit empowered : Holy Spirit - preaching by
preaching - how hear without : Rom. 10:14
preaching - illustrations :

"Illustrations are just servants, and you should use them sparsely and carefully." Ref-1369, pp. 233-234.


preaching - importance : Acts 6:2-4

"Most New Englanders who lived a full life would have heard seven thousand sermons (averaging nearly two hours each) while at the same time reading very few books and having little recourse to newspapers and other forms of communication that are taken for granted today. Once the importance of the sermon for all New England is established, it is easier to see why shifts in the form of the sermon had such a broad impact." Ref-0958, p. 47. "to me the work of preaching is the highest and the greatest and the most glorious calling to which anyone can ever be called. If you want something in addition to that I would say without any hesitation that the most urgent need in the Christian Church today is true preaching; and as it is the greatest and the most urgent need in the Church, it is obviously the greatest need of the world also." Ref-1369, p. 9. "Is there any need of preaching? Is there any place for preaching in the modem Church and in the modem world, or has preaching become quite outmoded? The very fact that one has to pose such a question, and to consider it, is, it seems to me, the most illuminating commentary on the state of the Church at the present time. I feel that that is the chief explanation of the present more or less parlous condition and ineffectiveness of the Christian Church in the world today." Ref-1369, p. 9. "the Apostles under the leading and the guidance of the Holy Spirit, and the teaching they had already received, and the commission they had had from their Master, saw the danger and they said, 'It is not reason that we should leave the Word of God, and serve tables'. This is wrong. We shall be failing in our commission if we do this. We are here to preach this Word, this is the first thing, 'We will give ourselves continually to prayer and the ministry of the Word.' Now there the priorities are laid down once and for ever. This is the primary task of the Church, the primary task of the leaders of the Church, the people who are set in this position of authority; and we must not allow anything to deflect us from this, however good the cause, however great the need." Ref-1369, p. 23. "So my answer so far, my justification of my statement that preaching is the primary task of the Church, is based in that way on the evidence of the Scriptures, and the supporting and confirming evidence of the history of the Church." Ref-1369, p. 25. "In our first lecture I laid down a proposition that preaching is the primary task of the Church and therefore of the minister of the Church, that everything else is subsidiary to this, and can be represented as the outworking or the carrying out of this in daily practice. What I am doing is to justify this proposition, and I am doing so, particularly, in view of the tendency today to depreciate preaching at the expense of various other forms of activity." Ref-1369, p. 26. "the moment you consider man's real need, and also the nature of the salvation announced and proclaimed in the Scriptures, you are driven to the conclusion that the primary task of the Church is to preach and to proclaim this, to show man's real need, and to show the only remedy, the only cure for it." Ref-1369, p. 26. "If this is the greatest need of man, if his ultimate need is something that arises out of this ignorance of his which, in tum, is the result of rebellion against God, well then, what he needs first and foremost is to be told about this, to be told the truth about himself, and to be told of the only way in which this can be dealt with. So I assert that it is the peculiar task of the Church, and of the preacher, to make all this known. I would emphasise the word 'peculiar'-you can use the word 'exceptional' if you like, or 'special'. The preacher alone is the one who can do this. He is the only one who is in a position to deal with the greatest need of the world. . . . My whole contention is that it is the Church alone that can do this, and it is the preacher therefore who alone can make it known. He is set apart by the Church, as I am going to show, to serve this particular function, to perform this particular task. This is the thing that is given primacy and is emphasised, and it must surely of necessity be the case. The moment we realise man's true need and see the only answer, it becomes clear that only those who are in possession of this under-standing can impart this message to those who lack it." Ref-1369, pp. 28-29. "My contention, then, is that personal counselling and all these other activities are meant to supplement the preaching, not to supplant it . . . that they are the 'carrying on', 'follow up' work if you like, but must never be thought of as the primary work. The moment you get these into the wrong relationship you are not only asking for trouble in a personal sense, I suggest also that you are not interpreting the man-date of the Church in a true and right manner." Ref-1369, p. 40. "Still more important, not to believe this is indicative, ultimately, of the fact that we have very little place for the Holy Spirit and His work in our outlook upon this whole matter. This may be slow work; it often is; it is a long-term policy. But my whole contention is that it works, that it pays, and that it is honoured, and must be, because it is God's own method. This is the thing to which He calls us, it is the thing into which He thrusts us forth, and therefore He will honour it." Ref-1369, p. 51. "What about the pulpit? Put it in the centre; do not push it to the side somewhere. Preaching is the greatest act in connection with the Church and her function; it is what is needed above everything else. - So put the pulpit in the centre." Ref-1369, p. 163. "I desire to emphasise what I regard as the chiefest thing of all-preaching. I cannot emphasise this too much; preaching controls everything and determines the character of everything else." Ref-1369, p. 186.


preaching - Jesus : Luke 8:1
preaching - lay :

"It was the shift in theology last century from a Reformed Calvinistic attitude to an essentially Arminian one that gave rise to the increase in lay-preaching. The explanation of that cause and effect is that Arminianism, ultimately, is non-theological. That is why most denominations today are generally non-theological. That being the case it is not surprising that the view gained currency that preaching was open to almost any man who had become a Christian, and later, any woman also." Ref-1369, p. 101. "It is also my final argument against the idea of lay-preaching. Take such a man who sets himself up as a preacher, and does not hesitate to rush into a pulpit and to preach, and who claims that he can do it as an aside in his spare time. What does he know about 'weakness, fear, and much trembling'? Sometimes, alas, it is the exact opposite, and in his self-confidence he is highly critical, and even contemptuous, of ordained preachers." Ref-1369, p. 106. "The modem view of lay-preaching, largely derived from the teaching of Methodism and Brethrenism, is that this should be the normal practice and not the exception, and that a preacher is a man who earns his living in a profession or business, and preaches, as it were, in his spare time." Ref-1369, p. 101.


preaching - methods :

"Lastly, and only lastly, Homiletics. This to me is almost an abomination." Ref-1369, p. 118. "Preachers are born, not made. This is an absolute. You will never teach a man to be a preacher if he is not already one. All your books such as The A.B.C. of Preaching, or Preaching Made Easy should be thrown in to the fire as soon as possible. But if a man is a born preacher you can help him a little-but not much. He can perhaps be improved a little here and there." Ref-1369, p. 119. "I feel that this stating of the headings all together at the beginning, before taking up the first division, has often encouraged the people to take too much interest in the form and the mechanics and the cleverness of the construction, rather than in the truth preached, that I have tended to avoid doing this." Ref-1369, p. 213. "The next point is whether you should announce the headings all together. I have known people who insist upon your announcing all the headings immediately at this stage before you go on to deal with point number one. That was the old tradition. You will find that the Puritans did so, as did also Spurgeon. I have tended to rebel against that tradition in spite of my admiration for its practitioners." Ref-1369, p. 213.


preaching - open air : Acts 17:17
preaching - prayer :

"I approach the next matter with great diffidence, much hesitation, and a sense of utter unworthiness. I suppose we all fail at this next point more than anywhere else; that is in the matter of prayer. Prayer is vital to the life of the preacher. Read the biographies, and the auto-biographies of the greatest preachers throughout the centuries and you will find that this has always been the great characteristic of their lives. They were always great men of prayer, and they spent considerable time in prayer. I could quote many examples but I must refrain as there are so many, and they are well known. These men found that this was absolutely essential, and that it became increasingly so as they went on." Ref-1369, p. 169. "I have found nothing more important than to learn how to get oneself into that frame and condition in which one can pray. You have to learn how to start yourself off, and it is just here that this knowledge of yourself is so important. What I have generally found is that to read something which can be characterised in general as devotional is of great value. By devotional I do not mean something sentimental, I mean something with a true element of worship in it. Notice that I do not say that you should start yourself in prayer by always reading the Scriptures; because you can have precisely the same difficulty there. Start by reading something that will warm your spirit. Get rid of a coldness that may have developed in your spirit. You have to learn how to kindle a flame in your spirit, to warm yourself up, to give yourself a start. It is comparable, if you like, to starting a ear when it is cold. You have to learn how to use a spiritual choke. I have found it most rewarding to do that, and not to struggle vainly. When one finds oneself in this condition; and that it is difficult to pray, do not struggle in prayer for the time being, but read something that will warm and stimulate you, and you will find that it will put you into a condition in which you will be able to pray more freely." Ref-1369, p. 170.


preaching - preparation :

"you now come to the division of this matter into propositions or headings, or heads-whatever you may like to call them. The object of these headings or divisions is to make clear this central doctrine or proposition." Ref-1369, p. 76. "the preacher should indicate the main theme and its various divisions in his general introduction." Ref-1369, p. 76. "You must end on a climax, and everything should lead up to it in such a way that the great truth stands out dominating everything that has been said, and the listeners go away with this in their minds." Ref-1369, p. 77. "it is vital to the sermon that it should always end on this note of application or of exhortation." Ref-1369, p. 78. "Though the sermon has been prepared in the way we have indicated, and prepared carefully, yet the preacher must be free in the act of preaching, in the delivery of the sermon. He must not be too tied to his preparation and by it. This is a crucial point; this is of the very essence of this act of preaching." Ref-1369, p. 83. "What is the process of preparation? I would lay it down as a first postulate that he is always preparing. I mean that literally. That does not mean to say that he is always sitting at a desk; but he is always preparing. As it is true to say that there is no such thing as a holiday in the spiritual realm, I always feel that in the same sense the preacher never has a holiday. He has times of absence from his normal work, he has vacations, but because of the nature and character of his calling he is never free from his work." Ref-1369, p. 165. "I have felt always, and increasingly with the years, that one of the great rules for a preacher is to safeguard the mornings. Make an absolute rule of this." Ref-1369, p. 166. "That brings us to the next essential in the preacher's life-the reading of the Bible. This is obviously something that he does every day regularly. My main advice here is: Read your Bible systematically." Ref-1369, p. 171. "I would say that all preachers should read through the whole Bible in its entirety at least once every year." Ref-1369, p. 172. "For many many years I have never read my Bible without having a scribbling-pad either on my table or in my pocket; and the moment anything strikes me or arrests me I immediately pull out my pad. A preacher has to be like a squirrel and has to learn how to collect and store matter for the future days of winter." Ref-1369, p. 173. "I cannot over-emphasise the importance of our arriving at the main thrust, the main message of our text. Let it lead you, let it teach you. Listen to it and then question it as to its meaning, and let that be the burden of your sermon." Ref-1369, p. 204. "Then there is, of course, what has been described as, 'Apt alliteration's artful aid'. There are those who believe that it is helpful that their headings should all start with the same letter of the Alphabet-three Bs or three Ms, etc. They must introduce this alliterative element. I hesitate to say that this is actually wrong, but I am sure that it is a snare to many men. In order to get the third heading to start with the same letter as the other two they sometimes have to manipulate their matter just a little. But that is precisely what I say we must not do. . . . For myself, I am acutely allergic to the practice and generally find it to be a hindrance to the truth, and an annoyance." Ref-1369, p. 209.


preaching - purpose :

"What then is preaching? What do I mean by preaching? Let us look at it like this. There, is a man standing in a pulpit and speaking, and there, are people sitting in pews or seats and listening. What is happening? What is this? Why does that man stand in that pulpit? What is his object? Why does the Church put him there to do this? Why do these other people come to listen? What is this man meant to be doing? What is he trying to do? What ought he to be doing? These it seems to me are the great questions. We must not rush to consider techniques and methods and 'the problem of communication'. It is be-cause these preliminary questions have not been asked, and faced, that people get bogged down in all the details and discussions. This is the big question and the controlling consideration-what is this man doing there?" Ref-1369, p. 53. "Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner." Ref-1369, p. 53. "A young philosopher went one day to Epictetus to ask him for advice. The reply Epictetus gave him is very good advice also for preachers. He said, 'The philosopher's lecture room is a surgery. When you go away you ought to have felt not pleasure but pain, for when you come in something is wrong with you. One man has put his shoulder out, another has an abscess, another a headache. Am I the surgeon then to sit down and give you a string of fine sentences that you may praise me and then go away-the man with the dislocated arm, the man with the abscess,the man with the headache-just as you came? Is it for this that young men come away from home and leave their parents and their kinsmen and their property to say, "Bravo to you for your fine moral conclusions"? Is this what Socrates did or Zeno or Cleanthes?'" Ref-1369, p. 55. "If people can listen to us without becoming anxious about themselves or reflecting on themselves we have not been preaching." Ref-1369, p. 56. "that is what preaching is meant to do. It addresses us in such a manner as to bring us under judgment; and it deals with us in such a way that we feel our whole life is involved, and we go out saying, 'I can never go back and live just as I did before. This has done something to me, it has made a difference to me. I am a different person as the result of listening to this.'" Ref-1369, p. 56. "Then there are others who seem to think that a sermon is a moral essay or some kind of disquisition on ethical principles, with an appeal, and a call, and an urging to a certain type of ethical behaviour. To others the message is to be one of general uplift, a kind of psychological treatment. It may use Christian terminology, but it evacuates it of its real meaning. The terms are used to do something psychologically to people, to make them feel happy, to make them feel better, to teach them how to face the problems of life-'Positive thinking' and so on. It has had a great vogue during the present century." Ref-1369, p. 60. "What is the message? It is that 'such as I have', it is limited to that. This is what I have received, this is what I possess-'such as I have'. I have received this, it has been handed to me. I do not bring my own thoughts and ideas, I do not just tell people what I think or surmise: I deliver to them what has been given to me. I have been given it, and I give it to them. I am a vehicle, I am a channel, I am an instrument, I am a representative." Ref-1369, p. 61. "It is very important that we should recognise these two main sections in the message of the Bible. The first is what you may call the message of salvation, the kerygma, that is what determines evangelistic preaching. The second is the teaching aspect, the didache, that which builds up those who have already believed-the edification of the saints. Here is a major division which we must always draw, and this must always be a controlling factor in our preparation of our sermons and messages." Ref-1369, p. 62. "If you have truly understood the verse or passage you will arrive at a doctrine, a particular doctrine, which is a part of the whole message of the Bible. It is your business to search for this and to seek it diligently. You have to question your text, to put questions to it, and especially this question-What is this saying? What is the particular doctrine here, the special message? In the preparation of a sermon nothing is more important than that." Ref-1369, p. 76. "You are not an antiquary lecturing on ancient history or on ancient civilisations, or something like that. The preacher is a man who is speaking to people who are alive today and confronted by the problems of life; and therefore you have to show that this is not some academic or theoretical matter which may be of interest to people who take up that particular hobby, as others take up crossword puzzles or something of that type. You are to show that this message is vitally important for them, and that they must listen with the whole of their being, because this really is going to help them to live." Ref-1369, p. 76. "Chapter five, “Ask the Right Questions,” expounds the three questions, “What do I need to explain? Do we buy it? What does it look like in real life?” These three questions are asked with both the take-home truth and the specific audience in mind." Timothy S. Warren reviewing Invitation to Biblical Preaching: Proclaiming Truth with Clarity and Relevance by Donald R. Sunukjian, Ref-0200, Volume 165 Number 657, January-March 2008, p. 121. "He is not giving a learned disquisition on a text, he is not giving a display of his own knowledge; he is dealing with these living souls and he wants to move them, to take them with him, to lead them to the Truth. That is his whole purpose. So if this element is not present, whatever else it may be, it is not preaching. All these points bring out the difference between delivering a lecture and preaching, or between an essay and a sermon." Ref-1369, p. 92.


preaching - quote - MacArthur : quote - preaching - MacArthur
preaching - relevance :

"We had an extraordinary illustration of this attitude not many months ago in a review of a book in a religious periodical in ' Britain. The writer ended his review by saying that he believed that if all preachers were to read this book there would be a new hope for preaching, because this book would induce preachers to realise that their Saturday nights would be most profitably spent in watching what is called 'Saturday Night Theatre' on the television. By watching 'Saturday Night Theatre' they would come to know and understand the mentality and the outlook and the jargon of the modern man; and therefore they would be more qualified to preach to him on the Sunday! So this is the way in which the preacher is to prepare himself for Sunday-no longer prayer and meditation, but 'Saturday Night Theatre' and understanding 'the modern mentality'." Ref-1369, p. 124.


