CrossLinks Topical Index - HE


he : pronoun - not nearest antecedent
he - pronoun - not nearest antecedent : pronoun - not nearest antecedent
He That is Spiritual, Lewis Sperry Chafer : Ref-1193 ; Ref-1247
He That is Spiritual, Lewis Sperry Chafer - Chafer, Lewis Sperry, He That is Spiritual : Ref-1193 ; Ref-1247
He That is Spiritual, Lewis Sperry Chafer - Chafer, Lewis Sperry, He That is Spiritual - Logos-0665 : Ref-1247
He That is Spiritual, Lewis Sperry Chafer - Chafer, Lewis Sperry, He That is Spiritual - SS-0072 : Ref-1193
head : Assyria - first of seven heads?; blood - on own head; body of Christ - head; fire - coals on head; hand - and head ; head - Christ of church; head - covering; head - crown shaved; head - hands - feet; head - woman's shaved; head - wound; kippah - head covering ; prayer - head covered; prayer - head uncovered; Rosh Hashanah - head of the year
head - and hand : hand - and head
head - blood on own : blood - on own head
head - body of Christ : body of Christ - head
head - Christ of church : Col. 2:19
head - coals of fire on : fire - coals on head
head - covered - prayer : prayer - head covered
head - covering : 1Cor. 11:3-16
head - covering - kippah : kippah - head covering
head - crown shaved : Deu. 33:20; Jer. 2:16; Jer. 48:45
head - hands - feet : Ex. 29:20; Lev. 8:23; Lev. 14:14-17; Lev. 14:25; Lev. 14:28; John 13:9
head - of year : Rosh Hashanah - head of the year
head - represent plans : head - hands - feet
head - seven - Assyria : Assyria - first of seven heads?
head - uncovered - prayer : prayer - head uncovered
head - woman's shaved : Deu. 21:12; 1Cor. 11:5-6
head - wound : Gen. 3:15; Ps. 68:21; Hab. 3:13
headless : cloning - people
headless - humans : cloning - people
heads : Antichrist - seven heads; four - wings ; heads - covered; heads - seven
heads - Antichrist and seven : Antichrist - seven heads
heads - covered : 2S. 15:30
heads - four : four - wings
heads - seven : Rev. 12:3; Rev. 13:1; Rev. 17:3; Rev. 17:7; Rev. 17:9

"The seven heads of the imperial beast are interpreted not only of the seven hills of Rome but also of seven Roman emperors--of whom the five already fallen are probably Augustus, Tiberius, Gaius, Claudius and Nero, and the one currently reigning is Vespasian (Rev. 17:10)." Ref-1323, p. 162. The seven mountains are also incorrectly interpreted as a cultural mandate within dominion theology: "There are 7 Mountains of Influence in Culture... In 1975, Bill Bright, founder of Campus Crusade, and Loren Cunningham, founder of Youth With a Mission, had lunch together in Colorado. God simultaneously gave each of these change agents a message to give to the other. During that same time frame Francis Schaeffer was given a similar message. That message was that if we are to impact any nation for Jesus Christ, then we would have to affect the seven spheres, or mountains of society that are the pillars of any society. These seven mountains are business, government, media, arts and entertainment, education, the family and religion. There are many subgroups under these main categories. About a month later the Lord showed Francis Schaeffer the same thing. In essence, God was telling these three change agents where the battlefield was. It was here where culture would be won or lost. Their assignment was to raise up change agents to scale the mountains and to help a new generation of change agents understand the larger story." -- [http://www.7culturalmountains.org] accessed 20160211.


headship : headship - God, Christ, Man, Woman
headship - God, Christ, Man, Woman : 1Cor. 11:3
healed : Antichrist - wounded and healed ; beast - healed; blind - healed; deaf - healed; lame - healed; leprosy - healed; stripes - healed by; wounded - and healed by God
healed - after wounding by God : wounded - and healed by God
healed - Antichrist : Antichrist - wounded and healed
healed - beast : beast - healed
healed - blind : blind - healed
healed - by stripes : stripes - healed by
healed - deaf : deaf - healed
healed - lame : lame - healed
healed - leprosy : leprosy - healed
healing : doctors - could not heal; healing - action before; healing - all; healing - at a distance; healing - authority; healing - by indirect means; healing - by medicine; healing - cloths; healing - corporate by God; healing - demonic ; healing - faith required; healing - hands laid on; healing - immediate; healing - late in Paul’s ministry; healing - Passover; healing - recipient without faith; oil - medicinal use ; Sabbath - healing on; tree - healing leaves
healing - action before : Luke 17:14
healing - all : Acts 5:16
healing - anoint : oil - medicinal use
healing - at a distance : Luke 7:10; John 4:50
healing - authority : Mat. 10:1; Mat. 10:8; Mark 16:18
healing - by indirect means : Mat. 9:21; Mat. 14:36; Acts 5:15; Acts 19:12
healing - by medicine : Isa. 38:5; Isa. 38:21; 1Ti. 5:23
healing - cloths : Acts 19:12
healing - corporate by God : Jer. 3:22; Jer. 30:17; Jer. 33:6; Hos. 6:1; Hos. 14:4
healing - demonic :

"But one might ask, “In spite of the vague nature and ambiguity of 1 Cor 12:9, 28, 30, how else can we explain or understand the innumerable healings occurring all over the modern world?” First, understand that most of these are taking place in a non-Christian context, especially in Africa. These could not possibly be of God and yet they are really no different in kind or character from those being claimed by people calling themselves Christians." Richard L. Mayhue, The Gifts of Healing, Ref-0164 25(2) Fall 2004, 17-28, p. 25.


healing - doctors could not : doctors - could not heal
healing - faith required : Mat. 8:10; Mat. 8:13; Mat. 9:2; Mat. 9:22; Mat. 9:29; Mat. 15:28; Mark 5:34; Mark 10:52; Luke 8:48; Luke 18:42; Acts 14:9
healing - hands laid on : Mark 16:18; Acts 28:8; Jas. 5:14
healing - immediate : John 5:9
healing - late in Paul’s ministry : Acts 28:8-9
healing - on Sabbath : Sabbath - healing on
healing - Passover : Ex. 13:21; Ps. 105:37
healing - recipient without faith : Mat. 8:14; Acts 3:6
healing - tree leaves : tree - healing leaves
heals : heals - God
heals - God : Ex. 15:26; 2K. 20:5; Ps. 30:2; Ps. 103:3; Ps. 107:20
health : health - leaving Egypt; health - practices; sick - believers; wilderness - healthy in
health - against divine : sick - believers
health - in wilderness : wilderness - healthy in
health - leaving Egypt : Ex. 23:25-26; Ps. 105:37
health - practices : Lev. 15:2-12
hear : answer - none by God; do - the Word; ears - to hear; hear - Him; shema - hear O Israel ; viewing - avoid wickedness
hear - do : do - the Word
hear - ears to : ears - to hear
hear - God won't : answer - none by God
hear - Him : Deu. 18:15; Ps. 10:13; Mat. 17:5; Mark 9:7; Luke 9:35
hear - no evil : viewing - avoid wickedness
Hear - O’ Israel : shema - hear O Israel
heard : cries - Jesus’ heard; poor - heard by God; prayer - heard; tongues - heard
heard - Jesus’ cries : cries - Jesus’ heard
heard - poor - by God : poor - heard by God
heard - prayer : prayer - heard
heard - tongues : tongues - heard
hearing : faith - by hearing
hearing - by the Word : faith - by hearing
hears : hears - God all
hears - God all : 2K. 6:12; Jas. 5:4
heart : circumcision - heart ; covetousness - heart trained in; eyes - heart and walk follow; fool - says no God; heart - and mouth; heart - broken; heart - deceitful; heart - dull; heart - God knows; heart - guard; heart - hardened ; heart - hardened by God ; heart - idolatry; heart - issues of life from; heart - keep; heart - man and beast's exchanged; heart - new; heart - pierced; heart - rebellious; heart - searched; heart - stirred; heart - wicked; law - found on heart ; messianic prophecy - heart melted; treasure - where heart is; X0111 - pornography
heart - adultery : X0111 - pornography
heart - and mouth : Deu. 30:14; Jer. 31:33; Mat. 12:34; Mat. 15:18-20; Luke 6:45
heart - broken : Ps. 34:18
heart - circumcision : circumcision - heart
heart - deceitful : Ps. 139:23-24; Isa. 44:20; Jer. 17:9; Jer. 23:26; 1Cor. 4:5
heart - dull : Isa. 6:10
heart - follows eyes : eyes - heart and walk follow
heart - God knows : 1S. 16:7; 1K. 8:39; 1Chr. 28:9; 2Chr. 6:30; Job 21:27; Ps. 94:11; Pr. 20:27; Pr. 21:2; Pr. 24:12; Isa. 11:3-5; Isa. 66:18; Jer. 17:10; Jer. 20:12; Dan. 2:10; Acts 8:21; Rom. 8:27; 1Cor. 2:11
heart - guard : Pr. 4:23
heart - hardened : Ex. 7:13; Ex. 7:23; Ex. 8:15; Ex. 8:19; Ex. 8:32; Ex. 9:34; Job 9:4; Ps. 119:70 (?); Eze. 11:19; Rom. 2:5; Rom. 11:7 (Gk. hardened)

✪ See heart - hardened by God. "The same sun that softens the wax hardens the clay." Questionable: Ps. 119:70 (?);


heart - hardened by God : Ex. 4:21; Ex. 7:3; Ex. 9:12; Ex. 10:1; Ex. 10:20; Ex. 10:27; Ex. 11:10; Ex. 14:4; Ex. 14:8; Ex. 14:17; Deu. 2:30; Jos. 11:20; Deu. 2:30; 1S. 2:25; 1S. 6:6; Ps. 105:25; Isa. 63:17; John 12:40; Rom. 9:18

✪ See heart - hardened. "God is ultimately responsible for the hardening of the heart in that He permits it to occur, and the inspired writer in graphic language simply says that God does it; but never are we to understand that God is the immediate and efficient cause." Ref-0096, p. 112. "The confrontational chapters show that Pharaoh hardened his own heart seven times (Ex. 7:13, 22; 8:15, 19, 32; 9:7, 34); and seven times the Lord is said to have hardened Pharaoh's heart (Ex. 9:12; 10:1, 20, 27; 11:10; 14:4, 17). All of the passages regarding hardening are preceded by the promise of God to harden Pharaoh's heart (Ex. 7:3-4), yet the passages regarding Pharaoh's self-hardening tend to precede the passages that indicate that God was doing the hardening. The purpose of all this is mentioned several times (Ex. 9:16; 10:1; 11:9; 14:4, 7) to show the glory and power of Yahweh in a display of miraculous signs that identify Him as the true God." Michael Pocock, "The Sovereignty of God in Missions", Ref-0229, pp. 77-78. "And frequently seasons of extraordinary advantage for salvation, when they pass over persons, and they do not improve them, nor receive any good in them, seal their damnation. As such seasons leave them, God for ever leaves them, and gives them up to judicial hardness." Ref-1289, p. 103.


heart - idolatry : Eze. 14:3-8
heart - issues of life from : Pr. 4:23
heart - keep : Pr. 4:23
heart - law written on : law - found on heart
heart - man and beast's exchanged : Dan. 4:16; Dan. 5:21; Dan. 7:4; Rev. 13:18
heart - messianic prophecy : messianic prophecy - heart melted
heart - new : 1S. 10:9
heart - pierced : Job 16:13; John 19:34
heart - rebellious : Jer. 5:23
heart - rejects God, not mind : fool - says no God
heart - searched : Ps. 139:23-24
heart - stirred : Ex. 36:2
heart - trained in covetousness : covetousness - heart trained in
heart - where treasure is : treasure - where heart is
heart - wicked : Gen. 8:21; Num. 15:39; Job 1:5; 1K. 8:38; Pr. 3:5; Pr. 28:26; Ecc. 9:3; Jer. 16:12; Jer. 17:9; Jer. 18:12; Mat. 15:19; Mark 7:21
heat : sun - shade from
heat - shaded from : sun - shade from
heave : offering - heave
heave - offering : offering - heave
heaven : aliens - believers as; bronze - earth & heaven; earth - new ; gathered - from heaven; heaven - and earth pass away; heaven - joy at salvation; heaven - opened; heaven - plural vs. singular ; heaven - queen of ; heaven - spoken against ; heaven - taken up into; heaven - up to; kingdom - of heaven ; marriage - not given in heaven; money - exchange - heavenly; paradise - at death
heaven - and earth pass away : Job 14:12; Ps. 75:3; Ps. 102:26; Isa. 24:6; Isa. 34:4; Isa. 51:6; Isa. 65:17; Amos 9:5; Nah. 1:5; Mat. 24:35; 1Cor. 7:31; 2Pe. 3:7; 2Pe. 3:10; 2Pe. 3:12; Rev. 20:11; Rev. 21:1
heaven - citizenship : aliens - believers as
heaven - destination at death of believer : paradise - at death
heaven - gathered from : gathered - from heaven
heaven - joy at salvation : Luke 15:10
heaven - kingdom of : kingdom - of heaven
heaven - like metal : bronze - earth & heaven
heaven - money - exchange : money - exchange - heavenly
heaven - new : earth - new
heaven - no marriage : marriage - not given in heaven
heaven - opened : Eze. 1:1; Acts 7:56; Rev. 4:1; Rev. 19:11
heaven - plural vs. singular : Mat. 6:9-10

"When [heaven] is used in the plural it embraces the whole sphere of God's rule, including the Earth. But when it is used in the singular, it is the Heaven, as contrasted with, and distinct from, the Earth. When we read ‘Our Father which art in Heaven,’ it is plural (the heavens). If it had been the singular, it would have implied that our Father is in Heaven, but not on the earth! But it is plural and shows that He is everywhere, including the Earth. On the other hand, when it goes on to say ‘Thy will be done on Earth as it is in Heaven;’ here the word is in the singular number, because Heaven and Earth are set in contrast, as distince from each other." Ref-0214, p. xxi.


heaven - queen of : Jer. 7:18; Jer. 44:17-19; Jer. 44:25

". . . Jeremiah has several references to the worship of the QUEEN OF HEAVEN, who is Ishtar, the planet Venus . . ." J. S. Wright, ASTROLOGY, Ref-0008, 1:341-344, p. 1:343.


heaven - spoken against : Ps. 73:9; Rev. 13:6 (?)

