CrossLinks Topical Index - SA


Sabbath : crucifixion - day of preparation ; Sabbath - blessing for keeping; Sabbath - carrying load on; Sabbath - commerce on; Sabbath - day's journey between Jerusalem and Mt. of Olives ; Sabbath - death penalty; Sabbath - delight; Sabbath - for man; Sabbath - gates closed; Sabbath - healing on; Sabbath - high; Sabbath - instituted; Sabbath - keep; Sabbath - land - calendar of Sabbatical years ; Sabbath - land - forced; Sabbath - Lord of ; Sabbath - modern Israel ; Sabbath - no longer required ; Sabbath - not kept; Sabbath - origin ; Sabbath - penalty for breaking; Sabbath - prohibitions; Sabbath - rest ; Sabbath - sign of Mosaic covenant; Sabbath - sundown to sundown ; Sabbath - work permitted in Temple
Sabbath - blessing for keeping : Jer. 17:24-26
Sabbath - carrying load on : Jer. 17:21-27; John 5:10
Sabbath - commerce on : Ne. 13:15
Sabbath - day's journey between Jerusalem and Mt. of Olives : Mat. 21:1; Mat. 26:30; Mark 11:1; Mark 14:26; Luke 19:37; Luke 22:39; John 8:1; Acts 1:12

✪ The rabbis determined 3/4 mile as the distance allowed for travel on the Sabbath as follows. They combined Ex. 16:29 (every man is to abide in his place) with Ex. 31:13 (keep My Sabbaths) -- neither of which specify anything concerning distance -- with Num. 35:5,26,27 (distance a manslayer can leave a city of refuge) to decided upon 2,000 cubits, or 3/4 of a mile. Ref-0100, Tape 3:A. "“A Sabbath day’s journey” (Acts 1:12) was not an exact measurement at all, but one of the fences around Torah. It prescribes the distance one could travel from one’s place of residence without breaking the fourth commandment. According to the Talmud, a Sabbath day’s journey was only about 2,000 cubits (or about 1,150 yards),60 but it could be expanded, almost limitlessly, by using the practice of erub (extending limits by establishing temporary residences or amalgamating adjacent properties). [60] Babylonian Talmud Erubin 51a." Ref-1200, p. 259.


Sabbath - death penalty : Ex. 31:14
Sabbath - delight : Isa. 58:13
Sabbath - for man : Mark 2:27
Sabbath - gates closed : Ne. 13:19-22; Mat. 24:20
Sabbath - healing on : Mat. 12:12-13; Mark 1:21-27; Mark 3:2-5; Luke 6:6-10; Luke 13:10-16; Luke 14:1-6; John 5:9; John 5:16-18; John 7:22-23; John 9:14-16
Sabbath - high : Ex. 12:16
Sabbath - high - day after crucifixion : crucifixion - day of preparation
Sabbath - instituted : Ex. 20:8-11
Sabbath - keep : Ex. 20:8; Ex. 31:13; Ex. 34:21; Ex. 35:2; Deu. 5:12; Isa. 56:2; Isa. 56:6-7; Isa. 58:13; Jer. 17:21; Eze. 20:12; Eze. 20:20; Lev. 26:2
Sabbath - land - calendar of Sabbatical years : Lev. 25:2-15; Ex. 23:10; 2Chr. 17:7-9; 2K. 19:29; 2K. 23:1-2; Isa. 37:30; Eze. 40:1