preaching - reluctance :

"Indeed it seems to be the case that the greater the preacher the more hesitant he has generally been to preach. Oftentimes such men have had to be persuaded by ministers and elders and others to do this; they so shrank from the dread responsibility." Ref-1369, p. 107. "There is a chorus which says, 'And now I am happy all the day.' I do not believe that; it is not true. There will be times when you will be unhappy. There are these states and conditions of the soul, and the sooner you learn how to deal with them, and how to handle them, the better it will be for you and for the people to whom you preach." Ref-1369, p. 176.


preaching - repetition :

"There was a popular preacher-not popular in the usual acceptation of that term, but a man who achieved a certain amount of notoriety-in England a number of years ago. His popularity seemed to be due very largely to the depth of his voice which led to his speaking frequently on the radio, and that in turn filled his church. I remember speaking to a lady who used to go to listen to this man, but who told me that she had stopped doing so. I asked her why she had stopped. 'Well,' she said, 'he spends so much time in telling us what he said last time, and then so much time in telling us what he hopes to say next time, that he tells us very little each time.'" Ref-1369, p. 198. "apart from the one case of Spurgeon, as far as I am aware, the whole tendency of other great preachers has been to repeat their sermons. Whitefield, of course, did this constantly, as did John Wesley. You have only to read their Journals to discover this." Ref-1369, p. 284.


preaching - seriousness :

"the preacher should always create and convey the impression of the seriousness of what is happening the moment he even appears in the pulpit. You remember the famous lines of Richard Baxter: I preached as never sure to preach again And as a dying man to dying men. I do not think that can be bettered." Ref-1369, p. 86. "seriousness does not mean solemnity, does not mean sadness, does not mean morbidity. These are all very important distinctions. The preacher must be lively; and you can be lively and serious at the same time." Ref-1369, p. 87.


preaching - Spirit uses :

"According to the modem ideas and theories I am not an easy preacher, I am too much of a teacher, and there is too much reason and argumentation in my sermons. I have heard that certain people never take their newly converted friends to listen to me, or advise anyone who seems to be under conviction to listen' to me. They say it would be too much for them, that they would not be able to follow, and so on. Later on, yes, but not at this stage. I have often had the experience of people who have been converted, and have then gone on and grown in the Church, coming to me some time later and telling me about what happened to them. What they have so often said is, 'When we first came to the Church we really did not understand much of what you were talking about.' I have then asked what made them continue coming, and have been told again and again that, 'There was some-thing about the whole atmosphere that attracted us, and made us feel that it was right. This made us come, and we gradually began to find that we were absorbing truth unconsciously. It began to have meaning for us more and more.' They did not get as much as some others out of a sermon, but they got something, and that something was of great value. And they had continued to grow in their understanding until now they were able to enjoy the full service, the full message. This is a very common experience; people at different levels seem to be able to extract, under the influence of the Spirit, what they need, what is helpful to them. That is why you can preach to a mixed congregation of varying intellects and understanding and knowledge and culture, and all can derive benefit from it." Ref-1369, pp. 127-128.


preaching - testimonies instead :

"It has been interesting to observe that as preaching as such has been on the decline, preachers have more and more used people to give their testimonies; and particularly if they are important people in any realm. This is said to attract people to the Gospel and to persuade them to listen to it. If you can find an admiral or a general or anyone who has some special title, or a baseball player, or an actor or actress or film-star, or pop-singer, or somebody well-known to the public, get them to give their testimony. This is deemed to be of much greater value than the preaching and the exposition of the Gospel. Have you noticed that I have put all this under the term 'entertainment'? That is where I believe it truly belongs. But this is what the Church has been turning to as she has turned her back upon preaching." Ref-1369, p. 17.


preaching - topical :

"there is all the difference in the world between showing the relevance of the message of God's Word and preaching a topical sermon. The topical application is incidental, and consequential; it is not primary. That is the sort of thing that the world in its ethical and philosophical and social and political clubs and societies can do; but it is not the thing which the preacher is called upon to do." Ref-1369, pp. 60-61.


preaching - universal relevance : gospel - universal - relevance
preaching - zeal : Acts 2:14-39

"there is something radically wrong with dull and boring preachers. How can a man be dull when he is handling such themes? I would say that a 'dull preacher' is a contradiction in terms; if he is dull he is not a preacher. He may stand in a pulpit and talk, but he is certainly not a preacher. With the grand theme and message of the Bible dullness is impossible. This is the most interesting, the most thrilling, the most absorbing subject in the universe; and the idea that this can be presented in a dull manner makes me seriously doubt whether the men who are guilty of this dullness have ever really understood the doctrine they claim to believe, and which they advocate. We often betray ourselves by our manner." Ref-1369, p. 87. "The preacher is involved all along, and that is why there must be this element of zeal. He is not just 'handling' a case. To do just that is one of the greatest temptations of many preachers, and especially those of us who are combative by nature. We have an incomparable case, as we have seen; we have our systematic theology and this knowledge of the Truth. What a wonderful opportunity for arguing, reasoning, demonstrating and proving the case and refuting all objections and counter-arguments. But if the preacher gives the impression that he is only an advocate presenting a case he has failed completely. The preacher is a witness. That is the very word used by our Lord Himself, 'Ye shall be witnesses unto me'; and this is what the preacher must always be at all times. Nothing is so fatal in a preacher as that he should fail to give the impression of personal involvement." Ref-1369, p. 89. "A man who is not moved by these things, I maintain, has never really understood them. A man is not an intellect in a vacuum; he is a whole person. He has a heart as well as a head; and if his head truly understands, his heart will be moved." Ref-1369, p. 90. "What are you doing ? You are not simply imparting information, you are dealing with souls, you are dealing with pilgrims on the way to eternity, you are dealing with matters not only of life and death in this world, but with eternal destiny. Nothing can be so terribly urgent." Ref-1369, p. 91. "the message of the Gospel is something that cannot be postponed, because you do not know whether you or the people will be alive even in a week's time or even in a day's time" Ref-1369, p. 91. "Can a man see himself as a damned sinner without emotion? Can a man look into hell without emotion? Can a man listen to the thunderings of the Law and feel nothing? Or conversely, can a man really contemplate the love of God in Christ Jesus and feel no emotion? The whole position is utterly ridiculous. I fear that many people today in their reaction against excesses and emotionalism put themselves into a position in which, in the end, they are virtually denying the Truth. The Gospel of Jesus Christ takes up the whole man, and if what purports to be the Gospel does not do so it is not the Gospel." Ref-1369, p. 95. "There was an old preacher whom I knew very well in Wales. He was a very able old man and a good theologian; but, I am sorry to say, he had a tendency to cynicism. But he was a very acute critic. On one occasion he was present at a synod in the final session of which two men were preaching. Both these men were professors of theology. The first man preached, and when he had finished this old preacher, this old critic turned to his neighbour and said, 'Light without heat.' Then the second professor preached-he was an older man and somewhat emotional. When he had finished the old cynic turned to his neighbour and said, 'Heat without light.' Now he was right in both cases. But the important point is that both preachers were defective. You must have light and heat, sermon plus preaching. Light without heat never affects anybody; heat without light is of no permanent value. It may have a passing temporary effect but it does not really help your people and build them up and really deal with them." Ref-1369, p. 97. "I have kept and reserved to this last lecture what is after all the greatest essential in connection with preaching, and that is the unction and the anointing of the Holy Spirit. It may seem odd to some that I keep the most important thing of all to the end instead of starting with it. My reason for doing so is that I believe that if we do, or attempt to do, all I have been saying first, then the unction will come upon it. I have already pointed out that some men fall into the error of relying upon the unction only, and neglect to do all they can by way of preparation. The right way to look upon the unction of the Spirit is to think of it as that which comes upon the preparation." Ref-1369, p. 304. "Careful preparation, and the unction of the Holy Spirit, must never be regarded as alternatives but as complementary to each other." Ref-1369, p. 305. "Peter who in a craven spirit had denied his Lord, in order to save his own life, is now filled with boldness and great assurance. He is able to expound the Scriptures in an authoritative manner and to speak with such mighty effect that three thousand people are converted under his preaching. This was the inauguration, as it were, of the Christian Church as we know her in this dispensation of the Spirit, and that is the graphic picture we are given of how it began." Ref-1369, p. 308. "How do we recognise this when it happens? Let me try to answer. The first indication is in the preacher's own consciousness. 'Our gospel came not unto you in word only', says Paul, 'but also in power and the Holy Ghost, and much assurance'. Who knew the assurance? Paul himself. He knew something was happening, he was aware of it. You cannot be filled with the Spirit without knowing it." Ref-1369, p. 324. "How does one know it? It gives clarity of thought, clarity of speech, ease of utterance, a great sense of authority and confidence as you are preaching, an awareness of a power not your own thrilling through the whole of your being, and an indescribable sense of joy. You are a man 'possessed', you are taken hold of, and taken up. I like to put it like this-and I know of nothing on earth that is comparable to this feeling -that when this happens you have a feeling that you are not actually doing the preaching, you are looking on. You are looking on at your-self in amazement as this is happening. It is not your effort; you are just the instrument, the channel, the vehicle: and the Spirit is using you, and- you are looking on in great enjoyment and astonishment." Ref-1369, p. 324.


precept : learning - incomplete
precept - upon precept : learning - incomplete
precious : blood - precious
precious - blood : blood - precious
precision : chronology - precision
precision - chronology : chronology - precision
precondition : Holy Spirit - coming - precondition
precondition - Holy Spirit - coming : Holy Spirit - coming - precondition
predestination : predestination - AGAINST double ; predestination - of God ; predestination - prepared beforehand ; predestination - Westminster Confession
predestination - AGAINST double : Rom. 9:21-23

✪ The lump of clay in Rom. 9:21 is already judged and deserving of hell due to its innate nature (Rom. 3:9-19). God then chooses a piece from the lump which is prepared beforehand (Rom. 9:23) for glory, whereas the rest of the clay he endured with much longsuffering (Rom. 9:22). Double predestination assumes that the vessels prepared for destruction in v. 22 were prepared beforehand -- something the text only states of those who are saved. The verb "prepared" or "fitted" κατηρτισμενα in Rom. 9:22 is a perfect passive participle meaning "to equip." The vessels of wrath were prepared, but not necessarily by God. No specific agent is here associated with the preparation. "1. Prov. 16:4 involves an important theological decision. Namely, do we interpret God’s “making” of the wicked as a supralapsarian act of the will whereby God just decides to create certain millions of humans for the “purpose” of damning them eternally? If so, one must embrace supralapsarianism in the logical order, which has God decreeing to damn those He has yet not decreed to create -- thus meaning there were two separate humanities (saved and lost) in the mind of God from the offset. That is both a heavy theological weight for the verse to hold up, and it creates real problems for a theodicy. First, it means God is the Author of sin (He “Creates the WICKED?”). Second, it means God is, to all appearances, cruel and arbitrary (He creates in order to damn). The verse so interpreted includes no secondary causes, nor indeed would it require them (since they would serve no apologetic purpose). Therefore, the verse should not be interpreted this way. Instead, the “wicked” are “purposed” for “destruction” because they are wicked! The wicked ones are already living out their wickedness before God and thus invite upon themselves the wrath of God. This preserves the poetic balance of the passage, with the second refrain answering the first, and it preserves the proverbial character too. God does not make wicked people in the sense that He forms people with evil hearts in order to later send them to Hell. Rather, He makes the wicked serve His purposes with regard to the “day of evil.” The verse is not a proof for reprobation, and if it is taken as such the fallout is massive. 2. 1 Peter 2:18 again deals with those who stumbled because they would not believe. They were THERE to stumble and their doom was in consequence of their act. A person is appointed to destruction as a consequence of their own sin (“disobedient” v.7). 3. The Romans 9 passage is a favorite for the teaching of reprobation, but it is quite otherwise. First, please note that both elect and reprobate come from “the same lump” (9:21). This overthrows supralapsarian schemes and nullifies the impact of Prov. 16:4 as a proof-text for reprobation. Both groups are part of the one humanity! Second, your use of vv.15-18 ignores Paul’s argument in the epistle. I always tell students “you cannot understand Rom.9 unless you understand Rom.1? What I mean is that Rom. 9 cannot be used in such a way that it renders null and void Paul’s crucial argument in Rom. 1:18-32. In Romans 1 Paul plainly says that all men are guilty and without excuse for their rejection of God’s [General] revelation. Bring that into his argument in Romans 9 and one sees straight away that Paul is not saying, “God can do what He wants whether it is right or not because He is God,” but “God has a perfect right to elect some and not others because we’re all wicked God-rejectors in the first place, so be quiet.” Pharaoh is a case in point. God raised him up (meaning that He brought him to prominence for His own purposes, not that He created him to damn him). In v. 22 God is said to “endure with much longsuffering” these non-elect. If He created them to damn them what “longsuffering” would there be worthy of the term? No, the wrath of God comes upon all those who “suppress the truth in unrighteousness.” God puts up with them and often uses them to His purposes. That is what Paul is arguing in Romans 9. There is no doctrine of “double predestination” there. Rom. 11:8 again refers to those who are already guilty of rejecting revelation. Thus, God’s active hardening or active “stupification” of unbelievers answers to their sin. 3. Your reference to James 1:13-15 only works if you reject preterition, not embrace it. You yourself point out that Rom. 9:18 has God actively and IN PERSON hardening the non-elect. There is no secondary causation! Neither is there any in Proverbs 16:4! You cannot have your cake and eat it brother. If you want to make these texts teach reprobation you cannot appeal to secondary causation. The thing which causes men’s damnation is their own rejection of God’s revelation -- general and special. This is what James is saying with regard to our sin. God has no hand in it. It is ours and God will punish it. Thank you for your stimulating inquiry. Whether you agree with my answer or not is another thing :) I believe these verses, if taken as proof-texts for reprobation, present insurmountable theological and philosophical problems, some of which I have tried to demonstrate." Paul Henebury, responding to reader comment concerning Dispensationalism and TULIP -- Unconditional Election, [http://drreluctant.wordpress.com/2011/03/31/dispensationalism-and-tulip-unconditional-election/#comment-13500] accessed 20110502. "Others, while accepting both election and reprobation (and thus “double predestination”), have questioned the “parallel” between the two. The Canons of Dordt, one of the major Reformed confessions, point out an asymmetry between the two: those who are elect are saved by grace, apart from anything in them; however, those who are reprobate are punished for their own works. Van Til accepts that asymmetry. He teaches that in reprobation, man’s sin is the “proximate” cause of his condemnation, but God’s decree is the “ultimate” cause." Ref-1344, p. 87. "There is no passage in Scripture that I am aware of that teaches that God “ordains…[the non-elect] to everlasting death” in eternity past. I read that God created hell for the devil and his angels (Matt. 25:41), not, it would seem, with man originally in view." Paul Henebury, Dispensationalism and TULIP - Unconditional Election, p. 1. [http://www.spiritandtruth.org/teaching/documents/articles/65/65.pdf] accessed 20140517. "I have tried to show that double predestination and “the covenant of grace,” (CoG) which figure so largely in Reformed discussions of unconditional election, do not comport with any possible DT understanding of the doctrine." Paul Henebury, Dispensationalism and TULIP - Unconditional Election, p. 2. [http://www.spiritandtruth.org/teaching/documents/articles/65/65.pdf] accessed 20140517.


predestination - double - AGAINST : predestination - AGAINST double
predestination - of God : Ex. 9:16; Ex. 12:36; Ex. 33:19; 1S. 2:25; 2S. 17:14; 1K. 12:11; 1K. 12:15; Ezra 6:22; Ezra 7:6; Ps. 4:3; Ps. 139:16; Pr. 16:9; Isa. 44:28; Jer. 1:5; Jer. 10:23; Mat. 20:16; Mat. 22:14; Acts 2:23; Acts 4:27-28; Acts 13:48; Rom. 8:29-30; Rom. 9:11; Rom. 9:18; Rom. 9:20-24; 1Cor. 2:7; Eph. 1:5; Eph. 1:11; Eph. 2:10; Rev. 17:17