✪ Questionable: Rev. 13:6 (?);


heaven - taken up into : 2K. 2:11; Luke 24:51; Rev. 11:12
heaven - up to : Gen. 11:4; Gen. 18:20-21; 2Chr. 28:9; Job 20:6; Jer. 51:9; Dan. 4:22; Rev. 18:5
heaven and earth : two witnesses - heaven and earth
heaven and earth - as witnesses : two witnesses - heaven and earth
heavenly : covenant - land - heavenly? ; dispensationalism - earthly vs. heavenly ; earthly - copy of heavenly; Jerusalem - new ; spiritual - vs. material ; tabernacle - in heaven ; Zion - Mt. in heaven?
heavenly - earthly patterned after : earthly - copy of heavenly
heavenly - Jerusalem : Jerusalem - new
heavenly - Mt. Zion? : Zion - Mt. in heaven?
heavenly - over earthly : spiritual - vs. material
heavenly - promised land? : covenant - land - heavenly?
heavenly - tabernacle : tabernacle - in heaven
heavenly - vs. earthly - dispensationalism : dispensationalism - earthly vs. heavenly
heavens : ascended - to heaven ; heavens - bowed down; heavens - declare; heavens - earth - merism ; heavens - God of; heavens - passed through; heavens - plural; heavens - stretched ; resurrection - after heavens destroyed?; sun - signs in ; sun - signs in - fulfilled?; worshiped - heavens
heavens - bowed down : Ps. 18:9; Ps. 145:5
heavens - darkened : sun - signs in
heavens - darkened - fulfilled? : sun - signs in - fulfilled?
heavens - declare : Ps. 19:1; Ps. 97:6
heavens - destroyed - resurrection after? : resurrection - after heavens destroyed?
heavens - earth - merism : Gen. 1:1; Gen. 2:4; Gen. 6:7; Ex. 8:17-18; Ex. 9:9-10; Ex. 13:2; Ex. 20:11; Ex. 31:17; Jer. 10:11; Jer. 32:17; Jer. 51:48; 2Pe. 3:7; Jos. 1:8; 1K. 8:59; 2Chr. 6:20; Ne. 1:6; Ne. 4:9; Ps. 1:2; Ps. 36:6; Ps. 55:10; Ps. 88:1; Ps. 135:8; Jer. 9:1; Jer. 16:13; Jer. 21:6; Jer. 36:29; Jer. 50:3; Lam. 2:18; Eze. 14:13; Eze. 14:17; Eze. 14:19; Eze. 14:21; Eze. 25:13; Eze. 29:8; Eze. 36:11; Jonah 3:8; Zep. 1:3; Luke 18:7; Acts 9:24; Rev. 7:15; Rev. 12:10; Rev. 20:10

"What God created is here called “the heavens and the earth,” a poetic expression (merism) signifying the whole universe. Other examples of this poetic device are “day and night” (meaning all the time) and “man and beast” (meaning all created physical beings). “Heaven and earth” thus indicates not only the heaven and the earth but everything in them. Genesis 2.4 also uses this expression in a restatement of the work of creation throughout the six days." Allen P. Ross, Creation & Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids: Baker Book House, 1988), p. 106 cited by Thomas Ice, "An Interpretation of Matthew_24-25 -- Part XXXII", Ref-0181, February/March 2005, p. 6.


heavens - God of : Gen. 24:7; Ezra 1:2; Ezra 6:10; Ezra 7:12; Ezra 7:21; Ne. 1:5; Ne. 2:4; Ps. 136:26
heavens - passed through : ascended - to heaven ; Gen. 28:18; Pr. 30:4; John 6:41; John 6:50; Heb. 4:14; Eph. 4:9
heavens - plural : Ne. 9:6; Ps. 68:33; 2Cor. 12:2; Heb. 4:14
heavens - stretched : Gen. 1:14-19; Ps. 104:2; Isa. 40:22; Isa. 42:5; Isa. 44:24; Isa. 45:12; Isa. 48:13; Isa. 51:13; Jer. 10:12; Jer. 51:15; Zec. 12:1

"The modern view is that the greater component of a red shift is “cosmological,” caused by expansion of space itself (called Hubble flow), not the Doppler effect. But there is no observational way to distinguish them [receding velocity and the expansion of space]. Therefore, astronomers still find it convenient to describe red shifts with “equivalent velocities,” as if they were caused by a Doppler effect on real recessions. But it's important to note that the modern view is not expansion of objects through space, but expansion of space, which carries the objects along with it. However, the objects usually have some proper motion through space, which does have a Doppler shift component, so the observed red shifts are a combination of the two. The further away the object, the more the cosmological portion of the red shift dominates." Ref-0232, p. 152. "We see the universe expanding on the largest scales. Therefore the assumption means that it is the fabric of space that is expanding and the galaxies are going along for the ride. And astronomers measure only distance and velocity in the expanding universe. Distance is determined from the brightness or magnitude of the sources and velocity from their redshifts." Ref-0813, pp. 199-200. "From a review of this question I have come to the position that it is not possible to categorically state that Scripture requires that the universe is expanding at all." John Hartnett, "Does the Bible really describe expansion of the universe?", Ref-0784, 25(2) 2011, 125-127, p. 126. "The expansion of the universe we observe is not the flight of galaxies through space, but an expansion of space itself." Ref-1341, loc. 1669. "Relativity theory only forbids faster-than-light movement through space; it has no problem with space itself expanding faster than light!" Ref-1341, loc. 1679. "Generally we think of space as a true vacuum, an empty volume which contains some material here and there, such as air or stars. But Scripture speaks of space as a real material. The heavens can be torn (Isaiah 64:1), worn out like a garment (Psalm 102:26), shaken (Hebrews 12:26, Haggai 2:6, Isaiah 13:13), burnt up (2 Peter 3:12), and split apart (Revelation 6:14). These verses make sense if space is indeed a real material." D. Russell Humphreys "New view of gravity explains cosmic microwave background radiation", Ref-0784, 28(3) 2014, 106-114, p. 106. ". . . early in 2011 John Hartnett pointed out to me that Old Testament readers knew of no highly elastic fabrics. Speaking to such readers, as well as to us today, why would God compare the material being stretched to such materials as tent curtains, which can extend their dimensions by only a few percent before tearing? It is more likely, he said, that the expansion of space has been negligible, and that the cause of galaxy redshifts is something else. . . . I soon realized that he was right. Then I began to consider what the ‘stretching’ verses might actually mean, and how that might affect cosmology." D. Russell Humphreys "New view of gravity explains cosmic microwave background radiation", Ref-0784, 28(3) 2014, 106-114, pp. 107-108. See Alan Pace, "What does the Bible say about the fabric of space?" Ref-0784, volume 30(1) 2016, pp. 51-55, 20160308113036.pdf. "The expansionist view is more and more under assault within the creationist community—it is apparently seen as merely an extension of presuppositions related to big bang cosmology (inflation, dark energy, etc.). Whether true or false scientifically, the idea that possible present-day expansion in the context of the ‘stretching of the heavens' verses should be rejected on scriptural grounds is, in my opinion, unwarranted." Jim Melnick, Understanding ‘stretching of the heavens’ in Scripture--a call for balance, Ref-0784, 31(1) 2017, 66-72, p. 66.