✪ See Ref-0840, pp. 118-121. "Dating these Sabbatical years has been the occasion of considerable controversy, with basically two competing systems. The two systems are associated with the name of Benedict Zuckermann, whose calendar places the start of a Sabbatical year associated with Herod the Great’s siege of Jerusalem in Tishri of 38 B.C. (1857/1974:61), and the calendar of Ben Zion Wacholder, which starts the Sabbatical year one year later, in Tishri of 37 B.C. (1976:32). All attempts, however, to project post-exilic Sabbatical cycles back into pre-exilic times have failed . . . The reason for this is that counting was interrupted during the exile, since the stipulations of the Sabbatical years were only commanded to be observed while Israel was in its land (Lev. 25:2). . . . As part of the reforms under Ezra and Nehemiah, the observance of the Sabbatical years was reinstituted (Ne. 10:31). That counting was renewed at this time is stated explicitly in chap. 30 of the Seder Olam (second century A.D.) and the Talmud (Arakin 32b). We therefore should not expect that pre-exilic Sabbatical years can be back-calculated from those observed after the exile. But there is a date to which the calendar of pre-exilic Jubilee and Sabbatical years can be anchored, and it is less ambiguous than Josephus’s account of a post-exilic Sabbatical year in the days of Herod. This date has all the desirable qualifications: it is precise; it is derived from the biblical text; and it marks both a Jubilee and a Sabbatical year, thus providing at one stroke the needed starting-point so that the timing of pre-exilic Sabbatical and Jubilee years can be determined. This all-important date can be determined from the Hebrew text of Ezekiel 40:1, the verse that Ezekiel gives to date the vision that occupies the last nine chapters of his book. . . . What is striking [in Eze. 40:1] is the apparent inconsistency in saying it was both a New Year’s day and the tenth of the month. In order to reconcile this, most English translations render Rosh HaShanah as an indefinite “beginning of the year,” instead of the specific meaning that is familiar to all who are acquainted with the Jewish calendar, namely “New Year’s Day.” It seems that translators could not understand how “New Year’s Day” could be on the tenth of the month, and so they used the more indefinite expression, indicating that it was sometime around the beginning of the year. This is in spite of the meaning that Rosh HasShanah bears down to modern times, as referring to a specific day. Although Rosh HaShanah at present is always celebrated on the first of Tishri, there was one time when it moved nine days later to the tenth of the month. That was in a Jubilee year. Leviticus 25:9 says that the Jubilee year was to be announced by the blowing of the shofar on the tenth of Tishri, the Day of Atonement. Since in all other years the (agricultural) year started on the first of Tishri, it follows that Ezekiel’s vision was at the beginning of a Jubilee year. The Talmud agrees that Ezekiel saw his vision on the Day of Atonement at the beginning of a Jubilee year (Arakin 12a). The Hebrew text of the Seder Olam (chap. 11) states that Ezekiel saw his vision at the beginning of a Jubilee without citing the part of Ezekiel 40:1 saying that it was Rosh HaShanah and also the tenth of the month, indicating that the Seder Olam’s statement may have been based on historical remembrance and not on just the textual argument. . . . Ezekiel’s statement that the year was both the 25th year of the captivity he shared with Jehoiachin and also 14 years after Jerusalem fell cannot be reconciled with a 586 date for the fall of the city. It is, however, consistent with a date for the fall in the summer of 587 B.C. and a date on the tenth of Tishri, 574 B.C. for the vision." Rodger C. Young, Evidence for Inerrancy from a Second Unexpected Source: the Jubilee and Sabbatical Cycles, Ref-0066 21:4 (2008), 109:122, p. 115. "Previously it was stated that the timing of all Jubilee years can be calculated by going back in 49-year intervals from Ezekiel’s Jubilee that started in Tishri of 574 B.C. . . . we find that the year beginning in Tishri of 1406 B.C. was the first year of a Jubilee cycle. . . . This is identical to the date for the entry into Canaan that can be derived from 1 Kings 6:1, the verse which synchronizes Solomon’s fourth year with the 480th year of the Exodus-era. . . . The Seder Olam (chap. 11) and the Talmud (Arakin 12b) give the number of Ezekiel’s Jubilee: the 17th. This is in exact agreement with the entry into Canaan in 1406 B.C." Rodger C. Young, Evidence for Inerrancy from a Second Unexpected Source: the Jubilee and Sabbatical Cycles, Ref-0066 21:4 (2008), 109:122, pp. 118-119. "The Law could have been read at any time, so there was one chance in seven that a given reading would happen in a Sabbatical year. The odds, however, that both readings (2 Chr 17:7-9; 2 Kgs 23:1-2) would be in a Sabbatical year is only one in 49. The probability that both readings were in a Sabbatical year and that the year of the land lying voluntarily fallow in Isaiah’s day (2 Kgs 19:29; Isa 37:30) is also a match for the Sabbatical year calendar is one divided by seven to the third power (one in 343 or 0.29 percent). This makes it unlikely these events are inventions of exilic or post-exilic scribes. That all of them match the calendar of Jubilee and Sabbatical cycles testifies to the faithfulness of the priests in preserving the times of the cycles, and also to the authenticity of the historical events that are dated by them." Ref-1307, p. 52


Sabbath - land - forced : Lev. 26:34-35; Lev. 26:43
Sabbath - Lord of : Mat. 12:8; Mark 2:28

"From the perspective of the Torah as I understand it, only God is lord of the Sabbath. . . So I say to the disciple, is it really so that your master, the son of man, is lord of the Sabbath? Then - so I asked before, so I ask again - is your master God?" Ref-0137, pp. 87-88.


Sabbath - modern Israel : Mat. 24:20

"2. SABBATH UPHELD IN ISRAEL A Jewish-oriented Supreme Court decision was handed down this morning. Hon. Dalia Dorner ruled that the Jewish Sabbath is ‘in keeping with the values of the State of Israel’ and that the ban on Sabbath work does not negate the Basic Law: Freedom of Employment. The Handyman Company had been fined 155,000 shekels for employing workers on Sabbath, and in turn sued the State against the Sabbath law. In rejecting the suit, Justice Dorner wrote, ‘The determination of the Sabbath as the Jews’ day of rest embodies the values of the State as Jewish and democratic.’" Arutz Sheva News Service [http://www.IsraelNationalNews.com] Sunday, March 23, 2003 / Adar Bet 29, 5763. "Haredi [ultra-Orthodox Jews -- one who trembles in awe of God] are very, very conservative as they try to keep the Old Testament Law, word for word, all 613 Jewish laws! . . . For instance, on Shabbat, they can’t do any work whatsoever. They tear up their toilet paper the day before in a little pile next to the toilet so they don’t have to do work (tearing toilet paper) on Shabbat. Nor do they make or receive phone calls drive a car, or do anything that could be considered work. Most all the hotels in Israel have a specially designated elevator to use on Shabbat. it goes up and down all day automatically stopping at each floor. That way, the Haredi can use the elevator without pushing buttons -- which would be considered “work.” The wives cook all the food for Shabbat the day before." Bill Perkins, "Who are the 144,000 in Revelation?", Compass Communique, Spring 2011, p. 6.