✪ See chosen - believers. ". . .many of those who insist that when people come to study the doctrine of the Trinity they should put aside all preconceived notions and should not rely simply upon the unaided human reason to decide what can or cannot be true of God, and who insist that the Scriptures should be accepted here as the unquestioned and authoritative guide, are not willing to follow those rules in the study of the doctrine of Predestination." Ref-0096, p 113. "Because we know beforehand that an upright judge will refuse a bribe, and a miser will clutch a nugget of gold, does this alter the nature or prejudice the freedom of their acts? And if we, with our very limited knowledge of other men's natures and of the influences which will play upon them, are able to predict their actions with reasonable accuracy, shall not God, who understands perfectly their natures and these influences, know exactly what their actions will be?" Ref-0096, p. 211. "God is a free agent, yet it is certain that He will always do right. The holy angels and redeemed saints are free agents, yet it is certain that they will never sin; otherwise there would be no assurance of their remaining in heaven. On the other hand, it is certain that the Devil, the demons and fallen men will commit sin, although they are free agents." Ref-0096, p. 212. "In his fallen state [man] only has what we call ‘the freedom of slavery.’ He is in bondage to sin and spontaneously follows Satan. He does not have the ability or incentive to follow God. . . is this a thing worthy the name ‘free’?. . . Not free-will but self-will would more appropriately describe man's condition since the fall." Ref-0096, p. 212. Regarding the difference between foreordination and foreknowledge: "God's decree is not based upon His foreknowledge that, under certain conditions, certain happenings will take place, but is independent of all such foreknowledge." The 1689 London Baptist Confession of Faith, cited by Ref-0113, Vol. 23, No. 4., 2001, p. 34. "Josephus mentions the Sadducean rejection of resurrection.45 He notes, too, the rejection of fate (predestination) in order to dissociate God from evil and to assert the human free choice of good or evil.46 [46] Josephus Jewish War 2.8.14 (164-65)." Ref-1200, p. 207. "[John Wesley preached] you still believe, that, in consequence of an unchangeable, irresistible decree of God, the greater part of mankind abide in death, without any possibility of redemption; inasmuch as none can save them but God, and he will not save them. You believe he hath absolutely decreed not to save them; and what is this but decreeing to damn them? It is, in effect, neither more nor less; it comes to the same thing; for if you are dead, and altogether unable to make yourself alive, then, if God has absolutely decreed he will make only others alive, and not you, he hath absolutely decreed your everlasting death. you are absolutely consigned to damnation. So then, though you use softer words than some, you mean the self-same thing; . . . Call it therefore by whatever name you please, ‘election, preterition, predestination, or reprobation’, it comes in the end to the same thing. The sense of all is plainly this -- by virtue of an eternal, unchangeable irresistible decree of God, one part of mankind are infallibly saved and the rest infallibly damned; . . . Such blasphemy this, as one would think might make the ears of a Christian to tingle! But there is yet more behind; for just as it honours the Son, so doth this doctrine honour the Father. It destroys all his attributes at once: it overturns both his justice, mercy and truth; yea, it represents the most holy God as worse than the devil; as both more false, more cruel, and more unjust . . ." Ref-1305, pp. 310-311. "But I would be tender on this point, and leave persons to be taught it of God. I am of the martyr Bradford’s mind. Let a man go to the grammar school of faith and repentance, before he goes to the university of election and predestination." Ref-1305, p. 570.


predestination - prepared beforehand : Rom. 9:23 (prohtoimasen); Eph. 2:20 (prohtoimasen)

προετοιμαζω (prepare beforehand) and προοριζω (predestine) are closely related. προετοιμαζω emphasizes the means whereas προοριζω looks at the end (purpose).


predestination - Westminster Confession : Rom. 9:21-24

"Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice." Westminster Confession, 3:V-VII, 2005090501.htm


predestined : crucifixion - will of God
predestined - crucifixion : crucifixion - will of God
predicate nominative : Greek grammar - predicate nominative
predicate nominative - Greek grammar : Greek grammar - predicate nominative
predicted : death - Jesus predicts own; resurrection - Jesus predicts
predicted - Jesus His death : death - Jesus predicts own
predicted - resurrection - by Jesus : resurrection - Jesus predicts
predicting : future - predicting - only God ; thief - Jesus comes like
predicting - dates - AGAINST : thief - Jesus comes like
predicting - future - only God : future - predicting - only God
predictions : design - intelligent - predictions
predictions - intelligent design : design - intelligent - predictions
preeminence : Jesus - preeminence
preeminence - Jesus : Jesus - preeminence
preexistence : Jesus - preexistence; preexistence - AGAINST
preexistence - AGAINST : Ps. 102:18
preexistence - Jesus : Jesus - preexistence
pregnant : pregnant - woe to those
pregnant - woe to those : Mat. 24:19; Luke 23:29
prehistoric : year - abbreviations
prehistoric - meaning : year - abbreviations
prejudice : quote - academic acceptance - Jones
prejudice - academic : quote - academic acceptance - Jones
Premillennial Dictionary of Theology : Ref-0216
Premillennial Dictionary of Theology - Mal Couch : Ref-0216
premillennialism : millennial kingdom - early church ; premillennialism - postmillennialism - amillennialism - comparison - Clough/Dean
premillennialism - early church : millennial kingdom - early church
premillennialism - postmillennialism - amillennialism - comparison - Clough/Dean :

✪ Charles Clough, Daniel Message, 6 and 7, See file://C:/garland/read/websites/daniel/clough_charles/clough_daniel_lesson_06.doc, file://C:/garland/read/websites/daniel/clough_charles/clough_daniel_lesson_07.doc. Robert Dean, Lessons on Daniel, [http://deanbible.org]. See file://C:/garland/read/websites/daniel/dean_robert/RDean%20Daniel%20Lesson%2008.doc, file://C:/garland/read/websites/daniel/dean_robert/RDean%20Daniel%20Lesson%2009.doc, file://C:/garland/read/websites/daniel/dean_robert/RDean%20Daniel%20Lesson%2010.doc


preparation : crucifixion - day of preparation ; preaching - preparation ; preparation - day of Jesus died; preparation - none; stewardship - preparation
preparation - crucified on day of : crucifixion - day of preparation
preparation - day of Jesus died : Mat. 27:62; Luke 23:54
preparation - none : Luke 9:3
preparation - sermon : preaching - preparation
preparation - stewardship : stewardship - preparation
prepare : peace - prepare during
prepare - during peace : peace - prepare during
prepared beforehand : predestination - prepared beforehand
prepared beforehand - predestination : predestination - prepared beforehand
preparing : preparing - for evil
preparing - for evil : Pr. 21:31; Pr. 27:12
presence : dwells - God with man; presence - God's desired; sin - presence of God rejects
presence - God with man : dwells - God with man
presence - God's - rejects sin : sin - presence of God rejects
presence - God's desired : Ps. 27:4; Ps. 27:8; Ps. 42:1; Ps. 84:2
present : present - session
present - session : Mat. 16:18; Mat. 26:74; Mark 12:36; Mark 14:62; Mark 16:19; Luke 20:42; Luke 22:69; Acts 2:33; Acts 5:31; Acts 7:55-56; John 10:27-29; Acts 2:41; Acts 4:4; Rom. 8:34; Col. 1:16-17; Col. 3:1; Eph. 1:20-23; Eph. 4:7-12; Eph. 5:22-33; Heb. 1:3; Heb. 1:13; Heb. 2:17-18; Heb. 6:20; Heb. 7:25; Heb. 8:1; Heb. 9:24; Heb. 10:12; Heb. 12:2-13; 1Pe. 1:5; 1Pe. 3:22; 1Jn. 1:9; 1Jn. 2:1

"Christ’s High Priestly Activities in His Present Session: 1. Sustains creation (Col. 1:16-17); 2. Head over the Church (Eph. 1:22-23); 3. Groom of the Church (Eph. 5:22-33); 4. Building the Church (Mat. 16:18; Acts 2:41; Acts 4:4); 5. Bestowal of Spiritual Gifts (Eph. 4:7-12); 6. Melchizedekian High Priestly role (Heb. 6:20); 7. Keeps the Saints (John 10:27-29; 1Pe. 1:5); 8. Intercedes for the Saints (Rom. 8:34; Heb. 7:25); 9. Advocate for the Saints (Heb. 9:24; 1Jn. 2:1); 10. Restores broken fellowship (1Jn. 1:9); 11. Disciplines His children (Heb. 12:5-12)." -- Andy Woods, The Coming Kingdom of God: 75 Christ’s Priestly Session, [http://www.spiritandtruth.org/teaching/The_Coming_Kingdom_by_Andy_Woods/75_christ_s_priestly_session/20190925_75_coming_kingdom_slides.pdf].


presents : presents - celebrate killing
presents - celebrate killing : Est. 9:19; Rev. 11:10
preservation : inerrancy - Masoretic textual techniques ; scripture - permanent ; Word - preserved
preservation - Biblical : Word - preserved
preservation - Scripture by God : scripture - permanent
preservation - textual - Masoretes : inerrancy - Masoretic textual techniques
preserved : Babylon - preserved in; clothes - preserved; Israel - preserved ; Messiah - line preserved ; saints - souls preserved
preserved - clothes : clothes - preserved
preserved - in Babylon : Babylon - preserved in
preserved - Israel : Israel - preserved
preserved - messianic line : Messiah - line preserved
preserved - souls - saints : saints - souls preserved
presuming : presuming - on God; will - God’s - presuming upon
presuming - God’s will : will - God’s - presuming upon
presuming - on God : Num. 14:44; Num. 15:30; Deu. 1:43; Deu. 17:12
presuppositional : apologetics - presuppositional
presuppositional - apologetics : apologetics - presuppositional
preterism : glory - Jesus appears in ; preterism - AGAINST ; preterism - church fathers ; preterism - hyper ; preterism - inconsistent time text ; preterism - localization ; second coming - spiritualized ; timing - texts - preterism

"The word ‘preterist’ is based on the Latin term praeteritus, which means ‘gone by,’ or past. Preterism holds that the tribulation prophecies occur in the first century, thus in our past." Ref-0078, p. 13.


preterism - AGAINST : Dan. 9:26; Mat. 24:21-22; Mat. 24:15; Mat. 24:29; Mat. 26:64; Mark 13:10; Mark 14:62; Rev. 13:8; Rev. 13:13-17

"The text that Jesus cited concerning the Temple's desecration, Daniel 9:27, predicts that the one who desecrates this Temple will himself be destroyed. By contrast, those who destroyed the temple in A.D. 70 (in fulfillment of Jesus’ prediction) -- the Roman emperor Vespasian and his son Titus -- were not destroyed but returned to Rome in triumph carrying vessels from the destroyed Temple." Ref-0078, p. 126. "However, if this interpretation is taken [that the abomination of desolation refers to the worship of the Roman standards in the temple precincts], Matthew 24:16-20 is difficult if not impossible to explain. By then it would be too late for the followers of the Lord Jesus to escape; the Romans had already taken the city by this time." "D.A. Carson notes, ‘by the time the Romans had actually desecrated the temple in A.D. 70, it was too late for anyone in the city to flee.’" Ref-0078, p. 138. ". . . it is likely that hardly any of the Sanhedrin would have lived another forty years to see a coming of Christ [Mat. 26:64] in the sense advocated by the preterists. Instead, Christ was saying that though He was in a position of humiliation before them, He would not always be that way. One day He will return as the same Jewish Messiah in power and great glory. The Sanhedrin (and all who are living on the earth) will one day see this great event." Ref-0078, p. 146. "It is helpful to know that around A.D. 100 Christians did not teach that Jesus came in A.D. 70 as some preterists teach." William C. Varner, Book review of "The Didache", Ref-0164, 14/1 (2003):130-133(133). "it is very likely that hardly any of the Sanhedrin would have lived another 40 years to see a coming in the sense that the preterists describe [Mat. 26:64; Mark 14:62]." Thomas Ice, "The Olivet Discourse", Ref-0209, p. 187. In Mark 13:10, Jesus is speaking to Peter, James, John and Andrew (Mat. 13:3) yet ties the fulfillment of “all these things” to the gospel being preached to all the nations (Mark 13:10). If preterists understand this to be the Mediterranean nations, then what does that say about the scope of the Great Commission (Mat. 28:19)? "Hayter asks, how people could interpret Revelation as being events at the time of John, when Irenaeus (ca. 200) saw it as future, as did Jerome and Eusebius (ca. 300) . It wasn’t until Epiphanius, writing against the apocalyptic Montantists (ca. 400), that the Preterist view was promoted [Richard Hayter, The Apocalyps Unveyl’d; or a Paraphrase in the Revelation . . . (London, 1676), 12-13]." Ref-1573, p. 221. "While the early church was historic premillennial (the Millennium was expected in the future), by the fourth century Preterist / Amillennialism (prophecies had been fulfilled and the Millennium realized in the rule of Christ’s vicar on earth, the pope) became dominant due to the influence of Augustine and Papal power, which dominated throughout the Medieval period." Ref-1573, p. 234. "Another development in the early eighteenth century was amillennial Preterism, which was called the “New Way ” or “New Hypothesis ” by those on both sides of the issue. It was not Premillennialism but Preterism that was new." Ref-1573, p. 266. "The overwhelming number of sources in the seventeenth century show that Premillennialism was far more common than Preterism, which was most often held by heterodox thinkers . . . William Lowth, Oxford fellow and prebend of Winchester cathedral, published Commentary of the Prophets in several editions between 1714 and 1725 . On Isaiah 11 : 11 he wrote, Those glorious time of the church which shall be ushered in by the restoration of the Jewish nation ; when they shall embrace the gospel and be restored to their own country form the several dispersions where they are scattered. [Philip Doddridge; “Comment on Romans 11:12” in James Bicheno, The Restoration of the Jews (London, 1800), 9]." Ref-1573, p. 270.


preterism - church fathers :

"An examination of the writings of the ante-Nicene, Nicene, and post-Nicene Fathers of the Church reveals clearly that they looked for a future coming of Christ, cancelling out any sense a hard Preterism. If any expressed a Preterist perspective regarding the particulars of the Olivet Discourse (namely, the coming of Christ, the Antichrist and destruction of Jerusalem), it would surely only be a soft Preterism. In spite of this caveat, however, I could only find one father who might qualify (Clement of Alexandria)." H. Wayne House, "The Understanding of the Church Fathers Regarding the Olivet Discourse and the Fall of Jerusalem", Pre-Trib Conference 2009, p. 2. [http://www.pre-trib.org/data/pdf/House-TheUnderstandingofth.pdf] accessed 20100217. See 2010021701.pdf . "While Preterists claim that Premillennialism is new, it is actually Preterism which was considered an innovation in the early eighteenth century." Ref-1573, p. 7. "The seventeenth century saw the first glimmerings of Preterism, the idea that prophetic passages in the New Testament had already occurred, explained by events in first century." Ref-1573, p. 288. "Cotton Mather spent most of his life as Premillennial, believing in the restoration of the Jews to Israel, like his father and grandfather before him. However, in the last years of his life, he encountered Preterist ideas and altered his view." Ref-1573, p. 289.


preterism - full : preterism - hyper
preterism - hyper :