heavens - worshiped : worshiped - heavens
Heb 11:16 : covenant - land - heavenly?
Heb. 1:1 : exegesis - Heb._1:1 ; Hebrews - author ; Hebrews - author jailed; Hebrews - written from Italy; index - bible books; inerrancy - scripture ; prophecy - in NT; Ref-0968 ; Ref-1155
Heb. 1:1 (cf. 2Pe. 1:21) : Holy Spirit - deity
Heb. 1:1-2 : progressive - revelation
Heb. 1:2 : all things - under Jesus; days - latter; deity - Jesus creator; deity - Jesus does divine works ; evolution - theistic - AGAINST ; incarnation - revelation
Heb. 1:2-3 (Amplified Bible) : held together - by God
Heb. 1:3 : deity - Jesus fullness of God; Jesus - declares the Father; present - session ; right hand - Jesus of Throne; science - natural law superintended ; shekinah - visible ; Trinity - created; Word of God - as title
Heb. 1:5 : begotten - of God; cited - 2S._7:14; cited - Ps._2:7
Heb. 1:5 (cf. Ps. 2:7) : inspiration - scripture says = God says
Heb. 1:6 : cited - Ps._89:27; deity - Jesus worshiped
Heb. 1:6 (cf. Ps. 97:7) : inspiration - scripture says = God says
Heb. 1:7 : cited - Ps._104:4
Heb. 1:7 (cf. Ps. 104:4) : inspiration - scripture says = God says
Heb. 1:8 : cited - Ps._45:6-7; deity - Jesus’ titles as God; kingdom - eternal
Heb. 1:8-10 : deity - Jesus eternal
Heb. 1:9 : cited - Isa._61:1-3
Heb. 1:10 : cited - Ps._102:25-27; evolution - theistic - AGAINST
Heb. 1:10-12 ((cf. Ps. 102:12,25-27)) : deity - Jesus called Jehovah
Heb. 1:11 : cited - Isa._34:4
Heb. 1:11-12 : cited - Isa._50:9
Heb. 1:13 : cited - Ps._110:1; footstool - enemies made his; present - session ; right hand - Jesus of Throne
Heb. 1:14 : angel - guardian; angels - ministering spirits
Heb. 2:1 : eternal security - AGAINST - Scriptures used
Heb. 2:2 : angel - law given through; Septuagint - quotation by N.T. - examples
Heb. 2:3-4 : apostle - signs ; Holy Spirit - gifts - witness to gospel; signs - unique to apostolic age
Heb. 2:4 : Holy Spirit - gifts - by God's will; signs - and wonders
Heb. 2:5-7 : dominion - man over earth
Heb. 2:6 : cited - Job_7:17
Heb. 2:7 : cited - Ps._8:4
Heb. 2:7 (stephanow ) : crown - stephanos vs diadema and Christ
Heb. 2:8 : cited - Ps._8:6; dominion ; kenosis
Heb. 2:9 : angels - lower than; atonement - unlimited ; ransom - believers by Jesus; subordinate - Jesus to Father
Heb. 2:9 (stephanow) : crown - stephanos vs diadema and Christ
Heb. 2:10 : perfected - by suffering
Heb. 2:10-12 : son of God - believers
Heb. 2:11 : brother - believers to Jesus
Heb. 2:12 : cited - Ps._22:22; ecclesia - usage of term
Heb. 2:13 : cited - 2S._22:3; cited - Isa._8:17-18; Jesus - descendants
Heb. 2:14 : death - power of by Satan; flesh - and blood ; hypostatic union ; sickness - demonic cause
Heb. 2:14-15 : death - fear of - free from
Heb. 2:15 : prisoners - released
Heb. 2:16 : Abraham - seed of ; angels - redemption
Heb. 2:17-18 : present - session
Heb. 2:18 : Jesus - tempted
Heb. 3:1 : apostle - Jesus; messianic prophecy - a priest
Heb. 3:1-6 : deity - Jesus equal with God
Heb. 3:6 : confidence - hold; eternal security - AGAINST - Scriptures used ; perseverance - encouraged
Heb. 3:7 : Holy Spirit - prophecy by
Heb. 3:7 (cf. Ps. 95:7) : Holy Spirit - inspired Scripture ; inspiration - scripture says = God says
Heb. 3:7-11 : cited - Ps._95:7-11
Heb. 3:9 : tested - God by man
Heb. 3:10 : generation - this
Heb. 3:12 : eternal security - AGAINST - Scriptures used ; living - God
Heb. 3:13 : spiritual gifts - vs. responsibilities
Heb. 3:14 : confidence - hold; perseverance - encouraged
Heb. 3:15 : cited - Ps._95:7-8
Heb. 3:17-18 : wilderness - died in
Heb. 4 : Sabbath - rest
Heb. 4:2 : faith - by hearing; gospel - preached in OT
Heb. 4:3 : cited - Ps._95:11; foundation - of world
Heb. 4:4 : cited - Ex._20:11; cited - Gen._2:2
Heb. 4:5 : cited - Ps._95:11
Heb. 4:7 : cited - Ps._95:7-8
Heb. 4:8 : covenant - land - unfulfilled ; Joshua - Jesus in Greek
Heb. 4:10 : works - cease from own
Heb. 4:12 : counsel - scripture superior to human wisdom; mouth - weapon; Word - living
Heb. 4:12-13 : scripture - sufficient
Heb. 4:13 : omnipresent - God
Heb. 4:14 : ascended - to heaven ; heavens - passed through; heavens - plural
Heb. 4:15 : Jesus - tempted ; sinless - Jesus
Heb. 4:16 : boldness - approaching God ; kairos
Heb. 5:2 : faith - straying from
Heb. 5:3 : priest - sin offering for; sacrifice - for priest
Heb. 5:5 : cited - Ps._2:7
Heb. 5:6 : cited - Ps._110:4; messianic prophecy - a priest
Heb. 5:7 : cries - Jesus’ heard; prayer - of Jesus heard
Heb. 5:8 : humanity - of Jesus; taught - Jesus by God
Heb. 5:8-9 : perfected - by suffering
Heb. 5:10 : messianic prophecy - a priest
Heb. 6:1 : perfection - maturity; repentance - faith ; works - dead
Heb. 6:2 : baptisms - plural; hands - laying on
Heb. 6:4 : Holy Spirit - partakers
Heb. 6:4-5 : millennial kingdom - Holy Spirit
Heb. 6:4-6 : eternal security - AGAINST - Scriptures used
Heb. 6:4-7 : Hebrews - author
Heb. 6:7-8 : cursed - ground
Heb. 6:8 : false - conversion ; judgment - believers - works
Heb. 6:10 : seed - considered as father physically
Heb. 6:12 : imitate - Godly men
Heb. 6:13 : covenant - immutable; swear - by God
Heb. 6:13-18 : covenant - Abrahamic
Heb. 6:14 : cited - Gen._22:16
Heb. 6:16-18 : covenant - immutable
Heb. 6:17 : swear - by God; two witnesses - heaven and earth
Heb. 6:17-18 : covenant - unconditional
Heb. 6:18 : covenant - Abrahamic - witnesses; lie - God cannot; smoke and fire
Heb. 6:20 : messianic prophecy - a priest; present - session
Heb. 7 : messianic prophecy - a priest
Heb. 7:1 : peace - and righteousness; peace - prince of
Heb. 7:1 (.) : God - high most
Heb. 7:3 : typology ; typology - extreme
Heb. 7:3 (Melchizedek) : son of God - directly
Heb. 7:9 : loins - offspring in father
Heb. 7:11-12 : law - justification not by
Heb. 7:12 : law - changed; priesthood - changed
Heb. 7:13-14 : covenant - priestly
Heb. 7:17 : cited - Ps._110:4
Heb. 7:18 : law - changed; law - unkeepable
Heb. 7:19 : law - justification not by
Heb. 7:21 : cited - Ps._110:4
Heb. 7:22 : covenant - new ; covenant - new - distinct from Mosaic law
Heb. 7:25 : deity - Jesus eternal ; eternal security - FOR - Scriptures used ; intercession - Christ; present - session ; salvation - one way
Heb. 7:26 : sinless - Jesus
Heb. 7:27 : finished - work of Christ ; offered - Jesus Himself; sacrifice - one time
Heb. 7:27-28 : priest - sin offering for
Heb. 8:1 : David - throne - distinct from God's ; present - session ; right hand - Jesus of Throne
Heb. 8:4 : temple - Hebrews - existing
Heb. 8:5 : cited - Ex._25:40; temple - plans by Holy Spirit; typology - shadow of things
Heb. 8:5-13 : covenant - new - distinct from Mosaic law
Heb. 8:6-13 : covenant - new
Heb. 8:7-13 : covenant - Mosaic
Heb. 8:8 : covenant - new - church ; Judah - Israel - future context
Heb. 8:8-10 : cited - Jer._31:31-34
Heb. 8:9 : covenant - Mosaic - broken
Heb. 8:10 : cited - Jer._31:33; cited - Zec._8:8
Heb. 8:11 : cited - Isa._54:13
Heb. 8:11-12 : cited - Jer._31:34
Heb. 8:12 : remember - sins no more
Heb. 8:13 : law - summary ; tabernacle - in heaven ; temple - Hebrews - existing
Heb. 9:4 : altar - incense ; ark of covenant - contents
Heb. 9:5 (mercy seat) : propitiation - satisfaction of God by Jesus
Heb. 9:6 : temple - Hebrews - existing
Heb. 9:7 : sin - unknowingly; Yom Kippur
Heb. 9:8 : Holy Spirit - inspired Scripture ; progressive - revelation; typology - Holy Spirit author of; typology - shadow of things
Heb. 9:8-9 : typology
Heb. 9:9 : law - salvation not by
Heb. 9:10 : law - temporary; law - until time of reformation
Heb. 9:11 : tabernacle - in heaven
Heb. 9:11 (tabernacle without hands) : hands - made without
Heb. 9:12 : finished - work of Christ ; Holy Place
Heb. 9:12 (redeeming) : blood - characteristics of Christ's
Heb. 9:13 : blood - sprinkling; red heifer
Heb. 9:14 : Holy Spirit - eternal; Holy Spirit - Jesus relied on ; Holy Spirit - names; living - God; manuscript - Vatican Codex ; offered - Jesus Himself; sinless - Jesus ; Trinity - atonement; works - dead
Heb. 9:14 (cleansing) : blood - characteristics of Christ's
Heb. 9:14 (eternal) : Holy Spirit - deity
Heb. 9:15 : chosen - believers ; covenant - Mosaic ; covenant - new ; covenant - new - church ; covenant - new - sin forgiven; inheritance - believers from God
Heb. 9:18-20 : blood - covenant
Heb. 9:19 : blood - sprinkling; scarlet & hyssop; water - sprinkling
Heb. 9:20 : cited - Ex._24:3-8; covenant - Mosaic
Heb. 9:21 : blood - sprinkling
Heb. 9:22 : atonement - by blood
Heb. 9:22 (remitting) : blood - characteristics of Christ's
Heb. 9:23 : typology - shadow of things
Heb. 9:24 : earthly - copy of heavenly; present - session ; salvation - one way ; tabernacle - in heaven
Heb. 9:25 : Holy Place; offered - Jesus Himself; Yom Kippur
Heb. 9:25-28 : finished - work of Christ
Heb. 9:26 : foundation - of world; sins - forgotten by God
Heb. 9:27 : die - all; die - once; salvation - must precede death
Heb. 9:28 : coming - Jesus comes two times; rapture - secret? ; rapture - vs. second coming, rapture ; second coming; time - short ; watch - for Christ
Heb. 10:1 : law - meaning of term in NT ; typology - shadow of things
Heb. 10:1-2 : law - justification not by ; temple - Hebrews - existing
Heb. 10:1-3 : Yom Kippur
Heb. 10:4 : sacrifice - animal - limited effectiveness
Heb. 10:5 : image - man in God's ; incarnation - predicted; sacrifice - unacceptable; Trinity - incarnation
Heb. 10:5-7 : cited - Ps._40:6-8
Heb. 10:7 : book - volume written of Jesus ; inspiration - verbal - it is written; messianic prophecy - witnessing tool; prophecy - testimony of Jesus
Heb. 10:7-9 : will - Father's will be done
Heb. 10:8 : cited - Ps._40:6
Heb. 10:9 : cited - Ps._40:7; covenant - Mosaic ; covenant - new ; covenant - new - distinct from Mosaic law ; law - taken away; spirit - man's from God
Heb. 10:10 : finished - work of Christ ; sanctification - past
Heb. 10:11 : sacrifice - animal - limited effectiveness
Heb. 10:12 : finished - work of Christ ; present - session ; right hand - Jesus of Throne
Heb. 10:13 : dominion - theology ; footstool - enemies made his
Heb. 10:14 : eternal security - FOR - Scriptures used ; finished - work of Christ ; righteousness - imputed
Heb. 10:15 : Holy Spirit - person ; inerrancy - scripture
Heb. 10:15-17 (cf. Jer. 31:33) : Holy Spirit - inspired Scripture
Heb. 10:15-17 (cf. Jer. 31:34) : Holy Spirit - deity
Heb. 10:16 : cited - Jer._31:33; covenant - new
Heb. 10:17 : cited - Jer._31:34; remember - sins no more
Heb. 10:17-18 : finished - work of Christ
Heb. 10:18 : sin - offering unnecessary
Heb. 10:19 : boldness - approaching God
Heb. 10:19 (accessing) : blood - characteristics of Christ's
Heb. 10:20 : veil - torn in two
Heb. 10:22 : water - sprinkling
Heb. 10:23 : perseverance - encouraged
Heb. 10:25 : assembling - together; fellowship - commanded
Heb. 10:26 : eternal security - AGAINST - Scriptures used
Heb. 10:28 : two witnesses - required
Heb. 10:29 : atonement - unlimited ; blood - covenant; blood - discounting Jesus'; blood - trampled; covenant - new ; covenant - new - church ; eternal security - AGAINST - Scriptures used ; Holy Spirit - person ; sanctification - past
Heb. 10:29 (holy) : blood - characteristics of Christ's
Heb. 10:30 : cited - Deu._32:35; cited - Deu._32:36; Targum - quoted in NT ; Targums - Aramaic quoted
Heb. 10:31 : hand - of God; living - God
Heb. 10:34 : Hebrews - author jailed
Heb. 10:35 : perseverance - encouraged
Heb. 10:37 : exegesis - Heb._10:37 ; imminency - rapture ; second coming
Heb. 10:37-38 : cited - Hab._2:3-4
Heb. 10:38 : salvation - not by works
Heb. 10:39 : eternal security - AGAINST - Scriptures used
Heb. 11:1 : faith - meaning ; seekers - God revealed to
Heb. 11:2 : faith - elders of
Heb. 11:3 : held together - by God ; science - natural law superintended
Heb. 11:3 (rhema) : spoken - into existence
Heb. 11:4 : Cain - offering
Heb. 11:5 : cited - Gen._5:24; Enoch - no death ; Enoch - raptured
Heb. 11:6 : seekers - God revealed to
Heb. 11:7 : faith - righteousness by
Heb. 11:8 : covenant - land - inheritance
Heb. 11:8-10 : covenant - land - unfulfilled
Heb. 11:10 : Jerusalem - new
Heb. 11:13 : aliens - believers as; promises - unfulfilled
Heb. 11:15 : back - looking
Heb. 11:16 : Jerusalem - new
Heb. 11:17 : Abraham - faithful; begotten - only
Heb. 11:18 : cited - Gen._21:12
Heb. 11:18-19 : Isaac - resurrection of
Heb. 11:19 : typology ; typology - resurrection of Isaac
Heb. 11:20 : faith - blessing by
Heb. 11:21 : Hebrew grammar - vowels - ambiguous
Heb. 11:23 : law - higher
Heb. 11:25 : sin - allure
Heb. 11:26 : Moses - fled to Median; rewards - as incentive
Heb. 11:27 : invisible - God
Heb. 11:28 : blood - sprinkling
Heb. 11:28 (sprinking) : blood - characteristics of Christ's
Heb. 11:32 : exegesis - Jdg._11:34-40 ; Greek - text - Byzantine - fathers
Heb. 11:34 : fire - preserved through; war - God gives victory
Heb. 11:35 : resurrections - two
Heb. 11:35-37 : persecution - of saints
Heb. 11:36-38 : world - enmity with
Heb. 11:37 : sawn - in two
Heb. 11:37 (?) : Isaiah - death of
Heb. 11:39 : promises - unfulfilled
Heb. 12:2 : David - throne - distinct from God's ; faith - author and finisher; faith - gift of God ; finish - work in believer; right hand - Jesus of Throne
Heb. 12:2-13 : present - session
Heb. 12:5-6 : cited - Pr._3:11-12
Heb. 12:5-9 : adoption - of believers
Heb. 12:5-11 : believer - sinning - consequences ; chastened - by God
Heb. 12:6 : children - discipline
Heb. 12:7 : correction - by God
Heb. 12:12 : Jerusalem - new
Heb. 12:14 : holiness - required to see God; lordship - salvation ; peace - attempt
Heb. 12:16 : birthright - Esau sold ; Esau - profane
Heb. 12:18-19 : voice - God's audible
Heb. 12:18-20 : Mt. Sinai - fear at
Heb. 12:20 : cited - Ex._19:12-13
Heb. 12:21 : Moses - fear of God
Heb. 12:22 : angels - number of; Jerusalem - new ; living - God; Zion - and church; Zion - Mt. in heaven?
Heb. 12:23 : book - of life ; firstborn - a position
Heb. 12:23 (?) : replacement theology - AGAINST
Heb. 12:24 : blood - defiled by; blood - sprinkling; covenant - new ; covenant - new - church ; covenant - new - sin forgiven; land - defiled by sin
Heb. 12:24 (sprinkling, speaking) : blood - characteristics of Christ's
Heb. 12:25 : prophet - the
Heb. 12:26 : cited - Hag._2:6; earth - new
Heb. 12:28 : kingdom - present ; sacrifice - acceptable
Heb. 12:29 : fire - consuming
Heb. 13:2 : strangers - entertain
Heb. 13:3 : prisoners - minister to
Heb. 13:4 : fornication - sin ; marriage - ordained and approved; one - flesh; unmarried - sin
Heb. 13:5 : cited - Deu._31:6; leave - God will never; near - God
Heb. 13:6 : cited - Ps._27:1; cited - Ps._118:6
Heb. 13:7 : elders - submit to ; imitate - Godly men
Heb. 13:8 : change - God doesn't; deity - Jesus eternal
Heb. 13:9 : doctrine - winds of
Heb. 13:10 : temple - Hebrews - existing
Heb. 13:10 (?) : communion ; X0112 - communion
Heb. 13:11-13 : camp - outside
Heb. 13:12 (sanctifying) : blood - characteristics of Christ's
Heb. 13:13 : crucifixion - offense
Heb. 13:14 : Jerusalem - new ; Jerusalem - new vs. old
Heb. 13:15 : praise - sacrifice
Heb. 13:17 : authority - respect; elders - lead ; elders - plural ; elders - responsibility of; elders - submit to
Heb. 13:19 : Hebrews - author jailed
Heb. 13:20 : blood - covenant; covenant - new ; covenant - new - unconditional; resurrection - of Jesus; Trinity - raised Christ
Heb. 13:20 (completing) : blood - characteristics of Christ's
Heb. 13:23 : Timothy - disciple; Timothy - jailed
Heb. 13:24 : Hebrews - written from Italy
Hebrew : alphabet - Hebrew ; alphabet - Hebrew - meaning ; chronology - B.C. 1000 - Hebrew - inscription ; fonts - Hebrew and Greek ; gematria - numerology - symbols - Hebrew ; Hebrew - early usage of term ; Hebrew - gospels? ; Hebrew - idiom - rising up early ; Hebrew - Jews - Hellenistic ; Hebrew - language referred to ; Hebrew - modern vs. Biblical ; Hebrew - spoken in NT; Jesus - language of ; transliteration - Hebrew
Hebrew - alphabet : alphabet - Hebrew
Hebrew - early usage of term : Gen. 10:21 (?); Gen. 10:24 (?); Gen. 14:13; Gen. 39:14; Gen. 40:15; 2K. 18:26; Isa. 19:18; Isa. 36:11

"In the Bible itself, the word ‘Hebrew’ is not used by Israelites or Judahites to describe their own language. Instead, we have ‘the language of Canaan’ (Isa. 19:18) and ‘Judahite’ (e.g., 2K. 18:26 = Isa. 36:11). The prologue to the Wisdom of ben Sira (written in Greek) contains our first extant attestation of ‘Hebrew’ being used of the language: Ben Sira’s grandson claims to have translated his grandfather’s words from the original Hebrew." Ref-1355, p. 1. Questionable: Gen. 10:24 (?);


Hebrew - font : fonts - Hebrew and Greek
Hebrew - gematria - symbols : gematria - numerology - symbols - Hebrew
Hebrew - gospels? : Mat. 8:13; Mat. 16:18; Mark 7:26; John 12:20-22

"One position is that the Gospels have only the “voice” of Jesus -- i.e., the essence of what He said, but not His very words. Several reason support the ipsissima vox position. (1) The strongest support contents that Jesus probably gave most of His teaching in Aramaic, because that was the dominant public language of first-century Israel. The Gospel writers wrote in Greek, meaning that most, if not all, of Jesus’ teaching recorded there is a translation, not His very words. In response to such reasoning, the flat assertion must be that no one in modern times knows with certainty what language Jesus spoke most of the time. That information is not available in modern times, but archaeological and other types of studies make a strong case to support His extensive use of Greek. The area where Jesus taught was actually trilingual, with Hebrew Aramaic, and Greek languages sharing equally in usage. In NT times the influence of Hellenism on Israel was profound. The Jewish institution of the Sanhedrin had a Greek name (derived from the Greek noun συνέδριον). Some scholars now hold that Greek was the primary language spoken in Israel by Jesus. They point to such things as “the role of Greek as the lingua franca of the Roman Empire, the linguistic and cultural character of lower Galilee during the first century, the linguistic fact that the NT has been transmitted in Greek from its earliest documents, a diversity of epigraphic evidence, significant literary evidence, and several significant contexts in the Gospels.” The exclusive use of the Greek OT in Scripture citations found in the Epistle to the Hebrews, a document either originating from or addressed to Hebrew Christians in Israel, is another indication of Greek's widespread use in the century Palestine. The use by Jesus Himself of mostly LXX sources in His quoting of the OT furnishes further evidence to this effect. Andrew and Philip, two of Jesus’ twelve apostles, had Greek names. Their encounter with a certain Greek person in John 12:20-22 is clear indication of their use of Greek. Peter, leader of the Twelve, had Hebrew and Aramaic names (“Simon” and “Cephas”), but he also had a Greek name, Peter. Most probably he spoke Greek in preaching the sermon in Acts 2 and ministering to the household of Cornelius (Acts 10). He also wrote two epistles in Greek. In the Greek text of Mat. 16:18, Jesus plays on the difference between two Greek words, πέτρος (petros) and πέτρα (petra), a distinction that Hebrew or Aramaic is unable to make. Jesus must have used Greek in speaking with the Syrophoenician woman who was a Greek (Mark 7:26), the Roman centurion (Mat. 8:13), and Pilate (Mat. 27; Mark 15; Luke 23; John 18). Also, Stephan (Acts 7) and James (Acts 15) quote from the Greek OT. Furthermore, Jesus’ extensive use of synonyms in John 21 is additional validation for His use of Greek. He has two words for “love,” two words for “know,” three words for “sheep,” and two words for “feed.” Distinctions between such synonyms is impossible to make in either Hebrew or Aramaic. Thus, the argument that the Greek Gospel's quotations are a translation from the Aramaic that Jesus spoke is without merit." Robert Thomas, The Rationality, Meaningfulness, and Precision of Scripture, Ref-0164, Vol. 15 No. 2, Fall 2004, 175:207, pp. 198-199. "“The fact remains that in the period which gave birth to Christianity there was an international language” (Deissmann, Light from the Ancient East, p. 59)." Ref-1236, p. 66.


Hebrew - idiom - rising up early : Jer. 7:13; Jer. 29:19

"What has the idea of “rising up early” got to do with the point at issue? Here we have an example of a Hebrew idiom that the translators [of the KJV] translated literally, and so failed to appreciate the general drift of the text. The idiom “to rise up early to do something” actually means “to do something continually.”" Ref-0686, p. 232.


Hebrew - inscription - 1000 B.C. : chronology - B.C. 1000 - Hebrew - inscription
Hebrew - Jesus spoke : Jesus - language of
Hebrew - Jews - Hellenistic :

"Many of the Hellenistic Jews knew no Hebrew or Aramaic but only the κοινή. . . . The prohibition, about the time of the siege of Jerusalem, against a Jew teaching his son Greek, shows that it had previously been done." Ref-1236, p. 98.


Hebrew - language referred to : 2K. 18:26; Isa. 19:18

"Most of the Old Testament is written in it [Hebrew], and it is called ‘Judean’ (2 Kings 18:26, 28), as well as ‘the language of Canaan’ (Isa. 19:18)." Ref-0075, p. 326.


Hebrew - meaning of alphabet : alphabet - Hebrew - meaning
Hebrew - modern vs. Biblical :

"It cannot be promised that a grasp of Biblical Hebrew will be of much assistance in modern Israel. No one, having learned the language of Chaucer’s Canterbury Tales, would hope thereby to make himself or herself understood in late 20th century Britain. But a familiarity with Biblical Hebrew is, of course, not a disadvantage to any who wish to proceed to learn modern Hebrew." Ref-1314, s.v. “Introduction”


Hebrew - spoken in NT : Acts 21:40; Acts 22:2; Acts 26:14
Hebrew - transliteration : transliteration - Hebrew
Hebrew Christianity: Its Theology, History and Philosophy, Arnold Fruchtenbaum : Ref-0800
Hebrew Christianity: Its Theology, History and Philosophy, Arnold Fruchtenbaum - Fruchtenbaum, Arnold, Hebrew Christianity: Its Theology, History and Philosophy : Ref-0800
Hebrew Christianity: Its Theology, History and Philosophy, Arnold Fruchtenbaum - Fruchtenbaum, Arnold, Hebrew Christianity: Its Theology, History and Philosophy - Logos-0521 : Ref-0800
Hebrew grammar : Aramaic grammar - Hebrew comparison ; Hebrew grammar - acrostic ; Hebrew grammar - aleph - pronunciation ; Hebrew grammar - demonstrative ; Hebrew grammar - demonstrative - adjective ; Hebrew grammar - demonstrative - pronoun ; Hebrew grammar - letter meanings ; Hebrew grammar - masora marginalis ; Hebrew grammar - masorah parva ; Hebrew grammar - particle - interrogative ; Hebrew grammar - pronominal suffix ; Hebrew grammar - pronoun - interrogative ; Hebrew grammar - pronoun - personal ; Hebrew grammar - pronoun - relative ; Hebrew grammar - vowels - ambiguous
Hebrew grammar - acrostic : Ps. 9; Ps. 10; Ps. 25; Ps. 34; Ps. 111; Ps. 112; Ps. 119; Ps. 145; Pr. 31:10-31

". . . the individual verses of Ps. 9; 10; 25; 34 and 145 begin with words whose first letters are, consecutively, the letters of the Hebrew alphabet. In Ps. 37, the opening letters of alternate verses are arranged according to the sequence of the alphabet. Another variation occurs in Ps. 111 and 112, where each line (rather than each verse) begins with successive letters of the Hebrew alphabet. The most elaborate acrostic biblical poem is Ps. 119. This artistically shaped poem consists of twenty-two sections, each comprised of eight verses. These units feature twenty-two letters of the Hebrew alphabet, with all eight verses of a given unit beginning with the same letter of the alphabet. . . . Thus, everything from A to Z (or א to ת) is praised regarding the qualities of God (Ps. 111 and 145), the just man (Ps. 112), the virtuous woman (Pr. 31:10-31) or the beauty of the law (Ps. 119)." Ref-0184, p. 6.


Hebrew grammar - aleph - pronunciation :

". . . it is very difficult for English speakers to begin a sentence with a vowel without pronouncing an aleph before the vowel. The aleph is the catch in the throat that you can feel if you put your hand to your throat and say “Ouch!” . . . Most of the time, aleph is pronounced as a glottal stop. When English speakers see aleph plus a vowel in a BH syllable, if they simply pronounce the vowel they will automatically be pronouncing the aleph as well." Ref-1355, p. 6.


Hebrew grammar - Aramaic comparison : Aramaic grammar - Hebrew comparison
Hebrew grammar - demonstrative :

✪ See Hebrew grammar - demonstrative - adjective and Hebrew grammar - demonstrative - pronoun. "Hebrew demonstratives may be used either as adjectives (this man, those women) or as pronouns (this is the man, those are the women)." Ref-0184, p. 72.


Hebrew grammar - demonstrative - adjective :

"When a Hebrew demonstrative is functioning as an adjective, it will follow the noun it modifies and agree in gender, number, and definiteness. This is just like the attributive use of adjectives . . .הָאִישׁ הַזֶּה = “this man” . . . when a modifying adjective is introduced, it is placed between the noun and demonstrative adjective . . . הָאִישׁ הַתוֹב הַזֶּה = “this good man”." Ref-0184, p. 73. "But an adjective may also be used as the complement of the verb ‘to be’, as in ‘the king is great’. In Hebrew in this usage the verb ‘to be’ is not expressed, and the adjective usually comes first. In sentences of this kind in Hebrew (‘nominal’ or ‘verbless’ sentences), the adjective does not take the article even when the noun has it." Ref-1314, p. 31. "When an adjective, then, is the predicate of a verbless sentence, there is, as we have seen, no agreement with regard to definiteness, but there is gender agreement between subject and predicate." Ref-1314, p. 31.


Hebrew grammar - demonstrative - pronoun :

"When a Hebrew demonstrative is functioning as pronoun, it will precede the noun and agree in gender and number, but not definiteness. This is just like the predicate use of adjectives . . . זֶה הָאִישׁ = “This is the man.” . . . When a modifying adjective is introduced, it is placed after the noun it modifies. . . . זֶה הָאִישׁ הַתֹּב = “This is the good man.”" Ref-0184, pp. 73-74.


Hebrew grammar - letter meanings :

"The Hebrew alphabet, as given in the table on the page opposite, consists of 22 letters which are all consonants and is in the square script which came into use among the Jews, probably not earlier than the time of Ezra, and possibly later. It was a stylized development of the old Phoenician script which remained in use at least until the Samaritan schims (4th century B.C.). In the Phoenician script the shapes of a number of the letters represent, more or less, the objects denoted by their names; . . . א (ox), ב (house), ג (camel), ד (door), ה (air-hole or lattice window?), ו (hook), ז (weapon), ח (fence), ט (snake?), י (hand), כ (bent hand), ל (ox-goad), מ (water), נ (fish), ס (prop), ע (eye), פ (mouth), צ (fish hook?), ק (eye or needle or back of head?), ר (head), שׁ שׂ (tooth), ת (sign or cross)" Ref-1333, p. 8.


Hebrew grammar - masora marginalis :

"These were notes that the masoretes put in the margins around the text. The masora in the side margins have come to be called the masora parva (the small masora), abbreviated Mp. The masora at the top and bottom of the page came to be called the masora magna (the large masora), abbreviated Mm. The notes contained comments about the text, preserved non-textual traditions, identified infrequently appearing words or combinations, identified the mid-point of books or larger sections, pointed out other statistical information and contained concordance-like lists." Ref-0841, p. 11.


Hebrew grammar - masorah parva :

"These are found on the outside margins of BHS . . . They are mostly written in Aramaic (with some Hebrew) and have been considerably supplemented beyond those found in Codex Leningradensis, which is the manuscript whose text is reproduced in BHS. . . . For the beginning or intermediate student, their most immediately useful purpose is to point out qe . . . . . . The small circles above the words in the text identify the portion of the text which is addressed by the Mp alongside that line." Ref-0841, pp. 11-12. "Mp notes mark features in the text where an error could easily be made. Many Mp notes for example, pertain to vowel letters, which are sometimes present (plene) and sometimes absent (defective), yielding different spellings for the same word. In such cases, the Mp parks the traditional spelling so that a letter will not be accidentally inserted or deleted where it might not be noticed otherwise." Ref-0842, p. 46.


Hebrew grammar - particle - interrogative :

"In addition to the interrogative pronouns . . . Hebrew also has an interrogative particle. In Hebrew, questions are not created with punctuation as in English (?). Rather, interrogative clauses (sentences asking a question) are created with the use of certain interrogative pronouns or with a form of the particle הֲ prefixed to the first word of the sentence. . . . הֲשָׁלַח הַמֶּ֫לֶךְ אֶת־הַנָּבִיא = “Did the king send the prophet?” . . . The spelling of the particle will change, depending on the spelling of the form to which it is prefixed. The rules are quite simple: 1. Prefixed to most consonants, it is הֲ as in the example above. 2. Prefixed to a guttural consonant or any consonant with Shewa, it is normally הַ [which looks like the definite article, but without a daghesh]. 3. Prefixed to a guttural consonant followed by Qamets, the spelling of the particle is הֶ. . . . The interrogative particle does not normally have an associated Daghesh Forte as does the definite article. . . . With some frequency the interrogative particle will be prefixed to a verbal form or another particle. Verbs and particles . . . will not take the definite article." Ref-0184, pp. 75-76.


Hebrew grammar - pronominal suffix :

"In Hebrew, these possessive and objective pronouns appear as suffixes on nouns, prepositions and the definite direct object marker. When appearing on nouns, they are possessive as in “his book” or “her wisdom.” When appearing on prepositions or the definite direct object marker, they are objective as in “to them,” “for them,” or “them.”" Ref-0184, p. 81. Type 1 suffixes occur with singular nouns and type two suffixes occur with plural nouns and include י, type 1 ךָ becomes type 1 ֶ֫יךָ.
1cs = ִי = my/me, alternate form: נִי
2ms = ךָ = your/you
2fs = ךְ = uour/you
3ms = = his/him, alternate form: הוּ
3fs = ָהּ = her/her, alternate form: הָ
1cp = נוּ = our/us
2mp = כֶם = your/you
2fp = כֶן = your/you
3mp = הֶם = their/them, alternate form: ָם
3fp = הֶן = their/them, alternate form: ָן Ref-0184, p. 82. "Be careful to note the important distinction between the 1cs suffixes on singular and plural nouns: סוּסִי (my horse) and סוּסַי (my horses). With the singular noun, the suffix is Hireq Yod. With the plural noun, the suffix is Pathach Yod." Ref-0184, p. 84. "Nouns ending in ֶה will frequently drop this ending before adding pronominal suffixes. For example, שָׂדֶה (field) becomes שָׂדְךָ (your field) or שָׂדִי (my field). In order to locate these nouns in a lexicon, you must be able to recognize that the ֶה ending has been dropped." Ref-0184, p. 84. "When a feminine singular noun ending in ָה (as in תּוֹרָה) receives a pronominal suffix, the ה is replaced by ת. In other words, the feminine singular noun תּוֹרָה becomes תּוֹרָת before receiving a proniminal suffix." Ref-0184, p. 85. "Unlike masculine plural nouns, feminine plural nouns retain their plural ending (וֹת)." Ref-0184, p. 85. "Certain singular monosyllabic nouns will add י (appears as Hireq Yod with Type 1 suffices) to their stem before a pronominal suffix [and may be easily confused as type 2 endings on a plural noun] (אָח, “brother” becomes אָחִ֫יךָ, “your brother” [singular, even with yod])." Ref-0184, p. 92. "Be careful not to confuse the object marker with the preposition אֶת־ / אֵת meaning “with.” . . . these two words can be distinguished by their vowels after pronominal suffixes have been added. The object marker is distinguished by a Holem vowel over the initial consonant (אֹתִי). .It is Seghol in the 2mp and 2fp forms (אֶתְכֶם). The preposition is distinguished by the presence of a Hireq vowel under the initial consonant (אִתִּי). The preposition also has a Daghesh Forte in the ." Ref-0184, p. 90. "Pronominal suffixes are possesive (my, his, her) when appearing on nouns and objective (me, him, her) when appearing on prepositions." Ref-0184, p. 91.


Hebrew grammar - pronoun - interrogative :

"In Hebrew, the main interrogative pronouns are מִי (who? whom?) and מָה (what?) These pronouns do not inflect and can appear with or without the Maqqef. . . . מַה־שְׁמוֹ = “What (is) his name?” " Ref-0184, p. 75.


Hebrew grammar - pronoun - personal :

"The second and third person pronouns have masculine and feminine forms . . . First person pronouns, however, are common . . . they are not inflected for gender. In Hebrew, independent personal pronouns are subjective, meaning they are used as the subject of a verb, never as the object of the verb." Ref-0184, p. 70.


Hebrew grammar - pronoun - relative :

"In Hebrew, the word אֲשֶׁר functions as the relative pronoun. The form of the word never changes. . . . In addition to אֲשֶׁר, the particle שֶׁ also functions as a relative pronoun . . . Like the definite article, it is prefixed to a word with a Daghesh Forte in the first consonant (when possible) as in שֶׁתּוֹב (who is good)." Ref-0184, p. 74.


Hebrew grammar - vowels - ambiguous : Gen. 47:31; Amos 9:12; Acts 15:17; Heb. 11:21

". . . when the language ceased to be spoken and became unfamiliar, fuller representation of the vowels was needful for correct reading. The proof of this is that the vowel-less text was frequently read in one way by the Greek translators, and in another by the later Jewish scholars who added the voweles. E.g., Gen. 47:31, “Jacob bowed upon the head of the bed” (miṭṭā); but in LXX, “of the staff” (maṭṭe). (Cf. Heb. 11:21). The consonantal form is the same for both words, המתה. So in Amos 9:12 the Edom of the original becmes men (Hebr. ʾāḏh-ām) in the translation (cf. Acts 15:17)." Ref-1333, p. 14.