"HP is the view that all biblical prophecy saw its fulfillment at the time of the destruction of Jerusalem in A.D. 70. It differs from the moderate form of preterism in terms of extent. Among other things, it teaches that (1) Christ has already returned and established His kingdom, (2) the resurrection of the just and unjust has occurred, (3) the final judgments have been pronounced at the Great White Throne, (4) Satan and his cohorts among men and the angelic realm have been cast into the lake of fire, and (5) Christians are now enjoying the new heavens and new earth." Dennis M. Swanson, "International Preterist Association: Reformation or Retrogression?", Ref-0164, 15/1 (Spring 2004) 39-58, p. 40. "Here is the problem that the HP position cannot wish away. As Gentry notes, “No creed allows for any second Advent in A.D. 70. No creed allows any other type of resurrection than a bodily one. Historic creeds speak of the universal personal judgment of men, not a representative judgment in A.D. 70.” It is an indisputable fact that outside their own small group, they cannot point to a single denominational statement of faith, a single one of the great creedal statements in the history of Christianity, a single seminary or academic theological institution presently or in the past, that affirms the HP view on the return of Christ, the resurrection, and the judgments, and affirms that the new heavens and the new earth have been enjoyed by believers since A.D. 70." Dennis M. Swanson, "International Preterist Association: Reformation or Retrogression?", Ref-0164, 15/1 (Spring 2004) 39-58, p. 50. "According to John Noē, “Full Preterists believe the appointed time of the end came long ago.” Noē goes on to give an explanation of what these means: “What the Bible says about theend of the world is nothing! That’s right--just like the historic creeds. Nothing! . . . What does the Bible say about the world ending as we know it or in its present form? Again, nothing! . . . Not a single text, taken in context, declares the world will ever end. As unpleasant as this truth may be for some, the end of the world is simply a false, pagan doctrine that’s been dragged into the Church and read into the Bible.” In other words, for the Full Preterist, all Bible prophecies have been fulfilled, and there is no prophecy left to be fulfilled in the future. Some refer to this view as Hyper-Preterism." Ref-1308, p. 35.


preterism - inconsistent time text : Rev. 22:6

✪ Preterists are inconsistent in understanding this verse. Gary DeMar, takes the ‘shortly’ here, as all others in Revelation, as an indicator that this passage must have been fulfilled in a non-physical coming of Christ during the 70 A.D. destruction of Jerusalem. But Ken Gentry cites Rev. 22:7-9 as a reference to a yet future second coming. Gentry, Kenneth, He Shall Have Dominion, pp. 254; 276; 418.


preterism - Jewish evangelism : second coming - spiritualized
preterism - localization : Rev. 1:7; Rev. 3:10-11

"Another hermeneutical shortcoming of preterism relates to the limiting of the promised coming of Christ in Rev. 1:7 to Judea [the destruction of Jerusalem in 70 AD]. What does a localized judgment hundreds of miles away have to do with the seven churches of Asia? John uses two long chapters in addressing those churches regarding the implications of the coming of Christ for them. For instance, the promise to shield the Philadelphian church from judgment (Rev. 3:10-11) is meaningless if that judgment occurs far beyond the borders of that city." Ref-0126, p. 225.


preterism - timing texts : timing - texts - preterism
preterism - transfiguration : glory - Jesus appears in
pretribulation : rapture - church missing in Revelation
pretribulation - rapture : rapture - church missing in Revelation
preunderstanding : hermeneutics - bias
preunderstanding - hermeneutics : hermeneutics - bias
prevenient grace : Arminianism - prevenient grace - AGAINST
prevenient grace - Arminian understanding - AGAINST : Arminianism - prevenient grace - AGAINST
prey : prey - God provides
prey - God provides : Ps. 104:21; Ps. 104:27
Price, Randal, The Prophetic Promise of the Land in the New Covenant : Ref-1356
Price, Randal, The Prophetic Promise of the Land in the New Covenant - The Prophetic Promise of the Land in the New Covenant, Randal Price : Ref-1356
Price, Randall, Rose Guide to the Temple : Ref-1326
Price, Randall, Rose Guide to the Temple - Rose Guide to the Temple, Randall Price : Ref-1326
Price, Randall, Searching for the Original Bible : Ref-0818
Price, Randall, Searching for the Original Bible - Searching for the Original Bible, Randall Price : Ref-0818
Price, Randall. In Search Of Temple Treasures : Ref-0142
Price, Randall. In Search Of Temple Treasures - In Search Of Temple Treasures : Ref-0142
Price, Randall. Jerusalem in Prophecy : Ref-0010
Price, Randall. Jerusalem in Prophecy - Jerusalem in Prophecy : Ref-0010
Price, Randall. The Coming Last Days Temple : Ref-0146
Price, Randall. The Coming Last Days Temple - Coming Last Days Temple, The : Ref-0146
Price, Randall. The Coming Last Days Temple - Coming Last Days Temple, The - The Coming Last Days Temple : Ref-0146
Price, Randall. The Stones Cry Out: What Archaeology Reveals About the Truth of the Bible : Ref-0025
Price, Randall. The Stones Cry Out: What Archaeology Reveals About the Truth of the Bible - Stones Cry Out: What Archaeology Reveals About the Truth of the Bible, The - The Stones Cry Out: What Archaeology Reveals About the Truth of the Bible : Ref-0025
Price, Randall. The Stones Cry Out: What Archaeology Reveals About the Truth of the Bible - The Stones Cry Out: What Archaeology Reveals About the Truth of the Bible : Ref-0025
Price, Randall. Unholy War : Ref-0160
Price, Randall. Unholy War - Unholy War, Randall Price : Ref-0160
Price, Randall. World of the Bible News and Views. : Ref-0051
Price, Randall. World of the Bible News and Views. - World of the Bible News and Views : Ref-0051
priceless : gospel - free; redemption - costly; salvation - not by works
priceless - gospel : gospel - free
priceless - redemption : redemption - costly
priceless - salvation : salvation - not by works
pride : Hezekiah - pride; pride - academic; pride - AGAINST ; pride - before fall; pride - by knowledge; pride - first sin; pride - God hates; pride - positive - NASB; pride - separates from God; Sodom - prideful
pride - academic : John 9:34
pride - AGAINST : Lev. 26:19; Deu. 17:20; 2S. 22:28; Job 10:16; Job 35:12; Job 40:11-12; Ps. 10:4; Ps. 18:27; Ps. 31:23; Ps. 36:11; Ps. 40:4; Ps. 59:12; Ps. 73:6; Ps. 75:4-5; Ps. 101:5; Ps. 119:21; Ps. 123:4; Ps. 138:5; Ps. 138:6; Pr. 8:13; Pr. 11:2; Pr. 13:10; Pr. 14:3; Pr. 15:25; Pr. 16:5; Pr. 16:18; Pr. 18:12; Pr. 21:4; Pr. 21:24; Pr. 28:25; Pr. 30:12-13; Ecc. 7:8; Isa. 2:12; Isa. 10:12-15; Isa. 10:33; Isa. 13:11; Isa. 13:19; Isa. 16:6; Isa. 23:9; Isa. 25:11; Isa. 28:3; Jer. 13:9; Jer. 13:15; Jer. 13:17; Jer. 43:2; Jer. 48:29; Jer. 50:29-32; Eze. 7:10; Eze. 7:24; Eze. 28:2; Eze. 28:17; Eze. 29:3; Eze. 29:9; Eze. 31:10; Dan. 4:30; Dan. 4:37; Dan. 5:20; Hos. 13:6; Amos 6:8; Hab. 2:4-5; Zep. 2:10; Zep. 3:11; Mal. 4:1; Mat. 23:11-12; 1Cor. 4:18; 2Ti. 3:2; Jas. 4:6; 1Jn. 2:16; 1Pe. 5:5-6

✪ See pride - before fall. "Solomon Schimmel explains that through the centuries Christian theologians and devoted writers classified pride as the ‘deadlist’ of the seven deadly sins. He refers to the medieval writer Gregory the Great, saying, ‘Gregory did not include pride as one of the seven cardinal sins, but rather considered that it breeds the seven, which in turn breed a multitude of other vices. It is not difficult to see how pride leads to the other sins.’" Solomon Schimmel, The Seven Deadly Sins: Jewish, Christian, and Classical Reflections on Human Psychology, 3:4, cited by Ref-0122, p. 336. "Let us guard against that diabolical pride by which we see almost; the whole world to be swollen and intoxicated." Ref-0449, Daniel_2:22. "In this context of declaring his exceeding sinfulness, Edwards offered some reflections on the differences between his mature faith and that of his early years. "It is affecting to me" he remarked, "to think, how ignorant I was, when I was a young Christian, of the bottomless, infinite depths of wickedness, pride, hypocrisy and deceit left in my heart." Particularly, the mature Edwards lamented, with insight on his most besetting sin (which he was not the only one to notice), "I am greatly afflicted with a proud and self-righteous spirit; much more sensibly, than I used to be formerly. I see that serpent rising and putting forth its head, continually, everywhere, all around me."" Ref-1348, p. 45. "One item of advice to the young woman was surely a commentary on his ongoing battle with the most subtle of his own sins. “Remember” he wrote, “that pride is the worst viper that is in the heart, the greatest disturber of the soul's peace and sweet communion with Christ; it was the first sin that ever was, and lies lowest in the foundation of Satan's whole building.” Pride, he continued, was the sin “the most difficultly rooted out, and is the most hidden, secret and deceitful of all lusts, and often creeps in, insensibly, into the midst of religion and sometimes under the disguise of humility.”" Ref-1348, p. 225.


pride - before fall : 2Chr. 26:16; Pr. 11:2; Pr. 16:18; Pr. 18:12; Pr. 29:23; Isa. 2:11; Isa. 2:17; Jer. 13:15-16; 1Ti. 3:6
pride - by knowledge : Isa. 5:21; Isa. 47:10; Rom. 11:25; Rom. 12:16; 1Cor. 8:1
pride - first sin : Pr. 6:16; Isa. 14:13; Eze. 28:17; 1Jn. 3:8
pride - God hates : Pr. 6:16
pride - Hezekiah : Hezekiah - pride
pride - positive - NASB : 2Cor. 1:14; 2Cor. 5:12; Php. 1:26
pride - separates from God : Ps. 138:6; Jas. 4:6; 1Pe. 5:5
pride - sin of Sodom : Sodom - prideful
prideful : prideful - man is; prideful - scattered
prideful - man is : Job 41:34
prideful - scattered : Luke 1:51; 1Pe. 5:5
priest : Ananias - high priest; Caiaphas - high priest ; Ezekiel - priest ; high priest - authority over Damascus ; high priest - forbidden to tear clothes; king - and priest ; Moses - priest; priest - defects - prohibited; priest - hair uncut; priest - high - purchased ; priest - Jethro; priest - married; priest - sin offering for; priest - unclean; priest - wife - virgin; prophet - priest - king ; Ref-1583 ; sacrifice - for priest; teach - priest for pay
priest - Ananias - high : Ananias - high priest
priest - and king : king - and priest
priest - Caiaphas - high : Caiaphas - high priest
Priest - Catholic : Ref-1583
Priest - Catholic - Jesuit : Ref-1583
priest - defects - prohibited : Lev. 21:17-23
priest - Ezekiel : Ezekiel - priest
priest - hair uncut : Lev. 21:5; Lev. 19:27; Eze. 5:1
priest - high - authority over Damascus : high priest - authority over Damascus
priest - high - forbidden to tear clothes : high priest - forbidden to tear clothes
priest - high - purchased :

"Onias III was the last to obtain the high-priesthood by inheritance. " Ref-1126, p. 30.


priest - Jethro : Ex. 3:1; Ex. 18:1
priest - king - prophet : prophet - priest - king
priest - married : 2Chr. 22:11
priest - Moses : Moses - priest
priest - sacrifice for : sacrifice - for priest
priest - sin offering for : Lev. 4:3; Lev. 9:8; Heb. 5:3; Heb. 7:27-28
priest - teach for pay : teach - priest for pay
priest - unclean : Lev. 22:2-7
priest - wife - virgin : Lev. 21:13-14
priesthood : Aaronic - priesthood ; Aaronic - priesthood - eternal; covenant - priestly ; millennial kingdom - sacrifices ; Phinehas = priesthood; priesthood - changed ; priesthood - defiled ; priesthood - genealogy required; priesthood - of believers ; priesthood - of believers - prior to; priesthood - seeking; replacement theology - priesthood
priesthood - Aaronic : Aaronic - priesthood
priesthood - Aaronic - eternal : Aaronic - priesthood - eternal
priesthood - changed : Ps. 110:4; Heb. 7:12

"According to Genesis 14, a priest in the Order of Melchizedek could be both a priest and a king. This was before the time of Mosis, since under the Mosaic Law this would no longer be possible. The Law of Moses laid down that all priests had to be of the Tribe of Levi and that kings had to be of the Tribe of Judah. In order for this prophecy to be fulfilled, therefore, it is clear that it will be necessary for the Law of Moses and the Levitical Order to be removed." Ref-0011, p. 89.


priesthood - defiled :

"The problem of recovering a pure Jewish Kohanim is not new. In the Tosefta, Rabbi Yehuda records that when the Jews returned to Israel from the Babylonian captivity at the beginning of the Second Temple period, there was no one among them who had not been defiled by contact with the dead (corpse impurity)." Ref-0146, p. 386 [which see for a detailed explanation of the precedures undertaken].


priesthood - eternal : covenant - priestly
priesthood - future : millennial kingdom - sacrifices
priesthood - genealogy required : Ne. 7:14
priesthood - of believers : 2Cor. 3:6; 2Cor. 6:4; 1Pe. 2:5; 1Pe. 2:9; Rev. 1:6; Rev. 5:10; Rev. 20:6

"The Old Testament priests were Levites. The New Testament priests wear levis." Tony Garland


priesthood - of believers - prior to : Num. 16:3
priesthood - OT vs. NT : replacement theology - priesthood
priesthood - Phinehas : Phinehas = priesthood
priesthood - replacement theology : replacement theology - priesthood
priesthood - seeking : Num. 16:10
priestly : covenant - priestly ; divisions - Aaronic; Levitical - divisions; present - session
priestly - Aaronic divisions : divisions - Aaronic
priestly - covenant : covenant - priestly
priestly - divisions : Levitical - divisions
priestly - role - Jesus : present - session
priests : altar - bones burned on; Caiaphas - high priest vs. Annas ; dead - priests avoid; kingdom - of priests; Levites - armed; Levites - given to Aaronic priests; priests - demons - represent; priests - high - Persian empire ; priests - killed; priests - mediator; priests - non-Levitical ; priests - non-Zadokite ; priests - pagan killed; priests - pagan supported by Pharaoh; priests - Rechabite; priests - ungodly; Rome - fear of by priests; sacrifice - priests on altar; Zadokites - faithful priests
priests - Aaronic - Levites given to : Levites - given to Aaronic priests
priests - armed : Levites - armed
priests - chief : Caiaphas - high priest vs. Annas
priests - dead avoid : dead - priests avoid
priests - demons - represent : 2Chr. 11:15
priests - fear of Rome : Rome - fear of by priests
priests - high : Caiaphas - high priest vs. Annas
priests - high - Persian empire :

"During all the Persian Empire until the last Darius mentioned in scripture, whom I take to be Darius Codomannus, there were only six high priests in continual succession of father and sun. These are Jeshua, Joiakim, Eliashib, Joiada, Jonathan, Jaddua. The seventh high priests was Onias the son of Jaddua, the eighth was Semeon Justus, the son of Onias, and the ninth was Eleazar the younger brother of Simeon Justus." Ref-1507, p. 128.


priests - killed : 1S. 22:18
priests - kingdom of : kingdom - of priests
priests - mediator : Isa. 43:27
priests - non-Levitical : 1K. 12:31; 1K. 13:33; 2Chr. 11:14-15; Isa. 66:21

"Isaiah 66:19-21 predicts that the priests and Levites will not only come from the tribe of Levi as required under the Mosaic Covenant, but also from believing Jews who were left in distant Gentile nations (vs. 19)." Ref-1356, p. 35.


priests - non-Zadokite :

"Of the 28 high priests between 37 B.C. and A.D. 70, all but two came from illegitimate non-Zadokite families." Ref-0146, p. 145.