Hebrew text : Masoretic Text - date
Hebrew text - MT : Masoretic Text - date
Hebrews : Hebrews - author ; Hebrews - author jailed; Hebrews - despised by Egyptians; Hebrews - God of; Hebrews - written from Italy; temple - Hebrews - existing
Hebrews - author : Acts 4:36; Heb. 1:1; Heb. 6:4-7

"For there is extant withal an Epistle to the Hebrews under the name of Barnabas—a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: “Or else, I alone and Barnabas, have not we the power of working?” And, of course, the Epistle of Barnabas is more generally received among the Churches than that apocryphal “Shepherd” of adulterers. Warning, accordingly, the disciples to omit all first principles, and strive rather after perfection, and not lay again the foundations of repentance from the works of the dead, he says: “For impossible it is that they who have once been illuminated, and have tasted the heavenly gift, and have participated in the Holy Spirit, and have tasted the word of God and found it sweet, when they shall—their age already setting—have fallen away, should be again recalled unto repentance, crucifying again for themselves the Son of God, and dishonouring Him.” “For the earth which hath drunk the rain often descending upon it, and hath borne grass apt for them on whose account it is tilled withal, attaineth God’s blessing; but if it bring forth thorns, it is reprobate, and nighest to cursing, whose end is (doomed) unto utter burning.” He who learnt this from apostles, and taught it with apostles, never knew of any “second repentance” promised by apostles to the adulterer and fornicator." Tertullian, On Modesty, Ref-0540, p. 97 "The epistle which is called the Epistle to the Hebrews is not considered his, on account of its difference from the others in style and language, but it is reckoned, either according to Tertullian to be the work of Barnabas, or according to others, to be by Luke the Evangelist or Clement afterwards bishop of the church at Rome, who, they say, arranged and adorned the ideas of Paul in his own language, though to be sure, since Paul was writing to Hebrews and was in disrepute among them he may have omitted his name from the salvation on this account. He being a Hebrew wrote Hebrew, that is his own tongue and most fluently while the things which were eloquently written in Hebrew were more eloquently turned into Greek and this is the reason why it seems to differ from other epistles of Paul." Jerome, Lives of Illustrious Men, Ref-1312, p. 363. "Barnabas is also best suited to write to this audience of professing Hebrew Christians living outside Judea, because of his own character and background. Acts 4:36 introduces him as “Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus.” He was a Levite, well suited to present the theme of Hebrews (i.e., the superiority of Christ’s priesthood, New Covenant, and everlasting sacrifice over the Jewish Levitical system in which he was trained). He also was a Hellenistic Jew, like his audience, probably well able to write in the Hellenistic style of the Book of Hebrews." Brian H. Wagner, Another Look at the Authorship of Hebrews from an Evangelical Perspective of Church History, Ref-0785, Volume 14 Number 43, December 2010, 45-54, p. 52.


Hebrews - author jailed : Heb. 1:1; Heb. 10:34; Heb. 13:19
Hebrews - despised by Egyptians : Gen. 43:32; Gen. 46:34
Hebrews - God of : Ex. 5:3; Ex. 7:16; Ex. 9:1; Ex. 10:3
Hebrews - temple existing : temple - Hebrews - existing
Hebrews - written from Italy : Heb. 1:1; Heb. 13:24
Hebron : Caleb - Hebron; chronology - B.C. 1009n - David - reign in Hebron begins - Steinmann ; Hebron - a Levite; Hebron - city of refuge; Hebron - first mention; Mamre - buried at
Hebron - a Levite : Ex. 6:16; Ex. 6:18; 1Chr. 23:12
Hebron - buried in : Mamre - buried at
Hebron - Caleb : Caleb - Hebron
Hebron - city of refuge : Jos. 21:13
Hebron - David’s reign begins - date - Steinmann : chronology - B.C. 1009n - David - reign in Hebron begins - Steinmann
Hebron - first mention : Gen. 13:18
Hebron = Kirjath Arba : Gen. 23:2; Jos. 14:15; Jos. 15:13
hedge : evil - righteous protected from
hedge - protection : evil - righteous protected from
hedonism : pleasure - before God
heel : heel - stricken in
heel - stricken in : Gen. 3:15; Job 18:9; Ps. 41:10; Ps. 91:12-13 (?); Mat. 4:6 (?); John 13:18

"Kaiser maintains that the two blows are different despite the same word being used to describe them [Gen 3:15]. The distinction, he says, is that “crushing the head and crushing or bruising the heel is the difference between a mortal blow to the skull and a slight injury to the victor.” This seems mistaken. Since in the context the tempter has taken the form of a serpent . . . it is likely that the tempter’s blow would be equated with a serpent’s bite. And in the case of this animal, the Hebrew generally uses it to speak of a venomous and lethal snake. Most likely, therefore, the text is speaking of two comparable death blows: the future redeemer will strike the head of the tempter and thereby kill it, and at the same time the tempter will strike the heel of the redeemer and kill him. . . . it indicates that the woman’s seed will indeed have victory, but the victory will be achieved through suffering his own death. This appears to be how the writer of Hebrews understood this verse . . . (Heb. 2:14-15)." Ref-1272, p. 141. Questionable: Ps. 91:12-13 (?); Mat. 4:6 (?);


Hefley, James, By Their Blood: Christian Martyrs of the Twentieth Century : Ref-1374
Hefley, James, By Their Blood: Christian Martyrs of the Twentieth Century - By Their Blood: Christian Martyrs of the Twentieth Century, James Hefley, Marti Hefley - Hefley, Marti, By Their Blood: Christian Martyrs of the Twentieth Century : Ref-1374
Hefley, James, By Their Blood: Christian Martyrs of the Twentieth Century - Hefley, Marti, By Their Blood: Christian Martyrs of the Twentieth Century : Ref-1374
Hefley, Marti, By Their Blood: Christian Martyrs of the Twentieth Century : Ref-1374
Hefley, Marti, By Their Blood: Christian Martyrs of the Twentieth Century - By Their Blood: Christian Martyrs of the Twentieth Century, James Hefley, Marti Hefley : Ref-1374
Hefley, Marti, By Their Blood: Christian Martyrs of the Twentieth Century - By Their Blood: Christian Martyrs of the Twentieth Century, James Hefley, Marti Hefley - Hefley, James, By Their Blood: Christian Martyrs of the Twentieth Century : Ref-1374
Hefley, Marti, By Their Blood: Christian Martyrs of the Twentieth Century - Hefley, James, By Their Blood: Christian Martyrs of the Twentieth Century : Ref-1374
Heidelberg Catechism : baptism - infant - Heidelberg Catechism
Heidelberg Catechism - baptism - infant : baptism - infant - Heidelberg Catechism
heifer : red heifer

✪ A young female bovine (cow) prior to the time that she has produced her first calf.


heifer - red : red heifer
height : giant - height
height - giant : giant - height
held together : held together - by God
held together - by God : Ps. 119:91; Ps. 148:3-6; Rom. 11:36; Col. 1:15-17; Eph. 1:23; Heb. 1:2-3 (Amplified Bible); Heb. 11:3; 2Pe. 3:10; Rev. 4:11

"The entire cosmos depends upon God’s will for its continued existence just as much as it did for its initial creation. While we type this, and while you read it, our fingers and your eyes continue to exist only because God upholds them. It is inadequate to imagine God as a cosmic clockmaker, first creating the universe, designing it to operate in a certain way, winding it up and then leaving it to tick along on its own. The fact that the universe continues to function as it does, and that certain actions have certain consequences, needs to be seen in the light of God’s continued, intentional, active, sustaining involvement." Ref-1291, p. 107. "The young Edwards was aligning himself with some formidable philosophers who were taking a stand against those who would draw a line between the material and the spiritual and thus distance God from a direct role in creation. Not only Cartesians but many Newtonians, despite Newton himself, were moving in this dualistic direction. The countermovement asserted that the new science was fully compatible with God's most intimate involvement with every moment of existence. Not only could they point, as everyone else did, to the marvels of the intelligent design of this immense creation, but they were attempting to show why it was logically necessary that God's immediate power must sustain creation even in its most minute detail." Ref-1348, p. 73. "Some believe the universe will eventually die in a ‘big rip', where space is literally ripped apart. This is alleged to result from the unlimited acceleration of the expansion of the universe due to an unbounded increase in some very strange stuff called dark energy, for which laboratory science knows nothing. In that theory dark energy eventually becomes so strong that it completely overwhelms the effects of the gravitational, electromagnetic and weak nuclear forces, resulting in galaxies, stars, and even atoms themselves being literally torn apart at their core. Others believe that the universe will end in a ‘big crunch'. “Their calculations suggest that the collapse is ‘imminent'—on the order of a few tens of billions of years or so—which may not keep most people up at night, but for the physicists it's still much too soon.” The big crunch is theorized to occur when the vacuum energy density (cosmological constant) becomes negative due to a change in some hypothetical scalar field changing sign. Details don't really matter because it is really just ‘scratchings' on pieces of paper. Yet another option, they say, is that the universe will end in some unremarkable heat death, where every physical process just peters out. This is known as the ‘big chill', ‘big freeze' or ‘heat death'. In that view, the universe continues expanding while gradually all thermodynamic free energy is dissipated, meaning that all motion eventually ceases. Over a hundred trillion years or so, they say, it comes to a state of maximum entropy at a temperature very close to absolute zero, when the universe simply becomes too old and too cold to sustain life. All that they expect to remain are cold, dead stars, cold, dead planets, and black holes." John G. Hartnett Our eternal universe, Ref-0784, volume 30(3) 2016, pp. 104-109, p. 104. "Yet also we read in the Psalms it is written: “Praise you Him, sun and moon; praise Him, all you stars of light! Praise Him, you heavens of heavens, and you waters that be above the heavens! Let them praise the name of the Lord, for He commanded and they were created. He has also established them forever and ever; He has made a decree which shall not pass [emphasis added]” (Psalms 148:3–6). The latter is a clear reference to a created yet an eternally existing universe. That is, a universe that was created in the finite past yet exists eternally, never to vanish or be eviscerated. The sun, moon, and stars are specifically mentioned; that they will exist “for ever and ever”. It is by decree of the Creator and that decree will never be cancelled." John G. Hartnett Our eternal universe, Ref-0784, volume 30(3) 2016, pp. 104-109, pp. 105-106.


Heli : Mary - daughter of Heli
Heli - father of Mary : Mary - daughter of Heli
Heliopolis : On - Heliopolis
Heliopolis - On : On - Heliopolis
hell : hell - literal - denied ; hell - unbiblical views ; lake of fire - eternal

✪ See lake of fire - final destination, Hades, Gehenna - Valley of Hinnom.


hell - eternal : lake of fire - eternal
hell - literal - denied :

"The threat of eternal torment is an appeal solely to spiritual and emotional terror, and to the degree that Christians employed it as an inducement to faith, their arguments were clearly somewhat vulgar. The doctrine of hell, understood in a purely literal sense, as a place of eternally unremitting divine wrath, is an idea that would seem to reduce Christianity's larger claims regarding the justice, mercy, and love of God to nonsense." Ref-1290, p. 154. "Matthew chapter 25 allows considerable latitude for interpretation, and patristic theologians as diverse as Origen, Gregory of Nazianzus, Gregory of Nyssa, and Isaac of Nineveh saw in the phrase aionios kolasis (typically translated as "eternal punishment," but possible to read as "correction for a long period" or "for an age" or even "in the age to come") no cause to conclude that hell was anything but a temporary process of spiritual purification." Ref-1290, p. 155.


hell - unbiblical views :

"The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The Scripture represents them as his goods, Luke 11:12. The devils watch them; they are ever by them, at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back. If god should withdraw his hand, by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost." Ref-1289, p. 186. "You will find none that will pity you in hell. The devils will not pity you, but will be your tormentors, as roaring lions or hell-hounds to tear you in pieces continually. And other wicked men who shall be there will be like devils; they will have no pity on you, but will hate, and curse, and torment you. And you yourselves will be like devils; you will be like devils to yourselves, and will be your own tormentors." Ref-1289, p. 259. "Edwards' own sermonic picture, piling up all the Scriptural images, closely resembled the pattern of Stoddard's earlier sermon and would have done Dante proud. In this world (to take just one from the onslaught of images) God restrains the devil and his crew, but not int he next. "The devil thirsts for the blood of souls, and 'tis only because God restrains him that he don't lay hold of the soul before death; but as soon as ever the man is dead, God restrains him no more, but then these hell hounds fly upon their prey, these roaring lions dare then lay hold as it were with open mouths."" Ref-1348, p. 121.


Hellenistic : archaeological periods
Hellenistic - age : archaeological periods
helmet : mind - of Christ
helmet - of salvation : mind - of Christ
help : believers - help over unbelievers; friends - enemy acts as
help - believers over unbelievers : believers - help over unbelievers
help - false : friends - enemy acts as
helper : Holy Spirit - promised
helper - Holy Spirit promised : Holy Spirit - promised
hem : hem - garment ; Tsitsith
hem - garment : Ex. 28:33; Ex. 39:24; Deu. 22:30; 1S. 15:27; 1S. 24:4; Ru. 3:9 (KJV); Eze. 5:3; Eze. 16:8 (KJV); Zec. 8:23; Mat. 9:20; Mat. 14:36; Mat. 23:5; Mark 6:56; Luke 8:44

"One term that stands for ברית is חזק כנף, which can be translated “to take hold of the robe.” This phrase appears twice in the Old Testament (1 Sam. 15:27; Zech. 8:23)." Renee Lopez, "Israelite Covenants and ANE Covenants", Ref-0055, Vol. 8 No. 24, August, 2004, 192:211, p. 208.