priests - offered on altar : altar - bones burned on
priests - pagan killed : 2K. 23:5; 2K. 23:20
priests - pagan supported by Pharaoh : Gen. 47:22; Gen. 47:26
priests - Rechabite : Jer. 35
priests - sacrificed on altar : sacrifice - priests on altar
priests - ungodly : 1S. 8:3; 1S. 2:12-17; Isa. 43:27-28; Jer. 1:18; Jer. 2:8; Jer. 4:9; Jer. 5:31; Jer. 6:13; Jer. 8:2; Jer. 13:13; Jer. 26:11; Jer. 26:16; Jer. 32:32; Lam. 4:13; Eze. 22:26; Mic. 3:11; Zep. 3:4; Mal. 1:6-8; Mal. 2:1-4; Mal. 2:7-9
priests - Zadokite - faithful : Zadokites - faithful priests
prince : covenant - prince of ; millennial kingdom - prince sinful ; peace - prince of ; prince - air; prince - sinful - millennium ; prince - sons - millennium
prince - air : Eph. 2:2
prince - millennial sinful : millennial kingdom - prince sinful
prince - of covenant : covenant - prince of
prince - of peace : peace - prince of
prince - sinful - millennium :

✪ Eze. 44:3

; Eze. 45:7; Eze. 45:12; Eze. 45:16-17; Eze. 46:2; Eze. 46:4; Eze. 46:8; Eze. 46:10; Eze. 46:12; Eze. 46:16-18; Eze. 48:21-22

"Who is the prince who is prominently mentioned in this chapter [Ezekiel 44] and in every one through the remainder of the prophecy with the exception of chapter 47? The rabbis understood this to be a prediction of the Messiah, but there are cogent reasons why we cannot make this identification. The prince cannot be the Messiah, first because he is distinguished throughout from a priest. He has no priestly rights, as some former kings exercised from a priest (see 1K. 8:22, 54; 9:25; 10:5; 2K. 16:12-13; 2Chr. 26:16). On the other hand, the Scriptures are clear that the Messiah has definite priestly prerogatives in the millennium (cf. Ps. 110:4; Zec. 6:12-13). Second, the prince needs to offer a sin offering for himself. There is no conceivable occasion upon which the stainless Messiah, Son of God, would need to offer a sin offering for Himself. Third, the prince has sons (Eze. 46:16), which is unthinkable in the light of the person of the Lord Jesus Christ. Thus, the Messiah is definitely ruled out as even a possibility for this role. . . . Some think it is David himself, pointing to such passages as Eze. 34:23-24 and 37:24. But, as we have seen, these Scriptures foretell the Son of David, the Messiah. Though not impossible, such an identification with David is not probably in view of the broad context of prophecy concerning the kingdom. The author believes it is a future scion of David’s dynasty who will represent the Messiah, governmentally in the affairs of earth." Ref-0171, pp. 257-258. A seemingly insurmountable problem with taking the prince to be David is that David will be resurrected/glorified and, like the Messiah, will have no need to offer sacrifices for sin on his own behalf.


prince - sons - millennium :

✪ Eze. 46:16


principalities : principalities - church instructs; principalities - demonic
principalities - church instructs : 1Cor. 4:9; Eph. 3:10; 1Pe. 1:12
principalities - demonic : Dan. 10:13; Dan. 10:20; Mat. 9:34; Mat. 12:24; Mark 3:22; Luke 11:15; John 12:31; John 16:11; Rom. 8:38; Eph. 1:21; Eph. 3:10; Eph. 6:12; Col. 1:16; Col. 2:10; Tit. 3:1
principle : compromise - AGAINST
principle - over pragmatism : compromise - AGAINST
principle part : Greek grammar - principle part
principle part - Greek grammar : Greek grammar - principle part
principles : money - management
principles - money : money - management
Principles of Biblical Interpretation, Louis Berkhof : Ref-0858
Principles of Biblical Interpretation, Louis Berkhof - Berkhof, Louis, Principles of Biblical Interpretation : Ref-0858
Principles of Biblical Interpretation, Louis Berkhof - Berkhof, Louis, Principles of Biblical Interpretation - Cross-0008 : Ref-0858
Priscilla : Aquila - and Priscilla
Priscilla - and Aquila : Aquila - and Priscilla
prison : demons - imprisoned; Hebrews - author jailed; Jeremiah - prison; prison - Angel delivers from; prison - believers ; prison - delivered from; prison - epistles ; prison - Hades; prison - in OT; prison - spirits in
prison - Angel delivers from : Acts 5:19; Acts 12:7
prison - believers : Luke 21:12; Mat. 25:36; Mat. 25:43

"And while on this subject, the overflowing of grateful feelings, on behalf of myself and fellow-prisoners, compel me to add a tribute of public thanks to that amiable and humane female, who, though living at a distance of two miles from our prison, without any means of conveyance, and very feeble in health, forgot her own comfort and infirmity, and almost every day visited us, sought out and administered to our wants, and contributed in every way to alleviate our misery. While we were left by the government destitute of food, she, with unwearied perseverance, by some means or other, obtained for us a constant supply. When the tattered state of our clothes evinced the extremity of our distress, she was ever ready to replenish our scanty wardrobe. When the unfeeling avarice of our keepers confined us inside, or made our feet fast in the stocks, she, like a ministering angel, never ceased her applications to the government, until she was authorized to communicate to us the grateful news of our enlargement, or of a respite from our galling oppressions." Ref-1306, loc. 8980-8985.


prison - delivered from : Acts 5:19; Acts 12:7; Acts 16:26
prison - demons in : demons - imprisoned
prison - epistles : Acts 28:14-31; Eph. 1:1; Php. 1:1; Col. 1:1; Phm. 1:1

". . .the four Prison Epistles were written during the apostle's imprisonment at Rome (Acts 28:14-31)." Ref-0188, p. 4.


prison - Hades : Isa. 24:22; 1Pe. 3:19
prison - Hebrews written from : Hebrews - author jailed
prison - in OT : 1K. 22:27; 2Chr. 16:10
prison - Jeremiah : Jeremiah - prison
prison - spirits in : 1Pe. 3:19; Rev. 18:2
prisoner : prisoner - of God
prisoner - of God : Eph. 3:1; 2Ti. 1:8
prisoners : prisoners - Israel; prisoners - minister to; prisoners - released
prisoners - Israel : Isa. 42:22-24
prisoners - minister to : Mat. 25:36; Mat. 25:43; Heb. 13:3
prisoners - released : Isa. 42:7; Isa. 49:9; Isa. 61:1; Luke 4:18; 2Ti. 2:26; Heb. 2:15
Pritchard, James B., The Ancient Near East : Ref-1408
Pritchard, James B., The Ancient Near East - The Ancient Near East, James B. Pritchard : Ref-1408
private : faithless - excluded; private - interpretation prohibited; property - private
private - interpretation prohibited : 2Pe. 1:20
private - miracles : faithless - excluded
private - property : property - private
probability : evolution - life - origin ; evolution - probability
probability - evolution : evolution - probability
probability - origin of life : evolution - life - origin
problem : sin - problem of
problem - of sin : sin - problem of
problems : revival - problems
problems - revivals : revival - problems
procession : Holy Spirit - procession from Jesus; Holy Spirit - procession of from Father God; procession - Son and Holy Spirit
procession - of Holy Spirit from Father God : Holy Spirit - procession of from Father God
procession - of Holy Spirit from Jesus : Holy Spirit - procession from Jesus
procession - Son and Holy Spirit : Ps. 104:30; Isa. 48:16

"While the Father sends the Son and the Spirit, the Son never sends the Father, but does send the Spirit. The Spirit neither sends the Father nor the Son, but is subordinate to Their will which at all times is His own will, and accomplishes His work in the earth." Ref-0019, p. 16. Westminster Confession of Faith - "In the unity of the Godhead there be three persons of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son." Ref-0019, p. 13.


proconsul : proconsul - Sergius Paulus ; Acts 13:7; Acts 18:12

✪ Chief administrative officers for civil and military matters in a Roman province. They were responsible to the senate in Rome. The NT refers to two proconsuls: Sergius Paulus in Cyprus (Acts 13:7) and Gallio in Achaia (Acts 18:12).


proconsul - Sergius Paulus : Acts 13:7-9

"In Book II of his famous Natural History, Pliny names 18 Latin authors whom he has relied upon for much of his information in the second and 18th books of his history, and among those names is that of Sergius Paulus. . . . Sergius Paulus, it appears, was a writer on Natural History in his own right, though his works are not lost; and even more interestingly, Pliny has much to say in his second and 18th books about the island of Cyprus--and its magicians--where Sergius Paulus was Proconsul. To be quoted and relied upon by Pliny as an authority, your scholarly credentials had to be second to none, and Sergius Paulus was clearly highly esteemed as an author on Natural History for Pliny to rely on his work as he did. . . Before we leave Sergius Paulus, we may note the change that his conversion wrought upon the Apostle Paul himself. Until this moment, Paul had gone under his birth name, Saul of Tarsus. But from this moment on, he has adopted the name of Paul, and this is the crucial point. It is almost unarguable--even though Luke doesn’t record the event--that Sergius Paulus formally adopted Saul. . . . The adoption of an adult was called adrogation, the adoption of a person who was free, independent and willing to be adopted. The purpose of such adoption was to give the adoptee the protection, both in law and under arms, of the adopter. The adoptee also had rights of inheritance. . . . when we see Saul of Tarsus no longer calling himself Saul of Tarsus, but suddenly bearing the name Paulus, the man whom he had converted to Christ, what we are seeing is the process of Roman adoption coming into play. Clearly, Sergius Paulus had adopted Saul, and in that adoption would have extended to him . . . his paternal protection as Roman Proconsul. This would have afforded Paul a level of protection against both Jew and Gentile which he otherwise would have lacked; . . ." Bill Cooper, Who was Sergius Paulus, Ref-0066 29.3 (2016), 96-98, pp. 96-97.


prodigal : prodigal - son
prodigal - son : Luke 15:11
productive : old age - productive ; wife - productive
productive - old age : old age - productive
productive - wife : wife - productive
productivity : fruitfulness - by God ; millennial kingdom - productivity
productivity - by God : fruitfulness - by God
productivity - millennial kingdom : millennial kingdom - productivity
profane : fire - profane
profane - fire : fire - profane
profaned : name - profaned - God's
profaned - God's name : name - profaned - God's
progressive : progressive - revelation
progressive - revelation : John 1:17; Acts 10:15 (Gentiles cleansed); Acts 10:28 (Gentiles cleansed); Acts 17:30; Rom. 16:25; Eph. 3:5; Heb. 1:1-2; Heb. 9:8
progressive dispensationalism : dispensationalism - progressive ; dispensationalism - progressive - misleading
progressive dispensationalism - misleading : dispensationalism - progressive - misleading
promise : covenants - of promise; Holy Spirit - promised ; promise - line of
promise - covenants of : covenants - of promise
promise - line of : Gen. 3:15 (a man); Gen. 9:1 (Noah); Gen. 9:26 (Shem); Gen. 12:2 (Abram); Gen. 17:19 (Isaac); Gen. 17:21 (Isaac); Gen. 21:12 (Isaac); Gen. 22:18 (Abraham); Gen. 24:36 (Isaac); Gen. 25:5 (Isaac); Gen. 25:11 (Isaac); Gen. 25:23 (Jacob); Gen. 26:3-5 (Isaac); Gen. 26:24 (Isaac); Gen. 27:27 (Jacob); Gen. 28:3-4 (Jacob); Gen. 28:13-15 (Jacob); Gen. 32:9 (Jacob); Gen. 32:12 (Jacob); Gen. 35:11 (Israel); Gen. 48:4 (Jacob); Gen. 49:10 (Judah); 2S. 7:12-16 (David and Solomon); 1Chr. 16:15-17 (Abraham, Isaac, Jacob); 1Chr. 17:11 (David); Jer. 22:30 (not Jechoniah); Jer. 36:30 (not Jechoniah); Luke 1:33 (Jesus)
promise - of the Father - Holy Spirit : Holy Spirit - promised
promised land : Aaron - forbidden from promised land; Caleb - promised land; covenant - land ; covenant - land - borders ; covenant - land - dispossessed ; covenant - land - dispossessed - profanes God's name; covenant - land - Gentile origin; covenant - land - heavenly? ; covenant - land - inheritance; covenant - land - land owned by God ; covenant - land - new testament ; covenant - land - occupation conditional ; covenant - land - unfulfilled ; Israel - land too small; Moses - forbidden from Canaan
promised land - Aaron forbidden : Aaron - forbidden from promised land
promised land - borders : covenant - land - borders
promised land - Caleb : Caleb - promised land
promised land - covenant : covenant - land
promised land - dispossessed : covenant - land - dispossessed
promised land - dispossessed - profanes God's name : covenant - land - dispossessed - profanes God's name
promised land - Gentile origin : covenant - land - Gentile origin
promised land - heavenly? : covenant - land - heavenly?
promised land - inheritance : covenant - land - inheritance
promised land - Israel too small : Israel - land too small
promised land - Moses forbidden : Moses - forbidden from Canaan
promised land - new testament : covenant - land - new testament
promised land - occupation conditional : covenant - land - occupation conditional
promised land - owned by God : covenant - land - land owned by God
promised land - unfulfilled : covenant - land - unfulfilled
promises : covenants - to Israel ; Israel - cast away - not; promises - confirmed by Jesus; promises - God fulfills; promises - remind God of; promises - unfulfilled
promises - confirmed by Jesus : Rom. 15:8
promises - given to Israel : covenants - to Israel
promises - God fulfills : 1K. 8:56; Isa. 49:15-16; Rom. 11:29
promises - Israel - reliable : Israel - cast away - not
promises - remind God of : Gen. 32:9-12; Ps. 74:20
promises - unfulfilled : Heb. 11:13; Heb. 11:39
pronominal suffix : Hebrew grammar - pronominal suffix
pronominal suffix - Hebrew grammar : Hebrew grammar - pronominal suffix
pronoun : Hebrew grammar - demonstrative - pronoun ; Hebrew grammar - pronoun - interrogative ; Hebrew grammar - pronoun - personal ; Hebrew grammar - pronoun - relative ; pronoun - not nearest antecedent
pronoun - demonstrative - Hebrew grammar : Hebrew grammar - demonstrative - pronoun
pronoun - interrogative - Hebrew grammar : Hebrew grammar - pronoun - interrogative
pronoun - not nearest antecedent : 2S. 3:11
pronoun - personal - Hebrew grammar : Hebrew grammar - pronoun - personal
pronoun - relative - Hebrew grammar : Hebrew grammar - pronoun - relative
proper name : theos - not proper name
proper name - theos not : theos - not proper name
property : property - private
property - private : Ex. 20:17; Ex. 22:7; Deu. 5:21
prophecy : Canaanite - prophecy ; cessationism ; darkness - revelation - lack of; double fulfillment - vs. double reference ; Enoch - prophecy ; Holy Spirit - prophecy by; Joseph - tested by prophecy; naked - prophesying while; prophecy - by unbelievers; prophecy - ceases ; prophecy - characteristics of gift ; prophecy - chart - Islam, Judaism, Christianity ; prophecy - conditional ; prophecy - desire ; prophecy - distressing spirit; prophecy - failure initiates ; prophecy - faith required; prophecy - false - desired; prophecy - for appointed time; prophecy - for monetary gain; prophecy - fulfilled in ignorance ; prophecy - gaps of time within ; prophecy - gift; prophecy - gift in use; prophecy - in NT; prophecy - inerrant; prophecy - Jeremiah or Zechariah? ; prophecy - judge; prophecy - motivator ; prophecy - musical; prophecy - near; prophecy - personal; prophecy - purpose of gift; prophecy - rare; prophecy - rejected; prophecy - scripture judges; prophecy - sons and daughers; prophecy - statistics ; prophecy - suppressed by God; prophecy - testimony of Jesus; prophecy - transition into; prophecy - two or three; prophecy - wait for; prophecy - warn vs. rebuke; quotes - how NT quotes OT ; revelation - not understood; teachers - test against scripture; weapons - ancient - prophecy ; Word - God performs His; you - not referring to contemporaries
prophecy - by Holy Spirit : Holy Spirit - prophecy by
prophecy - by unbelievers : Ex. 10:28; Mat. 27:42; Mark 15:3; John 11:50; John 18:38; John 19:4; John 19:14; John 19:22
prophecy - Canaanite : Canaanite - prophecy
prophecy - ceases : Ps. 74:9; Jer. 18:18; Jer. 23:33-39; Eze. 7:26; Zec. 13:2-5; Mic. 3:6-7; 1Cor. 13:8

"At length when a new truth was to be preached to the Gentiles, namely, that Jesus was the Christ, God sent new prophets and teachers: but after their writings were also received and read in the Synagogues of the Christians, prophecy ceased a second time. We have Moses, the prophets, and apostles, and the words of Christ himself, and if we will not hear them, we shall be more inexcusable than the Jews." Ref-0849, p. 13. "Malachi was regarded by the Hebrews as the last genuine prophet in Israel. According to I Maccabees 4:46; 9:27; 14:41, there were no canonical prophets in the Hebrew nation during the intertestamental period. During this period, apocalyptic and religious literature flourished; however; none of it emerged as canonical." Ref-0955, p. 130. See also 1 Macc. 4:44-46; 14:41-42.


prophecy - ceases - cessationism : cessationism
prophecy - characteristics of gift : 1Cor. 14:3

"This verse [1Cor. 14:3], however, does not define the gift of prophecy but merely refers to the fact that prophecy is understandable and, therefore, results in edification, exhortation, and encouragement. . . Other gifts such as apostle and teacher, also edify, encourage, and exhort." Ref-0115, p. 64. "Those who claim that anyone who encourages, exhorts, and consoles is a prophet are also making erroneous claims. Exhorting and encouraging are the results of the prophet's ministry, but they also are the results of the ministries of others who are not prophets." Ref-0115, p. 85.


prophecy - chart - Islam, Judaism, Christianity :

Ref-0160, pp. 319-322.


prophecy - conditional : Jer. 18:7-10

"On the basis of this conditional element in prophecy, Girdlestone suggests that ‘It is probable that hundreds of prophecies, which look absolute as we read them, were not fulfilled in their completeness because the words of warning from the prophet produced some result. . . .’" Robert Baker Girdlestone, The Grammar of Prophecy (Grand Rapids, MI: Kregel Publications, 1955), p. 28, cited by Ref-0207, p. 188.


prophecy - darkness - lack of : darkness - revelation - lack of
prophecy - desire : 1Cor. 12:31; 1Cor. 14:1; 1Cor. 14:5; 1Cor. 14:39

"What we need to do is determine whether the passion and mega-gifts Paul refers to here [1Cor. 12:31] were to be taken in a positive or a negative sense. Because of the construction of the Greek sentence, it could have either of two possible meanings. The Greek indicative and imperative forms of this verb are identical, so usually the context must determine whether the author intends it to be taken as a command or a simple statement. 1. As a command, it would be translated: “Earnestly desire the greater gifts.” This is how most of the modern translations have rendered this sentence. . . . 2. As a statement, it could be translated: “You are eagerly coveting the showier gifts.” This translation seems to be a better fit for the context of this passage." Ref-1307, pp. 259-260.


prophecy - distressing spirit : 1S. 18:10
prophecy - double : double fulfillment - vs. double reference
prophecy - Enoch : Enoch - prophecy
prophecy - failure initiates :

"For prophecy always, I think, supposes failure. It never comes in during a normal state. But when ruin is impending or begun, then the lamp of prophecy shines in the dark place. This we find true from the first. Take the revelation in Gen. 3—that the Seed of the woman should bruise the serpent’s head. When was it given? Not when Adam walked sinlessly, but after he and his wife were fallen." Ref-0414, p. 8.


prophecy - faith required : Rom. 12:6
prophecy - false - desired : Jer. 5:31
prophecy - for appointed time : Dan. 8:19; Dan. 11:35; Hab. 2:3
prophecy - for monetary gain : Mic. 3:11
prophecy - fulfilled in ignorance : Acts 13:27

✪ See crucifixion - ignorance.


prophecy - gaps of time within : Gen. 3:15; 1S. 10:8; Isa. 9:6; Isa. 61:1-2; Dan. 9:27; Zec. 9:9-10; Zec. 13:7-9; Mal. 3:1-2; Mal. 4:5-6; Mat. 3:11-12; Mat. 26:31 (cf. Zec. 13:7); Mark 14:27 (cf. Zec. 13:7); Luke 4:17-19; 2Pe. 3:10-13

1. First and second coming of Christ (Gen. 3:15; Isa. 9:6-7; 61:1-2; Zec. 9:9-10; Mal. 3:1-2; Mal. 4:5-6; Luke 4:17-19. 2. First and second resurrection (Dan. 12:2; John 5:28-29. 3. Day of Lord before millennium and destruction of heaven and earth after millennium (2Pe. 3:10-13). ". . .somewhat as a picture lacks the dimension of depth, the prophecy often lacks the dimension of time: events appear together on the screen of prophecy which in their fulfillment may be widely separated in time." Ref-0183, pp. 136-137. "Therefore is already present here [Gen. 3:15] the double character of all later prophetic perspective -- namely, the first and the second comings of Christ seen together in one picture (e.g. Isa. 61:1-3, comp. with Luke 4:17-20); and in this sense the original gospel is not only the original root but also the original type of all Messianic prophecy." Ref-0197, p. 60. "An especially significant example of this is Isaiah's prophecy of the coming jubilee year (Isa. 61:1-3), at the public reading of which, in the synagogue at Nazareth, the Lord broke off in the middle of a sentence, because in that same sentence the prophecy, without interval, had passed over from the first to the second coming of the Messiah, and on that occasion the Lord wished to speak only of His first coming (Luke 4:18-19). Another example is Mal. 3:1-4." Ref-0197, p. 143. "In Malachi 3:1 Malachi predicts the coming of the Messiah's forerunner, who, of course, is John the Baptist. This is immediately followed by a description of the Lord's Second Advent. It quite clearly is the second coming because it is described as a time of judgment, prompting Malachi to ask, ‘Who can endure the day of His coming?’ (3: 2). A gap of some 2000 years and counting exists between John the Baptist and the Lord's next coming. Isaiah 9:6 says, ‘For a child will be born to us, a son will be given to us,’ and then predicts, ‘And the government will rest on His shoulders.’ The second is yet to be." 2002012601.htm. "Interestingly, [preterist] interpreters like DeMar, who advocate a continuous fulfillment view of all 70 weeks without a break, are required to put both the crucifixion of Christ and the destruction of Jerusalem some 40 years later into the final week of years, which is only seven years in length. . . . What DeMar fails to tell his readers is that while he argues vehemently against a gap, he is very silent about how to cram two events separated by 40 years into a seven-year period." Thomas Ice, "The 70 Weeks of Daniel", Ref-0209, p. 333. "In Malachi 3:1 Malachi predicts the coming of the Messiah's forerunner, who, of course, is John the Baptist. This is immediately followed by a description of the Lord's Second Advent. It quite clearly is the second coming because it is described as a time of judgment, prompting Malachi to ask, ‘Who can endure the day of His coming?’ (3: 2). A gap of some 2000 years and counting exists between John the Baptist and the Lord's next coming. Isaiah 9:6 says, "For a child will be born to us, a son will be given to us,"and then predicts, ‘And the government will rest on His shoulders.’ The second is yet to be." 2002012601.htm. "The recent monograph of Dr. H. A. Ironside, The Great Parenthesis, is a worthy and timely contribution to the subject. Dr. Ironside shows a number of instances of parentheses in God’s program: (1) The interval between the “acceptable year of the Lord” and the “day of vengeance of our God” (Isa 61:2-a parenthesis already extending more than nineteen hundred years. (2) The interval between the Roman empire as symbolized by the legs of iron of the great image of Daniel 2 and the feet of ten toes. Confer also Daniel 7:23-27; 8:24, 25. (3) The same interval is found between Daniel 11:35 and Daniel 11:36. (4) A great parenthesis occurs between Hosea 3:4 and verse 5, and again between Hosea 5:15 and 6:1. (5) A great parenthesis occurs also between Psalm 22:22 and 22:23 and between Psalm 110:1 and 110:2. (6) Peter in quoting Psalm 34:12-16 stops in the middle of a verse to distinguish God’s present work and His future dealing with sin (1 Pet 3:10-12)." John Walvoord, Have the Events of Daniel's Seventieth Week Been Fulfilled?, Ref-0200, Vol. 101 No. 401 January-March 1944, pp. 47-48.


prophecy - gift : Rom. 12:6; 1Cor. 12:10; 1Cor. 12:28; 1Cor. 14
prophecy - gift in use : Acts 11:27; Acts 13:1; Acts 15:32; Acts 19:6; Acts 21:9; 1Cor. 14:31; 1Ti. 1:18
prophecy - God performs His counsel : Word - God performs His
prophecy - how NT quotes OT : quotes - how NT quotes OT
prophecy - in NT : John 16:13; Acts 19:6; Acts 21:9; Acts 21:10-11; Rom. 12:6; 1Cor. 11:4; 1Cor. 12:10; 1Cor. 12:28; 1Cor. 13:2; 1Cor. 13:9; 1Cor. 14:3; 1Cor. 14:29; 1Th. 5:20; 1Ti. 1:18; Heb. 1:1; 2Pe. 1:19; Rev. 19:10
prophecy - inerrant : 1S. 3:19
prophecy - Jeremiah or Zechariah? : Jer. 7:31-34; Jer. 19:1-15; Zec. 11:13; Mat. 27:9

"Jer. 19:2 refers to. . .the ‘Potsherd Gate.’ Today it is known as the Dung Gate. It is through this gate that waste material was taken and dumped. . .included in this waste material was the broken and defiled pottery from the Temple. . . . The prophet Jeremiah was sent to Topheth, a particular place within the Valley of Hinnom, to pronounce a curse upon it. . . . Centuries later, the leaders of Israel buy a field in the Valley of Hinnom with thirty pieces of silver. They happen to buy the very area of Topheth. When they bought this particular piece of land, they also purchased the curse of Jeremiah that came with it. . . .fulfilled in 70 A.D." Ref-0011, p. 156. "Why does Matthew quote a prophecy from Zechariah and attribute it to Jeremiah? Actually Matthew quotes both Zechariah (Zec. 11:12-13) (thirty pieces of silver) and Jeremiah 18:1-4; 32:6-9 (purchase of the field). Matthew is more focused on the purchase of the field than he is the thirty pieces of silver. Also, Jeremiah is a major prophet. Thus, he only mentions Jeremiah's name. Laney, Answers to Tough Questions, 209-10." Andy Woods, "The Purpose of Matthew's Gospel, Part II", Ref-0785, Volume 11 Number 34 December 2007, 5:42, pp. 36-37n79.


prophecy - Joseph tested by : Joseph - tested by prophecy
prophecy - judge : Deu. 4:2; Deu. 18:22; 1K. 13:18; Jer. 23:28-30; Jer. 28:9; Lam. 3:37; 1Cor. 14:29; 1Jn. 4:1; Rev. 22:18
prophecy - motivator : 2Pe. 3:11

"Those who fail to inform their flock of things to come do not follow the example of Christ and the Apostles whose teachings were peppered through and through with truths about future things. Even New Testament writings that are not normally considered eschatological are filled with exhortations and instructions based on future events." Paul Benware, "Biblical Prophecy: An Essential Element in Living a Genuine and Useful Christian Life", Ref-0785, Volume 11 number 32, March 2007, 5:18, p. 5. "C. S. Lewis observed the need for this “two world view.” ‘Hope is one of the theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one for the things that a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did the most for the present world were just those who thought most of the next.’" C. S. Lewis, Mere Christianity, 118 cited by Paul Benware, "Biblical Prophecy: An Essential Element in Living a Genuine and Useful Christian Life", Ref-0785, Volume 11 number 32, March 2007, 5:18, p. 6.


prophecy - musical : 2K. 3:15; 1Chr. 25:1-3
prophecy - near : Jer. 28:9; Eze. 12:27-28
prophecy - not understood : revelation - not understood
prophecy - personal : 1Ti. 1:18
prophecy - purpose of gift : Acts 15:32; 1Cor. 14:3-5; 1Cor. 14:12; 1Cor. 14:26; Eph. 4:12-16
prophecy - rare : 1S. 3:1; Lam. 2:9
prophecy - rejected : Isa. 30:10; Jer. 11:21; Jer. 37:2; Amos 2:12
prophecy - scripture judges : Deu. 13:1
prophecy - sons and daughers : Joel 2:28; Acts 2:17; Acts 21:9
prophecy - statistics :

1. Unique prophecies fulfilled: 695 (230 prior to Christ's advent, 117 at first coming of Christ, 57 during church age, 291 after church age). 2. Prophecies of Christ's second coming: 328 (129 in the OT, 199 in the NT). Ref-0130, pp. 1554-1599


prophecy - suppressed by God : Isa. 29:10
prophecy - test against scripture : teachers - test against scripture
prophecy - testimony of Jesus : Luke 10:22; Luke 24:27; John 5:39; Acts 10:43; 1Cor. 1:6; Heb. 10:7; 1Pe. 1:11; Rev. 1:2; Rev. 19:10
prophecy - transition into : Ps. 16:9
prophecy - two or three : 1Cor. 14:29
prophecy - wait for : Ps. 105:19; Hab. 2:3
prophecy - warn vs. rebuke : Eze. 3:26
prophecy - weapons ancient : weapons - ancient - prophecy
prophecy - while naked : naked - prophesying while
prophecy - you : you - not referring to contemporaries
Prophecy of Ezekiel: The Glory of the Lord, The, Feinberg, Charles Lee. : Ref-0171
Prophecy of Ezekiel: The Glory of the Lord, The, Feinberg, Charles Lee. - Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord : Ref-0171
Prophecy of Ezekiel: The Glory of the Lord, The, Feinberg, Charles Lee. - Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord - The Prophecy of Ezekiel: The Glory of the Lord, Feinberg, Charles Lee. : Ref-0171
Prophecy of Ezekiel: The Glory of the Lord, The, Feinberg, Charles Lee. - The Prophecy of Ezekiel: The Glory of the Lord, Feinberg, Charles Lee. : Ref-0171
prophesied : crucifixion - prophesied; idolatry - predicted; suffering - of Christ prophesied
prophesied - crucifixion : crucifixion - prophesied
prophesied - idolatry : idolatry - predicted
prophesied - suffering of Christ : suffering - of Christ prophesied
prophesy : prophesy - once only; prophesy - women
prophesy - once only : Num. 11:25
prophesy - women : 1Cor. 11:5

"It would seem from this that the women removed their veils, and wore their hair disheveled, when they pretended to be under the influence of divine inspiration. This was the case with the pagan priestesses; and in so doing, the Christian women imitated them. On this account, if on no other, Paul declares the impropriety of this conduct. [Barnes]" Ref-1307, p. 198.


prophesying : teaching - prophesying not
prophesying - not teaching : teaching - prophesying not
prophet : Aaron - prophet; called - not by God; David - prophet; desert - prophet expected from; John the Baptist - greatest prophet; John the Baptist - prophet; Moses - prophet; prophet - appointed as; prophet - courage; prophet - Daniel ; prophet - death near; prophet - expected ; prophet - false - judged; prophet - false - wounds ; prophet - fire from mouth; prophet - Jesus; prophet - playing music; prophet - priest - king ; prophet - seer; prophet - self motivation; prophet - the ; prophet - without honor in own country; prophetess - wife of prophet; Samuel - prophet; tested - by God - prophet
prophet - Aaron : Aaron - prophet
prophet - appointed as : Jer. 1:5
prophet - courage : 2Chr. 28:8-9
prophet - Daniel : Dan. 12:10; Mat. 24:15; Mark 13:14