hem - Tsitsith : Tsitsith
Henebury : covenant - new - passages - Henebury
Henebury - new covenant passages : covenant - new - passages - Henebury
Hengstenberg, E. W. Christology Of The Old Testament : Ref-0163
Hengstenberg, E. W. Christology Of The Old Testament - Christology Of The Old Testament, Hengstenberg, E.W. : Ref-0163
Hengstenberg, E. W., Commentary on the Psalms: Vol. 1 : Ref-1213
Hengstenberg, E. W., Commentary on the Psalms: Vol. 1 - Commentary on the Psalms: Vol. 1, E. W. Hengstenberg : Ref-1213
Hengstenberg, E. W., Commentary on the Psalms: Vol. 1 - Commentary on the Psalms: Vol. 1, E. W. Hengstenberg - Logos-0645 : Ref-1213
Hengstenberg, E. W., Commentary on the Psalms: Vol. 1 - Logos-0645 : Ref-1213
Hengstenberg, E. W., Commentary on the Psalms: Vol. 2 : Ref-1214
Hengstenberg, E. W., Commentary on the Psalms: Vol. 2 - Commentary on the Psalms: Vol. 2, E. W. Hengstenberg : Ref-1214
Hengstenberg, E. W., Commentary on the Psalms: Vol. 2 - Commentary on the Psalms: Vol. 2, E. W. Hengstenberg - Logos-0645 : Ref-1214
Hengstenberg, E. W., Commentary on the Psalms: Vol. 2 - Logos-0645 : Ref-1214
Hengstenberg, E. W., Commentary on the Psalms: Vol. 3 : Ref-1215
Hengstenberg, E. W., Commentary on the Psalms: Vol. 3 - Commentary on the Psalms: Vol. 3, E. W. Hengstenberg : Ref-1215
Hengstenberg, E. W., Commentary on the Psalms: Vol. 3 - Commentary on the Psalms: Vol. 3, E. W. Hengstenberg - Logos-0645 : Ref-1215
Hengstenberg, E. W., Commentary on the Psalms: Vol. 3 - Logos-0645 : Ref-1215
Hennesy, Peter, The Silent Deep: The Royal Navy Submarine Service Since 1945 : Ref-1559
Hennesy, Peter, The Silent Deep: The Royal Navy Submarine Service Since 1945 - Jinks, James, The Silent Deep: The Royal Navy Submarine Service Since 1945 : Ref-1559
Hennesy, Peter, The Silent Deep: The Royal Navy Submarine Service Since 1945 - Jinks, James, The Silent Deep: The Royal Navy Submarine Service Since 1945 - Kindle-0030 : Ref-1559
Hennesy, Peter, The Silent Deep: The Royal Navy Submarine Service Since 1945 - Jinks, James, The Silent Deep: The Royal Navy Submarine Service Since 1945 - The Silent Deep: The Royal Navy Submarine Service Since 1945, Peter Hennesy, James Jinks : Ref-1559
Hennesy, Peter, The Silent Deep: The Royal Navy Submarine Service Since 1945 - Kindle-0030 : Ref-1559
Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume. Peabody: Hendrickson. : Ref-0399
Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume. Peabody: Hendrickson. - Logos-0159 : Ref-0399
Henry, M., & Scott, T. (1997). Matthew Henry's Concise Commentary. Oak Harbor, WA: Logos Research Systems. : Ref-0400
Henry, M., & Scott, T. (1997). Matthew Henry's Concise Commentary. Oak Harbor, WA: Logos Research Systems. - Logos-0160 : Ref-0400
Henry, Matthew Henry Concise Commentary : Ref-1015
Henry, Matthew Henry Concise Commentary - Cross-0086 : Ref-1015
Henry, Matthew Henry Concise Commentary - Cross-0086 - Matthew Henry Concise Commentary, Henry : Ref-1015
Henry, Matthew Henry Concise Commentary - Matthew Henry Concise Commentary, Henry : Ref-1015
Her Hand in Marriage, Douglas Wilson : Ref-1352
Her Hand in Marriage, Douglas Wilson - Wilson, Douglas, Her Hand in Marriage : Ref-1352
Here I Stand: A Life of Martin Luther, Roland H. Bainton : Ref-1395
Here I Stand: A Life of Martin Luther, Roland H. Bainton - Bainton, Roland H., Here I Stand: A Life of Martin Luther : Ref-1395
hereafter : hereafter - things
hereafter - things : Rev. 1:19; Rev. 4:1
heresies : Christology - heretical views
heresies - Christological : Christology - heretical views
Heresies: Heresy And Orthodoxy In The History Of The Church, Harold O. J. Brown : Ref-1203
Heresies: Heresy And Orthodoxy In The History Of The Church, Harold O. J. Brown - Brown, Harold O. J., Heresies: Heresy And Orthodoxy In The History Of The Church : Ref-1203
heresy : Arianism - heresy ; Calvin - heresy - punish ; heresy - reject ; Pelagianism - heresy ; synergism
heresy - Arianism : Arianism - heresy
heresy - Pelagianism : Pelagianism - heresy
heresy - punish - Calvin : Calvin - heresy - punish
heresy - reject : Tit. 3:10-11

"In 1401 heresy was made a capital offence for the first time in England, when a statute for the burning of relapsed heretics was passed." Ref-1509, p. 133.


heresy - synergism : synergism
Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt : Ref-1560
Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt - design - intelligent : Ref-1560
Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt - intelligent : Ref-1560
Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt - Leisola, Matti, Heretic: One Scientist's Journey from Darwin to Design - Witt, Jonathan, Heretic: One Scientist's Journey from Darwin to Design : Ref-1560
Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt - Witt, Jonathan, Heretic: One Scientist's Journey from Darwin to Design : Ref-1560
Heretic: One Scientist's Journey from Darwin to Design, Matti Leisola, Jonathan Witt - Witt, Jonathan, Heretic: One Scientist's Journey from Darwin to Design - intelligent : Ref-1560
heretics : Calvin - Servetus ; deceivers - deceived
heretics - convinced : deceivers - deceived
heretics - death of - Servetus : Calvin - Servetus
heritage : Israel - heritage of God
heritage - Israel - of God : Israel - heritage of God
Heritage: Civilization And The Jews, Abba Eban : Ref-0153
Heritage: Civilization And The Jews, Abba Eban - Eban, Abba. Heritage: Civilization And The Jews : Ref-0153
hermeneutics : Esau - to serve Jacob ; hermeneutics - allegory ; hermeneutics - allegory - Hippolytus ; hermeneutics - allegory - Origen ; hermeneutics - bias ; hermeneutics - eclectic ; hermeneutics - fourfold sense ; hermeneutics - genre ; hermeneutics - historical interpretation ; hermeneutics - interpretation ; hermeneutics - Jewish classical ; hermeneutics - Origen ; hermeneutics - practiced ; hermeneutics - rule - synthesis ; hermeneutics - sensus plenior ; hermeneutics - single meaning ; hermeneutics - spiritualization ; hermeneutics - spiritualization - Bavinck ; Rashi - hermenutics ; scripture - single meaning ; you - not referring to contemporaries
hermeneutics - allegory : Mat. 21:2; Mark 11:2; Luke 19:30

"Allegorization is used today to get around the fact that preachers and teachers do not know how to handle the text, particularly narrative sections, and especially the Old Testament. An example of this type of allegorizing in our culture is how some preachers approach narrative sections of the Old Testament or the Gospels. A humorous example is the command of Jesus to the disciples in Mat. 21:2: “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me.” The preachers application was, “Have you loosed your donkey for Jesus.”" Ref-1308, p. 15.


hermeneutics - allegory - example - older serve the younger : Esau - to serve Jacob
hermeneutics - allegory - Hippolytus : Ex. 25:10

"How will you prove to me that the Saviour was born in the year 5500? Learn that easily, O man; for the things that took place of old in the wilderness, under Moses, in the case of the tabernacle, were constituted types and emblems of spiritual mysteries, in order that, when the truth came in Christ in these last days, you might be able to perceive that these things were fulfilled. For He says to him, “And thou shalt make the ark of imperishable wood, and shalt overlay it with pure gold within and without; and thou shalt make the length of it two cubits and a half, and the breadth thereof one cubit and a half, and a cubit and a half the height; ” which measures, when summed up together, make five cubits and a half, so that the 5500 years might be signified thereby." Hippolytus, On Daniel, Ref-0541, p. 179.


hermeneutics - allegory - Origen : Luke 10:30-36

"A good example of allegorization is Origen’s treatment of the story of the Good Samaritan. The traveler is Adam, who journeys from Jerusalem, heaven, to Jericho, the world, and is assaulted by robbers, the devil and his angels. The priest, who represents the law, and the Levite, who represents the prophets, pass by without aiding the fallen Adam. However, the good Samaritan, Christ, stops to help him, sets him on his beast, which represents Christ’s body, and brings him to an inn, the church. Christ gives the innkeeper two denarii, representing the Father and the Son, and promises to come back, representing Christ’s second coming. Notice how this completely ignores the historical context in which the parable is given. How would Origen’s explanation fit into the context of Luke 10?" Ref-1308, p. 14.


hermeneutics - bias :

"Gentry makes the bold statement, “there is no such thing as hermeneutical neutrality.” Of course, this is a self-defeating claim. If it is true, then there would be no way of knowing this. If there is in fact no such thing as hermeneutical neutrality, then all of Gentry’s criticisms of Dispensationalism amount to nothing more than an exercise in futility. His criticisms turn out to be simply his non-neutral interpretation of dispensationalists’ claims, and since his criticisms are non-netural, then they have no objective force." Ref-1308, p. 31.


hermeneutics - eclectic :

"Eclectic hermeneutics allow a person to switch from literal to allegorical and from allegorical to literal in any given passage in order to support a preferred theological persuasion. In Revelation, this most often happens under the cover of assuming that the book's apocalyptic genre allows for such vacillation.. Eclecticism allows Beale to interpret idealistically in some places, such as in chapters 7 and 14, and futuristically in others such as in chapter 19." Robert L. Thomas, "Promises to Israel in the Apocalypse", Ref-0164, Vol. 19 No. 1, Spring 2008, 29:49, p. 32.


hermeneutics - fourfold sense : Gen. 1:3

"During the Middle Ages, the fourfold sense of Scripture was taught. Medieval scholars took Origen's threefold sense -- the literal, the moral, and the spiritual -- and subdivided the spiritual into the allegorical and the anagogical. As schoolman Thomas Aquinas affirmed, ‘The literal sense is that which the author intends, but God bieng the Author, we may expect to find in Scripture a wealth of meaning.’ An example of how the fourfold sense was worked out during the Middle Ages is Genesis 1:3, ‘Let there be light.’ Medieval churchmen interpreted that sentence to mean (1) Historically and literally -- An act of creation; (2) Morally -- May we be mentally illumined by Christ; (3) Allegorically -- Let Christ be love; and (4) Anagogically -- May we be led by Christ to glory." Ref-0207, p. 53. "This nonliteral, and sometimes quite fanciful, methodology was commonly accepted throughout most of the Middle Ages. Its widespread use led to the development of what is technically termed the quadriga, or fourfold exegesis, which is explicitly defined in the glossa ordinaria. In the gloss we learn that the four sense are: (1) The Historical (historia) -- The literal sense of the text that explains what happened. (2) The Allegorical (allegoria) -- The spiritual sense of the text that is represented by the literal sense. (3) The Tropological (tropologia) -- The moral declaration of the text. (4) The Anagogical (anagoge) -- The sense of the text that draws the reader to heavenly contemplation. The latter three sense of the text represented the Christian virtues of faith, love, and hope." Ref-0791, pp. 65-66.


hermeneutics - genre :

"The genre of a given text must be discovered by reading the text, and then, when the genre is identified, these considerations are then “read back” into the text. . . . [But] if interpretation apart from genre considerations is sufficient to identify the genre in the initial stages, why is genre then considered the grid through which interpretation must be done? Apparently, interpretation prior to genre commitment was sufficient successfully to identify the genre, why is it not sufficient to understand meaning apart from giving genre any “special considerations”? . . . what is the interpreter doing when he reads a text in order to discover its patterns? Is he engaging in interpretation at this sage? It certainly cannot be the case that the interpreter is interpreting the text by employing a certain type of genre classification, for that is the very thing that is being sought. An interpreter cannot know the genre of a text before he identifies it in the text. . . . what is the interpreter doing as he reads a text in order to discover its genre? Is he not reading and interpreting the text prior to any genre classifications? And if so, then it must be the case that there is some meaning communicated to the interpreter apart from whether the interpreter has recognized any given genre classification. But, if genre determines meaning, then this scenario is impossible. . . . genre does not determine meaning. Rather, genre considerations may help us to clarify ambiguous expressions or to set the broad parameters of use, but the words and phrases of the language in their normal-historical-grammatical context determine the meaning of the text." Ref-1308, pp. 11-13.


hermeneutics - historical interpretation :

", , , what I mean by a historical reading or historical interpretation is biblical interpretation that is constrained to find the references of Old Testament prophecy within the historical confines of the prophet's own time." Ref-1272, p. 3.


hermeneutics - interpretation : Acts 14:12

✪ Study of the principle of interpretation. Derived from Hermes, the Greek god who brought the messages of the gods to the mortals, and was the god of science, invention, eloquence, speech, writing, and art. Ref-0015 11.


hermeneutics - Jewish classical :

"Classical Jewish interpretation of the Bible has been characterized by four methods, summarized by the acronym PaRDeS, spelled with the four Hebrew consonants פ, ר, ד, ס (P, R, D, S). They stand for Peshat (meaning "simple" and referring to the plain meaning of the text), Remez (meaning "hint" and referring to an allusion to another teaching in a secondary biblical text), Derash (meaning "search" and referring to the homiletical interpretation of the text in terms of relevance and application), and Sod (meaning "secret" and referring to mystical interpretation). Thus, the four basic Jewish interpretive methods were plain, allusion, homiletical, and mystical. According to the Talmud, peshat is the most foundational, expressed by the dictum, "A verse cannot depart from its plain meaning (peshat)."" Ref-1272, p. 115.


hermeneutics - Origen : Pr. 22:20

"His great defect is the neglect of the grammatical and historical sense and his constant desire to find a hidden mystic meaning. He even goes further in this direction than the Gnostics, who everywhere saw transcendental, unfathomable mysteries. His hermeneutical principle assumes a threefold sense -- somatic, psychic, and pneumatic; or literal, moral, and spiritual. His allegorical interpretation is ingenious, but often runs far away from the text and degenerates into the merest caprice." Ref-0124 cited in Ref-0123, p. 59. "Allegorism allowed Origen to freely appropriate Old Testament passages where ethnic Israel is clearly intended while denegrating the Jewish people themselves. It is ironic that Origen was inspired in part by the example of a Jewish scholar in applying the allegorical method to the biblical text. . . . Origen offered his own rationale of allegorism in book IV, section 1 of his work On First Principles. For him, Proverbs 22:20 authorizes interpreters to seek a three-fold meaning in each passage of Scripture: fleshly, psychic, and spiritual. In practice, Origen insisted mainly on distinguishing between the literal and spiritual meaning of the Biblical text, the spiritual meaning belonging to a higher order of ideas than the literal. He motivead this view by appealing to the principle of divine inspiration and by affirming that many statements made by the biblical writers were not literally true and that many events, presented as historical, were inherently impossible. Thus only simple believers could limit themselves to the literal meaning of the text." Ref-0685, pp. 82-83.


hermeneutics - practiced : Ne. 8:8

"Nehemiah 8:8 is usually read with the assumption that the people did not know pure Hebrew and therefore needed a translation into the familiar Aramaic." Ref-0236, p. 27.


hermeneutics - Rashi : Rashi - hermenutics
hermeneutics - rule - synthesis :