". . .This is the time of which it is written in the book of Daniel the Prophet [emphasis mine]: But the wicked shall do wickedly and shall not understand, but the righteous shall purify themselves and make themselves white (Dan. 12:10) The people who know God shall be strong. They are the masters who understand. . ." Ref-0071, p. 494. "The oldest manuscript of the Hebrew Bible, Codex Cairensis (895 A.D.) includes Daniel in its list of the prophets, and a Hebrew-Aramaic-Greek canon list dated tentatively to the second century A.D. also lists Daniel following the three major prophets. Furthermore, in all the Jewish sources of the first century A.D.--the Septuagint, the Dead Sea Scrolls, Josephus, Jesus, and the New Testament writers--Daniel is reckoned among the prophets. Why, then, did the later rabbis exclude Daniel from the prophetic corpus? . . . The use and influence of Daniel as predictive prophecy led the rabbis to regard Daniel as a dangerous book since the application of an apocalyptic timetable to contemporary events had brought both disappointment and decline to the nation, By separating it from classical prophecy and grouping it with other narratives of the Exile (e.g., Esther and Ezra), it was removed from exerting a paradigmatic influence on the prophetic corpus. Once it was incorporated among the heroes of the Exile, the accent of the book was shifted from prophecy to pedagogy." J. Randall Price, Daniel's Seventy Weeks, Rabbinic Interpretation, Ref-0114, 78-80, p. 79. "Speak with me, O blessed Daniel. Give me full assurance, I beseech thee. Thou dost prophesy concerning the lioness in Babylon; for thou wast a captive there. Thou hast unfolded the future regarding the bear; for thou wast still in the world, and didst see the things come to pass. Then thou speakest to me of the leopard; and whence canst thou know this, for thou art already gone to thy rest? Who instructed thee to announce these things, but He who formed thee in (from) thy mother’s womb. That is God, thou sayest. Thou hast spoken indeed, and that not falsely. The leopard has arisen; the he-goat is come; he hath smitten the ram; he hath broken his horns in pieces; he hath stamped upon him with his feet. He has been exalted by his fall; (the) four horns have come up from under that one. Rejoice, blessed Daniel! thou hast not been in error: all these things have come to pass." Ref-0541, Hippolytus Treatise on Christ and Antichrist, Ref-0541, p. 210.


prophet - David : David - prophet
prophet - death near : Lam. 3:53-55; Jonah 2:5-7
prophet - desert - expected from : desert - prophet expected from
prophet - expected : Luke 2:36

". . . there is confirmation from the intertestamental period that there were indeed no prophets after Malachi. In the Maccabean period, the people were waiting ‘until a prophet should arise’ (1 Mac. 4:45; 9:27; 14:41). The Manual of Discipline from the Qumran community (B.C.) also looked for the ‘coming of a prophet.’ Verification of this view also comes from Josephus [Against Apion, 1.8]; the Talmud, which states, ‘After the latter prophets Haggai, Zechariah, and Malachi, the Holy Spirit departed from Israel’; and from the New Testament, which never quotes a post-Malachi book as canonical. In fact, Jesus uses the expression ‘from . . . Abel to . . . Zecharaiah’ (Mat. 23:35) to identify the Old Testament." Ref-0075, p. 243. "To what end then for the believing Israel was this discipline of longing, this extended interval between Malachi and John the Baptist? Why did not Christ come in the time of Malachi? The answer lies in this, that preparations for the gospel had to be made not only by way of revelation, but also in the world and in civilization. And this is exactly what came to pass in the interval between the Old and New Testaments, and especially through Alexander the Great, Hellenism, and the Roman empire." Ref-0197, p. 163. However, note that Anna was a prophetess and therefore must have prophecied during her lifetime, prior to John the Baptist (Luke 2:36). "It was during his reign, about 88 B.C., as pointed out by Prideaux, that Phanuel, the husband of Anna the prophetess, died, according to Luke 2:36, 37, for she had been “a widow of about fourscore and four years” at the time of the presentation of the infant Jesus in the temple. Allowing for the difference of four years between B.C. and A. D., this would place her husband’s death as mentioned. Thus we come now to the first link with the New Testament. Anna was a wife and a widow in the reign of Alexander; through all the turbulent years that followed, she ever waited for the consolation of Israel," Ref-1126, p. 72.


prophet - false - judged : Jer. 28:15-17; Jer. 29:21-23; Jer. 29:31-32; Eze. 14:9
prophet - false - wounds : Lev. 19:28; Deu. 14:1; 1K. 18:28; Jer. 47:5; Jer. 48:37; Zec. 13:6

"‘What are these wounds in [Hebrew, ‘between,’ cf. 2K. 9:24] thine hands?’ The word speaks of fresh wounds. The reference is clearly to the self-inflicted chest wounds often detected on the bodies of false prophets who would cut themselves in a frenzied attempt to procure answers from their chimerical gods (1K. 18:28; Jer. 47:5; 48:37). Yahweh had specifically interdicted such activity (Lev. 19:28; Deu. 14:1). Thus such wounds unveil the true identity of this liar." Ref-0057, March/April 2003, p. 17. "It was a practice of false prophets to not only imitate a true prophet by wearing a hairy mantle, but also to do things that true prophets never did: mark their bodies and cause scars. . . . (1K. 18:28) -- an act forbidden to true prophets, according to Leviicus 19:28 and Deuteronomy 14:1. While the false prophets will be able to cast away their hairy mantles, they will not be able to remove the scars from their bodies." Arnold Fruchtenbaum, "The Little Apocalypse of Zechariah", Ref-0209, p. 260.


prophet - fire from mouth : Jer. 5:14; Rev. 11:5
prophet - greatest John the Baptist : John the Baptist - greatest prophet
prophet - Jesus : Luke 24:19
prophet - John the Baptist : John the Baptist - prophet
prophet - Moses : Moses - prophet
prophet - not from God : called - not by God
prophet - playing music : Eze. 33:32; Luke 7:32
prophet - priest - king : Jer. 13:13; Zec. 6:13; Zec. 12:13

"The Messiah holds three offices: prophet, priest, and king. However, He does not function in all these offices simultaneously. Rather, the functioning of these three offices is to be carried out in a chronological sequence. During His ministry on earth at His First Coming, Jesus function in the office of a prophet. . . . Since His death and resurrection, and until He returns, He is functioning in the office of a priest. This duty will cease at the Second Coming. Jesus has never yet functioned in the office of a king. For Him to do so, there must be the reestablishment of the Davidic Throne upon which He will sit to rule as King over Israel and King of the world. This duty will begin at the Second Coming [Mat. 25:31]." Ref-0219, p. 440.


prophet - Samuel : Samuel - prophet
prophet - seer : 1S. 9:9; 1S. 9:18-19
prophet - self motivation : Jer. 23:16; Jer. 23:21; Jer. 23:25-26; Jer. 23:32
prophet - tested by God : tested - by God - prophet
prophet - the : Deu. 18:15-18; Deu. 34:9; Mat. 5:1-2; Mark 6:15; John 1:21; John 1:45; John 5:46; John 6:14; John 7:40; Acts 3:22; Acts 7:37; Heb. 12:25; Rev. 11:3-6; Rev. 15:3

✪ Note the intentional parallel between ‘I will put my My words in His mouth’ (Deu. 18:18) and ‘He opened His mouth and taught them’ (Mat. 5:2) "The first interpretation [of Deu. 18:15-19] is the direct nonmessianic view. This approach held by some medieval Jewish interpreters, takes the coming prophet to be a particular future prophet but not the Messiah. According to McCaul, Abarbanel held that Jeremiah was the prophet like Moses, while Ibn Ezra applied the prophecy to Joshua. . . . it should be noted that in Deuteronomy 34, immediately after the description of Joshua (Deut 34:9), the writer says that no prophet had arisen like Moses (Deut 34:10). obviously disqualifying Joshua as the referent." Ref-1272, p. 56. "The New Testament confirms that Deut 18:15-19 is messianic (Acts 3:20-23; 7:37-38)." Ref-1272, p. 60. "There are many striking prophecies in the Prophets and in the Writings which plainly depict the coming Messiah; but Deuteronomy 18:15 is unique . . . The Muslims believe that this is a prophecy referring to Mohammed. As much as we desire to keep with political correctness, we have to insist here that Mohammed was not entirely Jewish—not on his mother's side—in fact, not either parent. . . . Rashi suggested that the promise in Deuteronomy is referring to a succession of prophets. He wrote in the 11th century, a full 2,500 years after Moses. Not having found a suitable fulfillment amongst the Jewish people during this time span, it is easy to understand how he would stumble onto some other explanation. It is significant that Rashi did not suggest any one person. . . . it is noteworthy that traditional Judaism fails to recognize a single possible candidate amongst the time-honored Jewish leaders who might have even conceivably approached a fulfillment to the prophecy. . . . Nahmanides suggested the possibility of Joshua being the predicted prophet. This concept is eliminated in light of Deuteronomy 34:10, words almost certainly penned by Joshua himself: And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face (Deut. 34:10)." -- Mitch Triestman, A Prophet like Moses, Ariel Magazine, Volume 1 Number 20, Fall 2016, pp. 24-26, p. 25.


prophet - wife as prophetess : prophetess - wife of prophet
prophet - without honor in own country : Mark 6:3-4; Luke 4:24; John 4:44
prophetess : prophetess - false; prophetess - in NT ; prophetess - in OT ; prophetess - wife of prophet
prophetess - false : Ne. 6:14; Eze. 13:17
prophetess - in NT : Luke 2:36; Acts 21:9; 1Cor. 11:5 (?); Rev. 2:20

✪ See prophetess - in OT Questionable: 1Cor. 11:5 (?);


prophetess - in OT : Ex. 15:20; Jdg. 4:4; 2K. 22:14; 2Chr. 34:22; Ne. 6:14; Isa. 8:3

✪ See prophetess - in NT


prophetess - wife of prophet : Isa. 8:3
prophetic : calendar - 360 day year
prophetic - year - 360 days : calendar - 360 day year
prophets : foundation - of church ; Jerusalem - prophets die in; law - and prophets; prophets - coerced; prophets - false ; prophets - false - death penalty; prophets - false - motive; prophets - foretold Jesus; prophets - God opposes; prophets - group (school?); prophets - heeded; prophets - ignored ; prophets - inquired of salvation; prophets - inspired by Holy Spirit; prophets - not from God; prophets - NT ; prophets - opposed ; prophets - persecuted; prophets - reckless; prophets - revealed to; prophets - since beginning
prophets - and law : law - and prophets
prophets - coerced : Num. 22:6; 2Chr. 18:13; 2Chr. 18:23
prophets - false : Deu. 13:1-5; Deu. 18:20; 1K. 13:18; Ne. 6:14; Isa. 9:15; Isa. 44:26; Jer. 2:8; Jer. 5:13; Jer. 5:31; Jer. 6:13; Jer. 14:13-16; Jer. 16:23; Jer. 20:6; Jer. 23:11; Jer. 23:14-17; Jer. 23:21; Jer. 23:31-32; Jer. 27:9-10; Jer. 27:14-17; Jer. 28; Jer. 29:8-9; Jer. 29:21-23; Jer. 29:31-32; Lam. 2:14; Lam. 4:13; Eze. 13:3; Eze. 13:2-10; Eze. 13:16; Eze. 13:23; Eze. 14:9; Eze. 22:25; Eze. 22:28; Zep. 3:4; Zec. 13:3; Mic. 3:5; Mic. 3:11; Mat. 24:11; Mat. 24:24; Acts 13:6; 2Pe. 2:1-3; Rev. 16:13; Rev. 19:20; Rev. 20:10

✪ In Isa. 44:26 God asserts that those who are His messengers delivering His messages are upheld by Him. Prophecy which fails is not from His messengers and not His message! "The following are five tests of a true prophet as found in Scripture: (1) Moral character of the prophet (Isa. 28:7; Jer. 23:14; Zep. 3:4; Mic. 2:11; Mic. 3:11; Mat. 7:17-20), (2) Spiritual nature of the prophecy (Deu. 13:1-3); (3) Authentication by signs, (4) Discernment by the people (1K. 22:7), and (5) Fulfillment in history (Deu. 18:21-22; 1K. 22:28)." Ref-0207, p. 79. "He [Shawn Bolz] said most of his prophecies come true. But he's quick to admit he's been wrong at times. 'I told one family a diagnosis of a family member who had cancer and told them I thought God was going to bring healing, and she died a few months later. I took responsibility. Sometimes we take risks – we take hundreds of risks – I wanted to take responsibility to let them know they didn’t do something wrong," he explains. "It was on me and I’m still learning.'" -- Caleb Parke, California pastor who prophesied Kanye West's transformation 4 years ago predicts this about Trump, February 12, 2020, FoxNews.com, [https://www.foxnews.com/faith-values/california-pastor-trump-kanye-shawn-bolz-prophetic-christian]. "The discord in Wittenberg deepened with the arrival on December 27, 1521, of three wild-eyed men from the town of Zwickau, eighty miles to the south. One, Marcus Thomae Stübner, was a former Wittenberg student; the other two, Nicholas Storch and Thomas Drechsel, were uneducated weavers. Brooding and gaunt, they seemed to have stepped out of the pages of Isaiah or Jeremiah. All had a remarkable command of the Bible, but, they said, the text alone was not enough. True understanding of Scripture required revelations by the Holy Spirit, which they claimed to get directly from God through dreams and visions." Ref-1522, p. 531. "Appearing at baptisms, feasts, and taverns, the Zwickau Prophets (as they came to be called) transfixed the Wittenbergers with their otherworldly aura. Storch in particular, with his long gray robe, wide-brimmed hat, and spiritual charisma, caused a stir as he moved about town." Ref-1522, p. 532. "Friedrich Engels, in The Peasant War in Germany, would describe Müntzer as a prototypical communist, and future Marxist historians would hail him as a forerunner of Lenin." Ref-1522, p. 533. "A large and growing number of Protestants belong to the Pentecostal and Charismatic movements. Both movements believe in the blessings conferred by the Holy Spirit and feature faith healing, speaking in tongues, and other “spiritual gifts” that recall the practices of the Zwickau Prophets whom Luther so excoriated." Ref-1522, p. 801.


prophets - false - death penalty : Deu. 13:5; Deu. 18:20; Jer. 28:16-17; Jer. 29:21; Jer. 32:32; Eze. 14:9-10; Zec. 13:3
prophets - false - motive : 2Pe. 2:3
prophets - foretold Jesus : 2S. 7:12-16; Isa. 7:14 (cf. Mat. 1:23); Isa. 9:1 (cf. Mat. 4:15); Isa. 42:1 (cf. Mat. 12:18); Isa. 53:4 (cf. Mat. 8:17, Luke 22:37); Dan. 7:14 (cf. Mat. 24:30); Mic. 5:2 (cf. Mat. 2:6); Zec. 9:9 (cf. Mat. 21:5); Mat. 1:23 (cf. Isa. 7:14); Mat. 2:6 (cf. Mic. 5:2); Mat. 4:15 (cf. Isa. 9:1); Mat. 8:17 (cf. Isa. 53:4); Mat. 12:18 (cf. Isa. 42:1); Mat. 24:30 (cf. Dan. 7:14); Luke 23:37 (cf. Isa. 53:4); Luke 24:27; Acts 13:27
prophets - foundation : foundation - of church
prophets - God opposes : Jer. 4:9; Jer. 13:13; Jer. 23:11; Jer. 23:14-17
prophets - group (school?) : 1S. 10:5; 1S. 10:10; 1S. 19:20
prophets - heeded : 2Chr. 25:10
prophets - ignored : 2K. 17:13-14; 2Chr. 16:10; 2Chr. 18:25; 2Chr. 24:19-21; 2Chr. 25:16; 2Chr. 36:12-16; Ne. 9:29; Jer. 7:25-27; Jer. 25:3-7; Jer. 44:15-19; Zec. 1:4

✪ See prophets - opposed.