"When the plain sense of Scripture makes common sense, seek no other sense, therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise." D.L. Cooper, The Golden Rule of Interpretation, Ref-0050, p. 44. "A second reason why dispensationalists believe in the literal principle is a biblical one: the prophecies in the Old Testament concerning the first coming of Christ -- His birth, His rearing, His ministry, His death, His resurrection -- were all fulfilled literally. That argues strongly for the literal method." Ref-0056, p. 81 "We believe they [the scriptures] contain one harmonious and sufficiently complete system of doctrine; that all of their parts are consistent with each other; and that it is our duty to trace out this consistency by a careful investigation of the meaning of particular passages." Ref-0096, p. 51. "Accumulation of New Testament reference and quotation has a confirming effect. Tyndale, as a reformer, understood that Scripture, separately in both Testaments and then taken together whole, comments on and proves Scripture." Ref-0230, p. 160. "Hermeneutically, “analogy of faith” is defined as the “general harmony of fundamental doctrine that pervades the entire Scriptures.” Two degrees of analogy are acknowledged: (1) the positive, something so plainly stated and based on so many passages that there can be no question as to the meaning (e.g., sin, redemption, and omnipotence), and (2) the general, something not based on explicit declarations but on the obvious scope and import of Scriptural teachings as a whole. . . . Bernard Ramm defines “analogy of faith” in terms of one and only one system of doctrine taught by the Bible. This, he says, forbids pitting one author against another or finding doctrinal contradictions within the Bible." Ref-0231, p. 64. "As [king] James told his son Prince Henry: ‘The whole Scripture is dyted [dictated] by Gods Spirit . . . to instruct and rule the whole Church militant to the end of the world: It is composed of two parts, the Olde and New Testament: The ground of the former is the Lawe, which sheweth our sinne, and containeth iustice; the ground of the other is Christ, who pardoning sinne containeth grace.’" [Spelling in original.] Ref-0235, p. 78. "No theological doctrine should be based on a single passage of Scripture in isolation from the whole counsel of God. McQuilkin remarked, “It will not do to determine the meaning of a passage independent of the rest of Scripture. . . . To study only one element of a revealed truth in a single passage may lead to a distortion of that truth. Inconsistencies, omissions,a nd wrong emphases may god undetected.”" Robertson McQuilkin, Understanding and Applying the Bible (Chicago: Moody Press, 1992), 209, 219 cited by Steve Lewis, "The Doctrine of the Trinity - Part 1", Ref-0785, Volume 12 Number 35 March 2008, 31:48, p. 47. "True prophetic study is an inquiry into these unsearchable counsels, these deep riches of Divine wisdom and knowledge. Beneath the light it gives, the Scriptures are no longer a heterogeneous compilation of religious books, but one harmonious whole, from which no part could be omitted without destroying the completeness of the revelation. And yet the study is disparaged in the Churches as being of no practical importance. If the Churches are leavened with scepticism at this moment, their neglect of prophetic study in this its true and broader aspect has done more than all the rationalism of Germany to promote the evil. Sceptics may boast of learned Professors and Doctors of Divinity among their ranks, but we may challenge them to name a single one of the number who has given proof that he knows anything whatever of these deeper mysteries of revelation." Ref-0762, p. 16. "Wycliffe developed five rules for studying the Bible: “Obtain a reliable text, understand the logic of Scripture, compare the parts of Scripture with one another, maintain an attitude of humble seeking, and receive the instruction of the Spirit.” " Why Wycliffe Translated the Bible Into English, Christian History : John Wycliffe. 1983. "Our conviction is that, whatever information is essential for the interpretation of any and every passage of Scripture is to be found somewhere in the Bible itself." Ref-0896, p. 1. ". . . Scripture must be interpreted, and that includes any Scripture passage to which an interpreter appeals in his effort to support his interpretation of another Scripture passage. In other words, to claim that one is interpreting Scripture with Scripture often simply means that the interpreter has interpreted one Scripture passage in one way and is using his interpretation of that passage to support or clarify his understanding of another Scripture so as to interpret it in a comparable way. But, if an interpreter’s interpretation of a given passage is questionable, his appeal to other passages does not serve to support his interpretation of the passage in question, because his interpretation of those other passages may be equally questionable. Even the choice which Scriptures relate to which, and which do not relate at all, is an interpretive process that is influenced by the prior hermeneutical and eschatological framework of the interpreter. . . . There is nothing that is necessarily illicit or improper in this process. The disingenuous aspect is to imply that simply because an interpreter compares one Scripture passage to another, this somehow obviates the need for interpretation and miraculously bypasses the interpreter’s presuppositions and assumptions, and that by means of this process of appeal one has the hermeneutic high-ground . . . The practice of comparing Scripture with Scripture is not some magical formula that validates one’s interpretation . . . As important as the practice is, in order to be valid, the interpreter must justify and prove his interpretation of the related Scripture just as he must justify and prove his interpretation of the Scripture under consideration." Ref-1308, pp. 9-11. "The “Grasshopper Method” of interpretation or exegesis must be avoided. There is no form of evil doctrine or practice that may not claim apparent Scriptural sanction and support from isolated passages taken out of their context, but no erroneous doctrine can ever find support in the Word of God when the whole united testimony of the Scriptures is weighed against it." Ref-1324, Dan. 1:1. "Article XVII: We affirm the unity, harmony and consistency of Scripture and declare that it is its own best interpreter. We deny that Scripture may be interpreted in such a way as to suggest that one passage corrects or militates against another. We deny that later writers of Scripture misinterpreted earlier passages of Scripture when quoting from or referring to them." -- J. I. Packer, Chicago Statement on Biblical Hermeneutics, 20160104143017.pdf, pp. 3-4. "Scripture must never be given a meaning which will not tally with what the same author says elsewhere in the book (or, as is the case of writers like John and Paul, in their other books either)." Ref-1417, pp. 38-39.


hermeneutics - sense vs. referent : you - not referring to contemporaries
hermeneutics - sensus plenior : Hos. 11:1; Mat. 2:15

✪ See hermeneutics - single meaning. "The classic definition of sensus plenior, . . . is “that additional, deeper meaning, intended by God but not clearly intended by the human author, which is seen to exist in the words of a biblical text (or group of texts, or even a whole book) when they are studied in the light of further revelation or development in the understanding of revelation.”" Raymond E. Brown, The Sensus Plenior of Sacred Scripture (Baltimore: Saint Mary's University Press, 1955), 92, cited by Gregory V. Trull, “Views on Peter's Use of Psalm 16:8-11 in Acts 2:25-32,” Ref-0200, vol. 161 no. 642 (April-June 2004), 194:214, pp. 203-204. "Though sensus plenior has a range of definitions, its basic sense is that God intended something more than the human authors intended or understood. This additional meaning can be found in later revelation, primarily the New Testament. It is a meaning different from what the human author understood, though it may be related to his intended meaning in some way. Moo’s definition of sensus plenior is helpful. “Although precise definitions of the idea may differ, we will use it to designate the idea that there is in many scriptural texts a ‘fuller sense’ than that consciously intended by the human author -- a sense intended by God, the ultimate author of Scripture. It is this meaning, an integral part of the text that is discerned and used by later interpreters who appear to find ‘new’ meaning in Old Testament texts. This ‘new’ meaning is, then, part of the author’s intention -- the divine author and not necessarily the human author.” " Gary W. Derickson, The New Testament Church as a Mystery, Ref-0200 Volume 166 Number 664, October-December 2009, 436:445, p. 440. ". . . classical dispensationalists generally reject sensus plenior, or a “fuller meaning” of passages. As Thomas observes, sensus plenior “amounts to an allegorical rather than a literal method of interpretation.”" H. Wayne House, The Future of National Israel, Ref-0200 Volume 166 Number 664, October-December 2009, 463:481, p. 472. "Interestingly, the concept of sensus plenior originated from the pens of Roman Catholic theologians.[33] However, evangelicals began studying and incorporating the concept when wrestling with how the New Testament uses the Old.[34] Sensus plenior relies heavily upon the concept of dual authorship. Roman Catholic scholar Raymond Brown defines sensus plenior as follows: “The sensus plenior is that additional, deeper meaning intended by God but not clearly intended by the human author, which is seen to exist in the words of a biblical text (or group of texts, or even a whole book) when they are studied in light of further revelation or development in the understanding of revelation.”[35] Bock communicates a similarly definition of sensus plenior: The “Human author did not always fully understand or comprehend the prophetic reference, while God intended the full reference.”[36] Payne captures the essence of the view when he notes, “Our primary task is to understand God’s intention, not fundamentally the human author’s.”[37] According to the sensus plenior view, God as the divine author behind Hosea’s message knew more than Hosea and intended more than what Hosea recorded. Consequently, although Hosea may not have known of a messianic fulfillment, God intended one. The evidence that the divine author intended a messianic component in Hosea 11:1 is found in the way Matthew 2:15 applies Hosea 11:1 to Christ. Thus, this view allows Hosea 11:1 to be messianic in nature without finding a messianic prediction in the verse via the literal, grammatical, historical hermeneutical method.[38] ENDNOTES: [33] = Robert L. Thomas, Evangelical Hermeneutics: The New Versus the Old (Grand Rapids: Kregel, 2002), 361; Bernard Ramm, Protestant Biblical Interpretation (Grand Rapids: Baker, 1970), 40-42. [34] = Howard, “The Use of Hosea 11:1 in Matthew 2:15; An Alternative Solution,” 316. In note 14, Howard cites numerous Catholic theologians who first embraced sensus plenior. In note 15, he cites numerous evangelicals who have incorporated various aspects of sensus plenior. [35] = Raymond E. Brown, The Sensus Plenior of Sacred Scripture (Baltimore: St. Mary's University, 1955), 92. [36] = Darrell Bock, “Evangelicals and the Use of the Old in the New, part 1,” Bibliotheca Sacra 142 (July-September 1985): 213. [37] = Philip B. Payne, “The Fallacy of Equating Meaning with the Human Author's Intention,” Journal of the Evangelical Theological Society 20, no. 3 (September 1977): 252. [38] = William S. LaSor, “Prophecy, Inspiration, and Sensus Plenior,” Tyndale Bulletin 29, no. 49-60 (1978): 55." Andy Woods, THE USE OF HOSEA 11:1 IN MATTHEW 2:15, [http://www.spiritandtruth.org/teaching/documents/articles/11/11.pdf]


hermeneutics - single meaning : scripture - single meaning

✪ See hermeneutics - sensus plenior. "That a single passage has one meaning and only one meaning has been a long-established principle of biblical interpretation. . . . Many years ago, Milton S. Terry stated a basic hermeneutical principle that contemporary evangelicals have difficulty observing, the principle of single meaning: “A fundamental principle in grammatico-historical exposition is that the words and sentences can have but one significance in one and the same connection. The moment we neglect this principle we drift out upon a sea of uncertainty and conjecture.” More recently, Bernard Ramm stated the same principle in different words: “But here we must remember the old adage: ‘Interpretation is one; application is many.’ This means that there is only one meaning to a passage of Scripture which is determined by careful study.” Summit II of the International Council on Biblical Inerrancy concurred with this principle: “We affirm that the meaning expressed in each biblical text is single, definite, and fixed. We deny that the recognition of this single meaning eliminates the variety of its application." Ref-0231, pp. 141-142. "When interpreting the Old Testament and New Testament each in light of a single grammatical-historical meaning of each passage, two kinds of New Testament uses of the Old Testament surface, one in which the New Testament writer observes the grammatical-historical sense of the Old Testament passage and the other in which the New Testament writer goes beyond the grammatical-historical sense in using a passage. Inspired sensus plenior application (ISPA) designates the latter usage. . . . The ISPA type of use does not grant contemporary interpreters a license to copy the method of New Testament writers, nor does it violate the principle of single meaning. The ISPA meaning of the Old Testament did not exist for humans until the time of the New Testament citation, . . . A second question relates to the principle of single meaning. Does not the New Testament's assigning of an application based on a second meaning to an Old Testament passage violate that principle? That the passage has two meanings is obvious, but only one of those meanings derives from the grammatical-historical interpretation of the Old Testament itself. The other comes from a grammatical-historical analysis of the New Testament passage that cites it. The authority for the second meaning of the Old Testament passage is the New Testament, not the Old Testament. The Old Testament produces only the literal meaning. The sensus plenior meaning emerges only after an ISPA of the Old Testament wording to a new situation. The New Testament writers could assign such new meanings authoritatively because of the inspiration of what they wrote. A third question is, “Did God know from the beginning that the Old Testament passage had two meanings?” Obvious He did, but until the New Testament citation of that passage, the second or sensus plenior meaning did not exist as far as humans were concerned. Since hermeneutics is a human discipline, gleaning that second sense is an impossibility in an examination of the Old Testament source of the citation." Ref-0231, p. 241, 252-253. "The Bible, written by men ages ago as expressions of their own thought and intentions, is also the product of the divine mind and will and is therefore communicative of His meaning as well. Whether labeled, “secondary meaning,” “double fulfillment,” or sensus plenior (none of which does justice to the complexity of the problem), the fact remains that the Author and the authors worked hand in hand, collaborating on texts that may and should be said to have one meaning -- not many and certainly not self-contradictory -- but a meaning infused with ramifications far beyond anything envisioned at the outset." Eugene H. Merrill, The Old Testament Word, Ref-0055, Vol. 10 No. 29 May/June 2006, 36:48, p. 46. ". . . the whole idea of sensus plenior is highly questionable. The only meaning in a given text is that which the author intended. To say the Holy Spirit meant something other than what the human author understood contradicts the very idea of biblical inspiration." Ref-1272, p. 134.


hermeneutics - spiritualization :

✪ Mat. 8:23-27

; Mark 4:35-41; Luke 8:22-25

"Spiritualizing is the disregard for the earthly, physical, and historical reality about which the text speaks and the attempt to make application by way of some spiritual analogy. Joseph being thrown into the pit in Gen. 37:24 is interpreted as our being in the various pits of our lives. The stilling of the storm in Mark 4:35-41 is interpreted as Jesus stilling the storms of our lives. Jacob’s struggle with the Angel of the Lord at Peniel is interpreted as our spiritual struggle with God. The problem here is the arbitrary association of only particular parts of the text with the spiritual application. If the pit of Joseph is to be taken as pits in our lives, to what will we liken Joseph’s brothers? What about Joseph’s coat? If the stilling the storm is to be taken as Jesus stilling the storms on the sea of life, what does the boat represent? What about the disciples--what do they represent? Does Jesus only still the storms of life that involve a group of people? The parallels are drawn on a subjective basis. no doubt Jesus is capable of stilling the storms of life, but is that what this passage means? It seems that this account is designed at least to demonstrate the glory of Christ over the physical realm. In as far as this account contributes to the knowledge of the divine nature of Christ and His authority over the realm of nature, it can be so applied today. Spiritualizing, as a derogatory characterization, is the tendency to make prophetic statements that, according to their normal-grammatical-historical meaning seem to be indicating some physical phenomena, are [sic], instead, understood to indicate only a spiritual reality." Ref-1308, pp. 16-17.


hermeneutics - spiritualization - Bavinck :

"In his massive Reformed Dogmatics, in true Augustinian fashion, Bavinck approaches the whole of the OT as follows: "The spiritualization of the Old Testament, rightly understood, is not an invention of Christian theology but has its beginning in the New Testament itself. The Old Testament in spiritualized form, that is, the Old Testament stripped of its temporal and sensuous form, is the New Testament. . . . All Old Testament concepts shed their external Israelitish meanings and become manifest in their spiritual and eternal sense." Bavinck declared further, with a decidedly anti-Judaic tone, . . . "Real Jews, the true children of Abraham, are those who believe in Christ (Rom. 9:8; Gal. 3:29, etc.). The community of believers has in all respects replaced carnal, national Israel."" Ref-1263, p. 171


hermenuetics : hermenuetics - principles
hermenuetics - principles :

"Here are ten guiding principles, taken from recent literature, which, we believe, give real help in this area. 1. Progressive revelation cannot annul unconditional promises. If once a promise is made unconditionally by the Lord (e.g. the Land promise to Abraham), it is not abrogated nor transformed further along the ladder. 2. If the NT does not explicitly or implicitly cancel something in the OT we are to presume it is still in force, or will be in the future. God does not have to constantly repeat Himself in order for His original pronouncement to be taken seriously. 3. We must be aware that there is no such thing as a consistent NT pattern of OT passages. “There are varieties of NT uses of the OT.” This is perhaps the issue between Dispensationalists and Covenant Theologians. Central to the argument is the issue of sensus plenior or new meaning. Dispensationalists guard a single meaning of the sacred text though with expanded applications. By allowing the NT to reinterpret the OT without reference to the original context, other systems like Covenant Theology play fast and loose with a literal hermeneutic whilst claiming unabashedly that they are still interpreting the sacred text literally. In other words, they believe that the spiritual applications of the apostolic writers give them carte blanche to ride roughshod over the plain prophecies of the OT. 4. No NT writer claims that his new understanding of the OT passage cancels the meaning of the OT passage in its own context, or that the new application is the only meaning of the OT passage. This especially affects places such as Peter’s usage of Joel 2 in his first Acts speech (Acts 2), and James’s use of Amos 9 in Acts 15. 5. “Typology does not cancel the meaning of the type in its setting, nor does it substitute the meaning of the antitype for it.” Type and antitype are never exactly alike. For one thing, the type is inferior to the antitype. 6. The NT cannot redefine or re-interpret the OT without hazarding the revelational aspect of the OT passage. God’s word in the OT was a word directed to a particular life-setting. Any predictive elements or future NT applications were not intended to usurp or transform the pristine revelation. 7. Though grammatico-historical hermeneutics tells us the sense of an OT prediction, we cannot always know the referent until the fulfillment. We are neither Apostles nor prophets. 8. Types and analogies must be handled differently than predictions and prophecies. They are too open to theological gerrymandering. 9. The Bible uses the term fulfillment and fulfilled in various ways. Interpreters must be sensitive to this phenomenon. 10. One must carefully distinguish how the NT writers are using the Old. Fruchtenbaum identifies 4 usages: Literal prophecy plus literal fulfillment; Literal plus typical; Literal plus application; and, Summation. While this is a useful classification, it is not identification. Better is Thomas’s view (borrowed from Walton) of “inspired sensus plenior application” (ISPA). What he means by this term is that the inspired authors of the New Testament could assign a new meaning to an Old Testament passage and apply it to something appropriate to the Church, even doctrinally." Paul Henebury, Hermeneutical Confusion and Hermeneutical Consistency, pp. 5-7. [http://www.spiritandtruth.org/teaching/documents/articles/102/102.pdf] accessed 20120616. "Inspired Sensus Plenior Application (ISPA) (represented by Robert Thomas) . . . Thomas wrote, "At certain times Jesus and the apostolic/prophetic witnesses of the NT, based on the authority of NT inspiration, engage Old Testament texts--employing the words of that text--in order to express new revelation that hitherto was unknown to God's people" (p. 159, cf. p. 172)." Ref-0785, Volume 15 Number 46, December 2011, Gary E. Gilley, Book Review: Evangelical Hermeneutics and the New Testament Use of the Old Testament by Rynold D. Dean, 82-85, p. 84 "I affirm that the fundamental principle of communication is this: both the speaker/writer and the hearer/reader must respect the norms of language, in particular those of the specific code being used. If the encoder violates the rules, he will be deceiving the decoder (deliberately, if he knows what he’s doing). If the decoder violates the rules, he will misrepresent the encoder (deliberately, if he knows what he’s doing). In either event communication is damaged; the extent of the damage will depend on the circumstances." Ref-1504, p. 202.


Hermes : hermeneutics - interpretation ; Jupiter
Hermes - hermeneutics : hermeneutics - interpretation
Hero of the Empire: The Boer War, A Daring Escape and the Making of Winston Churchill, Candice Millard : Ref-1398
Hero of the Empire: The Boer War, A Daring Escape and the Making of Winston Churchill, Candice Millard - Millard, Candice, Hero of the Empire: The Boer War, A Daring Escape and the Making of Winston Churchill : Ref-1398
Herod : chronology - B.C. 0001 - Herod the great dies - Young ; chronology - B.C. 0004 - Herod - death - Jones ; chronology - B.C. 0020 - Zerubbabel's Temple reconstructed by Herod ; chronology - B.C. 0020 - Zerubbabel’s Temple reconstructed by Herod ; chronology - B.C. 0036 - Herod conquers Jerusalem - Steinmann ; chronology - B.C. 0038 (Tishri) - Herod first regnal year - Steinmann ; chronology - B.C. 0039 (late) - Herod appointed king - Steinmann ; exegesis - Acts_12:23 ; Herod - Agrippa I - death ; Herod - king vs. Jesus ; Herod - the Great - brutality ; John the Baptist - rebukes Herod
Herod - Agrippa - death : exegesis - Acts_12:23
Herod - Agrippa I - death : Acts 12:23

"Josephus, in describing this event, locates it during a festival of honor of Claudius (Ant. 19, 8.2). . .Josephus speaks only of intense pain in the bowels, while Luke says he was devoured by worms." Ref-0105, p. 297. "This is the story as told by Josephus: ‘When Agrippa had reigned three full years over all Judaea, he come to the city of Caesarea, which was formerly called Strato's Tower. There he exhibited shows in honour of Caesar, inaugurating this as a festival for the emperor's welfar. And there came together to it a multitude of the provincial officials and of those who had been promoted to a distinguished position. On the second day of the shows he put on a robe all made of silver, of altogether wonderful weaving, and arried in the theatre at break of day. Then the silver shone as the sun's first rays fell upon it and glittered wonderfully, its resplendence inspiring a sort of fear and trembling in those who gazed upon it. Immediately his flatterers called out from various quarters, in words which in truth were not for his good, addressing him as a god, and invoking him with the cry, “Be propitious! if hitherto we have revered thee as a human being, yet henceforth we confess thee to be superior to mortal nature. The king did not rebuke them, nor did he repudiate their impious flattery. But looking up soon afterwards he saw the owl sitting on a rope above his head, and immediately recognized it as a messenger of evil as it had formerly been a messenger for good, and a pang of grief pierced his heart. There came also a severe pain in his belly, beginning with a violent attack. . . . So he was carried quickly into the palace, and the news sped abroad among all that he would certainly die before long. . . . And when he had suffered continuously for five days from the pain in his belly, he departed this life in the fifty-fourth year of his age and the seventh of his reign” The parallels between the two accounts [that of Luke and Josephus] are obvious, as is also the absence of collusion between them." Josephus, Antiquities, xix.8.2 cited by Ref-0239, p. 108.


Herod - appointed king - date - Steinmann : chronology - B.C. 0039 (late) - Herod appointed king - Steinmann
Herod - conquers Jerusalem - date - Steinmann : chronology - B.C. 0036 - Herod conquers Jerusalem - Steinmann
Herod - death - date - Jones : chronology - B.C. 0004 - Herod - death - Jones
Herod - first regnal year - date - Steinmann : chronology - B.C. 0038 (Tishri) - Herod first regnal year - Steinmann
Herod - king vs. Jesus : Mat. 2:2

✪ Immediately prior to the birth of Jesus, there was protracted struggle regarding the rule of Israel which provides background regarding Herod’s paranoia of another possible king: "Hyrcanus [134-104 B.C.] did not claim the title of king, but acted as if he occupied that position. . . . Unlike his predecessors, Aristobulus openly claimed the tile of king. . . . Aristobulus’s widow, Salome Alexandra, released his brothers from prison and offered herself in marriage to one of the, Alexander Jannaeus [103-76]. This enabled him to become both king and high priest. . . . Antigonus, the last Maccabean ruler, was locked in a bitter struggle for control with Herod and his brother Phasael until the invasion of the Parthians in 40 B.C. In response to promises by Antigonus, the Parthians captured Phasael and Hyrcanus II. They then enthroned Antigonus as king and high priest of the Jews. Herod, however, gained Roman assistance and was given authority in the land of Israel. A return of the Parthians in 38 briefly restored the rule to Antigonus. By 37 Herod emerged the victor, theoretically an independent monarch, but in fact a puppet of Rome. It is he whom history labeled King Herod (Mat. 2:1) and Herod the Great. The execution of Antigonus ended the Hasmonean Dynasty." Ref-1200, pp. 86-87.


Herod - rebuked by John : John the Baptist - rebukes Herod
Herod - reconstructed temple - date - Price : chronology - B.C. 0020 - Zerubbabel's Temple reconstructed by Herod
Herod - reconstructs temple - date - Steinmann : chronology - B.C. 0020 - Zerubbabel’s Temple reconstructed by Herod
Herod - the Great - brutality : Mat. 2:16

"Herod's slaughter of children up to two years of age was only to make certain that his infant rival did not escape. This is in keeping with his documented wicked and ruthless character. He had already had 3 of his own sons murdered, 45 members of a rival faction slain, his wife's 17 year old brother drowned in a bath, her 80 year old grandfather put to death, and even had her falsely accused and executed -- all in order to secure the throne for himself." Ref-0186, p. 227. "As a general, he [Herod the Great] was everywhere victorious; as a diplomat, he knew no equal; as a legislator, he displayed unexampled wisdom and care for his kingdom and the interests of his people. A lover of the arts and a patron of religion, he was, nevertheless, a monster of impiety, an Idumean Nero, who would stop at nothing to attain his selfish ends. It was this Herod, so-called “the Great,” that rebuilt the temple in unparallelled grandeur; and he made it his boast to have outdone Solomon himself. The restored building gleamed with gold and costly marbles, and was the pride of the nation of Israel and the wonder of their neighbors. Once he had set his mind upon the attainment of any object, Herod allowed nothing to hinder the consummation desired. He moved on through bloody crimes and vilest barbarities to the goal he had before him of being considered the ablest and wealthiest of the kings of the East, winning thus for himself the title “Magnus,” or as we say, Herod the Great." Ref-1126, pp. 91-92.


Herod - the great dies - Young : chronology - B.C. 0001 - Herod the great dies - Young
Herodias : Antipas - Herodias
Herodias - Antipas : Antipas - Herodias
Herods : Mat. 2:1; Mat. 14:1-12; Mark 6:14-29; Luke 1:5; Acts 4:27; Acts 12:1

"Herod Antipas. . .was a younger son of Herod the Great. . .Upon his father's death, Antipas, the younger son, became tetrarch of Galilee and Perea. He is the Herod who put to death John the Baptist (Mat. 14:1-12; Mark 6:14-29)." Ref-0105, p. 231. Ref-0117, pp. 122-123 contains a chart and description of the Herodian Family. In Ref-0026 xviii.5.2, Josephus records "Now some of the Jews thought that Herod's army had been destroyed by God, and that it was a very just penalty to avenge John, surnamed the Baptist. For Herod had killed him, though he was a good man, who bade the Jews practice virtue, be just one to another and pious towards God, and come together in baptism. . .", cited by Ref-0122, p. 265. Herod the Great (Mat. 2:1; Luke 1:5). Herod Antipas (Mat. 14:1-12; Mark 6:14-29; Acts 4:27). Herod Agrippa I (Acts 12:1). See the chart titled, Herod the Great and His Descendants in Ref-1200, p. 98.


Herze Homburg : Herze Homburg - Isa. 53
Herze Homburg - Isa. 53 : Isa. 53:1

"Herz Homburg, in his Korem, written in 1818, wrote: ‘The fact is, that it refers to the King Messiah, who will come in the latter days, when it will be the Lord's good pleasure to redeem Israel from among the different nations of the earth.’" Ref-0011, p. 128.


Herzig, S. (1997). Jewish Culture and Customs (electronic ed.). Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc. : Ref-0401
Herzig, S. (1997). Jewish Culture and Customs (electronic ed.). Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc. - Logos-0161 : Ref-0401
hesitation : fear - too cautious
hesitation - fear causes : fear - too cautious
Heth :

✪ Hittites, 800 year empire.


Hewett, James A., New Testament Greek: A Beginning and Intermediate Grammar : Ref-1335
Hewett, James A., New Testament Greek: A Beginning and Intermediate Grammar - New Testament Greek: A Beginning and Intermediate Grammar, James A. Hewett : Ref-1335
Hezekiah : archaeology - Hezekiah's water tunnel ; covenant - Hezekiah; difficulty - Hezekiah's tribute ; Hezekiah - Ahaz - coregency ; Hezekiah - Hoshea - reigns overlap ; Hezekiah - intercedes; Hezekiah - life extended; Hezekiah - passover - Thiele error ; Hezekiah - pride; Hezekiah - sin
Hezekiah - Ahaz - coregency : 2K. 18

"Thiele failed to recognize that the synchronisms of Hezekiah of Judah and Hoshea of Israel in 2 Kings 18 imply that Hezekiah at this time was coregent with his father Ahaz. This was a blind spot on Thiele's part, because he recognized that Hezekiah's father, grandfather, and great-grandfather had coregencies with their fathers, and Hezekiah had a coregency with his son; thy then rule out a coregency of Hezekiah with Ahaz? But even though Thiele's colleague Siegrfied Horn and many others pointed out this explanation of the synchronisms in 2 Kings 18, Thiele refused to accept that solution and did not even discuss it in the final two editions of his book." Rodger C. Young, Inductive and Deductive Methods as Applies to OT Chronology, Ref-0164, Vol. 18 No. 1 Spring 2007, 99:116, p. 105.


Hezekiah - covenant : covenant - Hezekiah
Hezekiah - Hoshea - reigns overlap : 2K. 17:1; 2K. 17:6; 2K. 18:1; 2K. 18:9-10

"As formerly reported, Thiele employed his “dual dating” technique to develop a chronological scheme that denies the testimony of II King s 18:9-10 which synchronizes the fourth and sixth years of Hezekiah with the seventh and ninth of Hoshea respectively. . . . Thus, Thiele's anti-Biblical scheme has been shown to violate the plain teachings of II Kings 17:1, 17:6 and 18:1, 9-10 which place Hoshea and Hezekiah as having overlapping reigns, a fact which Thiele himself acknowledges having done." Ref-0186, p. 185.


Hezekiah - intercedes : 2Chr. 30:17-20
Hezekiah - life extended : Isa. 38:1-5
Hezekiah - passover - Thiele error : 2K. 18:13-37; 2Chr. 32:1-23; Isa. 36:2-27

"The real problem is that the Scriptures have recorded the accounts of two Assyrian invasions; one being briefly described in II Kings 18:13-16 and the other from 18:17 to 18:37 (also in II Chr. 32:1-23; Isa. 36:2-37;38), but Thiele has combined them into a single event and then forced the Assyrian account and its date upon this composite. . . . Again, Thiele advanced 701 B.C. as the fourteenth year of Hezekiah. He also fixed the fall of Samaria as B.C. 723, a date which places these two events 22 years apart . . . However, as Faulstich pointed out in 1987, II Kings 18:9-10 state that Samaria fell in the sixth year of Hezekiah and that in his fourteenth Sennacherib invaded his domain, thereby defining the two episodes as being separated by only 8 years . . . Thus by wrongly determining the two different accounts to be one and the same and then forcing the 701 (702) Assyrian date to be the fourteenth of Hezekiah, Thiele has created an anachronism." Ref-0186, p. 168. "Thus it is evident that the B.C. 726 Passover during the first year of Hezekiah took place before the fall of Samaria and not afterward as Thiele would have it." Ref-0186, p. 171.


Hezekiah - pride : 2Chr. 32:25
Hezekiah - sin : Jer. 26:18-19
Hezekiah - tribute - difficulty : difficulty - Hezekiah's tribute
Hezekiah - water tunnel : archaeology - Hezekiah's water tunnel

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