prophets - inquired of salvation : 1Pe. 1:10
prophets - inspired by Holy Spirit : Ne. 9:30; 1Pe. 1:11
prophets - Jerusalem - die in : Jerusalem - prophets die in
prophets - not from God : Jer. 27:14-17; Jer. 23:21; Jer. 29:21; Jer. 29:31-32
prophets - NT : Acts 11:27-28; Acts 15:32; Acts 20:23; Acts 21:9; Acts 21:10; Eph. 2:20 (?); Eph. 3:5; Eph. 4:11

✪ The prophets in Eph. 3:5 participated in the recent revelation of the mystery of Christ and hence are NT prophets. The relative order of apostles and prophets shared in Eph. 2:20; 3:5; and 4:11 and their contextual association also imply NT prophets as being in view in Eph. 2:20 and 4:11. "Modern charismatics who are honest will freely admit that all their prophets are more often wrong than right. In order to get around the Bible's clear, emphatic instructions regarding false prophets, they have concocted a dogma, nowhere taught in the Bible, that the New Testament gift of prophecy is supposed to be fallible. New Testament prophecy is a lesser form of revelation than Old Testament prophecy, they say. The standard has been lowered (or more precisely, eliminated) so even a long string of false prophecies would not necessarily make someone a false prophet. The silliness of that idea and the dangers it invites ought to be obvious to anyone with common sense. What is the point of fallible prophecy? Is God mumbling? Why would God, who gave us a more sure word of prophecy, confuse His people by appending His revelation with something so indefinite? But modern charismatics build their whole case for modern prophecy on that foundation of sand. They simply have not met the burden of biblical proof." John MacArthur, Strange Fire Redux, Ref-0164 25(2) Fall 2004, 85-93, p. 91. "Balserak provides a helpful chapter on the different understandings of “prophet” throughout church history. Prophecy in early and medieval Western Christendom existed in two traditions. Tradition 1 focused on prophecy as supernatural knowledge about the future, and was championed by figures such as Augustine and Gregory the Great, both of whom believed that the gift ceased by their time. Tradition 2 understands the NT prophet as one who authoritatively interprets the Scripture, and was promoted by men such as Chrysostom and Ambrosiaster. As distinguished from doctors in the church, men such as Luther and Calvin believed that knowledge of Greek and Hebrew characterized the prophet of their time. Traditions 1 and 2 are not mutually exclusive throughout the early and medieval periods, however, and were often combined (duo prophet arum genera) by men such as Lombard and Aquinas, who believed that Tradition 1 was still active in some capacity." -- Jonathan Moorhead, Review of "John Calvin as Sixteenth-Century Prophet" by Jon Balserak, Ref-0164 (26:2) Fall 2015 (20151123152934.pdf), 267-269, p. 268. Questionable: Eph. 2:20 (?);


prophets - opposed : 2Chr. 16:10; 1K. 22:8; Jer. 26:8-11; Amos 2:12; Amos 7:12-16; Mic. 2:6

✪ See prophets - ignored.


prophets - persecuted : 2Chr. 16:10; 2Chr. 18:25; 2Chr. 36:16; 2Chr. 24:19-21; Ne. 9:26; Jer. 2:30; Jer. 11:18-21; Jer. 12:6; Jer. 20:2; Jer. 26:8-11; Jer. 26:20-24; Jer. 32:3; Jer. 33:1; Jer. 37:15; Jer. 37:21; Jer. 38:6; Mat. 5:12; Luke 6:23; Luke 13:33; Acts 7:52; 1Th. 2:15; Jas. 5:10
prophets - reckless : Jer. 23:32
prophets - revealed to : 2K. 2:3; 2K. 2:5; 2K. 2:7; Isa. 44:8; Amos 3:7
prophets - since beginning : Luke 1:70; Luke 11:50; Jude 1:14
prophets and apostles : foundation - apostles and prophets
prophets and apostles - foundation : foundation - apostles and prophets
propitiation : propitiation - satisfaction of God by Jesus
propitiation - satisfaction of God by Jesus : Rom. 3:25; Heb. 9:5 (mercy seat); 1Jn. 2:2; 1Jn. 4:10

"The need for propitiation stems from the sin of man and the holiness of God. It is man who needs to be reinstated or reconciled with God. God's holiness and righteous demands remain unchanged. However, they must be the basis on which God receives sinners. Satisfaction must be made for sin and propitiation provided such a basis through the death of Christ." Ref-0097, p. 121. "In its theological usage propitiation has in view the satisfaction of all God's righteous demands for judgment on the sinner by the redemptive act of the death of Christ." Ref-0104, p. 155. "Through propitiation, the divine wrath is averted from the sinner and placed on Christ. Thomas Schreiner stated the issue well: "Modern people tend to ask, 'How can God send anyone to hell?' Paul asks a completely different question because he thinks theocentrically and not anthropocentrically. He asks how can God refrain from punishing people immediately and fully." Gary E. Gilley, The Significance of Christ's Crosswork, Ref-0785, Volume 15 Number 45, August 2011, 7-26, p. 21


proselyte : proselyte - to Judaism
proselyte - to Judaism : Ex. 12:19; Ex. 20:10; Ex. 23:12; Lev. 17:8-9; Lev. 18:26; Lev. 16:29; Lev. 17:1-16; Lev. 18:6-23; Lev. 20:2; Lev. 24:16; Lev. 24:22; Num. 15:14; Deu. 16:11; Deu. 16:14; Ru. 1:16; Est. 8:17; Eze. 33:24-26; Mat. 23:15; Acts 2:10; Acts 6:5; Acts 8:26-40; Acts 10:1-2; Acts 13:16; Acts 13:26; Acts 15:20; Acts 15:29

✪ See God - fearer. "It appears from this evidence that the term proselyte is used. . .to denote someone who fully conforms to Jewish faith, including circumcision (Acts 2:10; 6:5; 13:43). Conversely, such phrases as ‘those who fear God’ or ‘God fearer(s)’ and ‘worshiper(s) of God’ are used to describe those who are not full participants: the Ethiopian eunuch (Acts 8:27); Cornelius (Acts 10:2); Lydia, a woman from Thyatira (Acts 16:14); and Titius Justus, a Corinthian Gentile (Acts 18:7)." Ref-0105, p. 207. "A full proselyte was received into Judaism by circumcision and baptism by immersion." Ref-0197, p. 178. "The translation of Esther 8:17 as ‘became Jews’ is unfortunate since that is not the actual meaning of the term. The Hebrew word is hithahadim which would be better translated as ‘converting to Judaism.’ That would be the reason Ryrie footnoted it as meaning an embracement of the Jewish religion and they became proselytes. The Hebrew text does not say they became Jews but that they became Judaistic and converted to Judaism." Ref-0067, Summer 2002, p. 4. "In the Old Testament there are laws regulating the gerim, the resident aliens, the non-Jews who desired to live in the land of Israel. By searching the Pentateuch we may assemble a list of general regulations for such persons. They were to (1) abstain from blaspheming the name of the LORD (Lev. 24:16,22); (2) abstain from idols (Lev. 20:2); (3) abstain from sorcery; incest, and other abominations (Lev. 18:26); (4) abstain from working on the Sabbath (Ex. 20:10; 23:12); (5) observe sacrificial ordinances (Lev. 17:8-9; Num. 15:14); (6) observe certain feasts (Deu. 16:11,14); (7) refrain from eating leavened bread during Passover (Ex. 12:19; they were forbidden, however, to share the meal [vv. 43-49]); and (8) cease from work on the Day of Atonement (Lev. 16:29). More compact are the regulations of Leviticus 17 and 18, which provide a safeguard against idolatry by restricting sacrifices to the central sanctuary (Lev. 17:1-9), prohibit eating blood or meat that has not been properly drained (Lev. 17:10-16), and forbid all sexual perversions (Lev. 18:6-23). Ezekiel 33:24-26, in a general context condemning idolatry, presents a similar list. There are, for example, prohibitions against eating flesh that contains blood, worshiping idols, shedding blood, and sexually defiling one’s neighbor’s wife." Ref-1200, pp. 339-340. ". . . there is evidence . . . that some Jews were indeed concerned to make converts. This is reflected in Jesus’ statement, “You [scribes and Pharisees] cross sea and land to make a single convert” (Mat. 23:15)." Ref-1200, p. 341. "The words of Ruth to Naomi, “Your people shall be my people, and your God my God” (Ru. 1:16), reflect the kind of commitment expected." Ref-1200, p. 342. "Under the Mosaic Law resident aliens were to be protected and allowed specific privileges among the native Israelites (cf. Leviticus 19:33-36; 24:22; Numbers 15:29; Deuteronomy 14:29; 26:11) based on the fact that Israel had also once been strangers in a strange land (Egypt). However, this depended on the alien submitting to the Law, since was to be “one [the same] statute for the Israelite and alien” (Deuteronomy 10:18-19; 21:12-13; 24:17; 27:19). This required resident aliens to have proselyte status (cf. Exodus 12:19; 16:29; Leviticus 17:12, 15; 18:26; Numbers 9:14; 15:15-16; Ruth 1:16-17). Moreover, they were excluded from having any inheritance among the sons of Israel (Numbers 26:53-55)." Ref-1356, p. 33.


proselytizing : proselytizing - death penalty
proselytizing - death penalty : Deu. 13:6-10; Deu. 13:12-15
prosper : wicked - prosper
prosper - wicked : wicked - prosper
prosperity : evil - prospers; prosperity - destroyed in; prosperity - forgetting God in ; prosperity - lacking; Job 30:15; Ps. 1:3
prosperity - destroyed in : Dan. 8:25; Dan. 9:27; Rev. 6:2
prosperity - forgetting God in : Deu. 6:10-12; Deu. 8:11-17; Deu. 31:20; Deu. 32:15; Pr. 30:9; Jer. 5:7; Hos. 4:7; Hos. 13:6; Luke 8:14

"Christianity, entering into the life of the individual, and thus into the life of the nation, is the only sure antidote for the poisonous touch of mere material prosperity." Ref-1275, [loc. 734]. "One of the pressing dangers facing all civilized nations is the enervating influence of wealth and great material development. That was the one thing which sapped the life of the great nations of antiquity and buried them in the tombs of their own vices. In each there was a wonderful accumulation of wealth, marvelous manifestations of material splendor, but the moral character of their citizens was undermined thereby and they declined and fell. The hanging gardens of Babylon, the pyramids of Egypt, the sculptured beauty which lined the streets of Athens, and all that luxurious display which attended the centering in Rome of the products of the civilizations of the earth in their day provoked the admiration and were the boast of their citizens. They passed through the same round of experience. Wealth brought luxury, luxury brought vice and vice was followed by ruin and decay. And now we dig through the accumulating dust of centuries to find even the ruins of their vanished splendor." Ref-1275, [loc. 703-708].


prosperity - lacking : Jer. 10:21
prosperity - of wicked : evil - prospers
prosperity doctrine : prosperity doctrine - AGAINST
prosperity doctrine - AGAINST : Lev. 5:7; Mat. 8:20; Luke 2:24; Luke 9:58; Rev. 2:9; Rev. 3:17

✪ That Jesus’ family was poor is evident by the offering of Luke 2:24 (cf. Lev. 5:7).


prostitutes : temple - prostitutes
prostitutes - temple : temple - prostitutes
prostitution : adultery - spiritual; prostitution - practiced
prostitution - practiced : Gen. 38:16
prostitution - spiritual : adultery - spiritual
protect : fence - dangerous area
protect - hazardous area : fence - dangerous area
protected : evil - righteous protected from; Jews - protected by God
protected - Jews by God : Jews - protected by God
protected - righteous : evil - righteous protected from
protection : protection - divine sought; protection - God provides
protection - divine sought : Ezra 8:22
protection - God provides : Ex. 34:23-24
Protestant : Protestant - origin
Protestant - origin :

"The troubles of Germany being not likely to have any end, the emperor was forced to call a diet at Spires, in 1529, to require the assistance of the princes of the empire against the Turks. Fourteen cities, viz. Stratsburg, Nuremberg, Ulm, Constance, Retlingen, Windsheim, Memmingen, Lindow, Kempten, Hailbron, Isny, Weissemburg, Nortlingen, S. Gal, joined against the decree of the diet protestation, which was put into writing, and published the 19th of April, 1529. This was the famous protestation, which gave the name of Protestants to the reformers in Germany." Ref-1306, loc. 9538-9540.


Protestant Bibles : Apocrypha - Protestant Bibles
Protestant Bibles - and Apocrypha : Apocrypha - Protestant Bibles
Protestant Biblical Interpretation : Ref-0015
Protestant Biblical Interpretation - Ramm, Bernard. Protestant Biblical Interpretation : Ref-0015
protestantism : Ireland - protestantism ; Roman Catholicism - vs. Protestantism
protestantism - Ireland : Ireland - protestantism
Protestantism - vs. Roman Catholicism : Roman Catholicism - vs. Protestantism
protevangelium : seed - of woman
proverb : proverb - abuse; proverb - not David or Solomon
proverb - abuse : Pr. 26:7; Pr. 26:9
proverb - not David or Solomon : Pr. 30:1; Pr. 31:1
proverbs : Solomon - proverbs of
proverbs - of Solomon : Solomon - proverbs of
Proverbs: An Expository Commentary, Henry Allan Ironside : Ref-0773
Proverbs: An Expository Commentary, Henry Allan Ironside - Ironside, Henry Allan, Proverbs: An Expository Commentary : Ref-0773
Proverbs: An Expository Commentary, Henry Allan Ironside - Ironside, Henry Allan, Proverbs: An Expository Commentary - Logos-0505 : Ref-0773
provision : animals - provision from God; five - provision ; giver - provision for; provision - 5 number of ; provision - for upright; provision - from God; provision - in wilderness - Israel ; righteous - provision for; ten - double provision ; wealth - sufficient; wilderness - provision in
provision - 5 : five - provision
provision - 5 number of : 5; 5; Gen. 7:24; Gen. 43:34; Gen. 45:6; Gen. 45:11; Gen. 45:22; Gen. 47:2-6; Ex. 22:1; Lev. 19:25; Jos. 10:26; 1S. 6:4; 1S. 6:17-18; 1S. 17:40; 1S. 21:3; Est. 5:14; Mat. 14:17; Mark 6:38; Mark 8:19; Luke 9:13; John 6:9; Rev. 9:5 (?); Rev. 9:10 (?)

✪ Questionable: Rev. 9:5 (?); Rev. 9:10 (?);


provision - animals from God : animals - provision from God
provision - for giver : giver - provision for
provision - for righteous : righteous - provision for
provision - for upright : Ps. 34:10; Ps. 37:25; Ps. 84:11; Mat. 6:33; Mat. 7:11; Luke 11:13; Rom. 8:32; Php. 4:19; Jas. 1:17
provision - from God : Lev. 26:5; Ps. 81:10; Ps. 81:16; Ps. 145:15; Ps. 136:25; Ps. 104:14; Ps. 147:14; Isa. 11:1; Isa. 30:23; Amos 9:13
provision - in wilderness : wilderness - provision in
provision - in wilderness - Israel : Ex. 9:4-7; Ex. 12:38; Ex. 27:20; Ex. 30:24; Deu. 3:7; Deu. 3:19; Deu. 32:13; Lev. 24:2

✪ The question arises as to where Israel would have obtained olives during their wilderness wandering? A similar question attends the numerous livestock needed for sacrifices. The Israelites had "a great deal of livestock" (Ex. 12:38) when they departed Egypt. To these were added the livestock of the cities they overthrew during their wilderness wandering prior to entering the promised land. Olives for oil may be explained similarly, Israel took "the spoil of the cities [they overthrew] as booty" (Deu. 3:7) which undoubtedly included stores of olives. There may also be a reference to God’s supernatural provision of honey and oil (Deu. 32:13).


provision - sufficient : wealth - sufficient
provision - ten - double : ten - double provision
pruning : exegesis - John_15:6
pruning - vine - practice : exegesis - John_15:6

PR