Sabbath - no longer required : Acts 15:22-29; Acts 21:24-25; Rom. 14:5; Gal. 3:13; Gal. 4:9-11; Col. 2:16

"those who had lived in antiquated practices [Judaism] came to newness of hope, no longer keeping the Sabbath but living in accordance with the Lord's day, on which our life also arose through him", Ignatius, "The Letter of Ignatius to the Magnesians", Ref-0217, p. 95.


Sabbath - not kept : Ne. 13:15-18
Sabbath - origin : Ex. 16:23; Ex. 20:8-11

"The Sabbath is one of those pre-Mosaic institutions; it was enforced in but not originated by the Sinaitic revelation, for it was recognized as existing before the enunciation of the fourth commandment, as for example, in connection with the gathering of manna (Ex. 16:23). The truth of this assertion is conformed [sic] by the fact that there are traces of it among the primeval nations. The Babylonians knew it as “a day of rest for heart.” Among the thousands of tablets found at the site of Nineveh -- where they were deposited by Assurbanipal -- the Sardanapalus of the Greeks, are the copies of Akkadian inscriptions of dating (according to George Smith) beyond 2000 B.C., which testify to the observation of a sacred day, a seventh day of rest. Similar vestiges of a primeval Sabbath are found in the ancient literatures of India, China, and other lands." Jacob Gaddala, The Cultural Background of the Pentateuch in Defense of Mosaic Authorship, Ref-0785, Volume 15, Number 44, April 2011, 33-40, p. 36.


Sabbath - penalty for breaking : Ex. 35:2; Num. 15:32-36; Jer. 17:27
Sabbath - practice today : Sabbath - modern Israel
Sabbath - prohibitions : Ex. 16:25-27 (no gathering of manna); Ex. 16:29 (no travel); Ex. 31:14 (no work); Ex. 35:3 (no kindling of fire); Lev. 23:3 (stay home); Num. 15:32 (no gathering wood); Deu. 5:12 (no work); Jer. 17:21 (bear no burden); Amos 8:5 (no trading); Ne. 10:31 (no marketing); Ne. 13:15 (no marketing); Ne. 13:19 (no marketing)
Sabbath - rest : Gen. 2:2; Ex. 20:8; Ex. 23:12; Deu. 5:14; Deu. 12:9; 2Chr. 20:30; Ps. 95:11; Jer. 50:6; Heb. 4

"An interesting exegetical example concerns Genesis 2;2, where the Hebrew reads, “On the seventh day God ended his work.” In contrast, the Greek version (and the Samaritan Pentateuch, the Peshitta, and the Genesis Midrash [Bereshith Rabbah]) reads, “On the sixth day God ended his work.” The Hebrew expression could be construed to mean that God actually did some work on the seventh day before he rested. Because of the importance of this passage for Sabbath-keeping, this point apparently was argued and settled among Jewish exegetes, so texts subsequent to that exegetical discussion were reworded to avoid suggesting that God created anything on the seventh day. The cessation of work on the sixth day is meant to indicate that God must have worked right up to the last moment before the seventh day, but ceased his work as soon as the seventh day had begun. . . . . To complicate the [textual criticism] matter further, the evidence that the Greek reading in Genesis 2:2 also appears in the Samaritan Pentateuch raises the question whether the Hebrew parent text from which the Greek was translated already contained the reading." Ref-0838, p. 98.


Sabbath - sign of Mosaic covenant : Ex. 31:13; Ex. 31:17; Ne. 9:14; Eze. 20:12; Eze. 20:20
Sabbath - sundown to sundown : Ne. 13:19

"On Saturday evenings the Sabbath began at six o’clock according to the New England understanding that the duty required by the Fourth Commandment commenced at nightfall. Almost the whole population would be at the one meeting house on Sunday mornings and again at 2 pm in the afternoon, at which times, it is said, sermons might last for two hours." Ref-1302, p. 84


Sabbath - work permitted in Temple : Num. 28:9-10; Num. 28:3-8; Lev. 24:8; 1Chr. 9:32; Mat. 12:5; John 7:22

"So it was clear to everybody that what was not to be done outside of the Temple, in secular space, was required to be done in holy space, in the Temple itself. When, therefore, Jesus says that something greater than the Temple is here, he can only mean that he and his disciples may do on the Sabbath what they do because they stand in place of the priests in the Temple: the holy place has shifted, not being formed by the circle made up of the master and his disciples." Ref-0137, p. 83.


Sabbaths : Sabbaths - plural ; Sabbaths - profaned
Sabbaths - plural : Eze. 20:3; Eze. 20:16; Mat. 12:1-12; Mat. 28:1

"The term Sabbath is frequently (one-third of all of its New Testament occurrences) in the plural form in the New Testament when only one day is in view. For example, in Matthew 12:1-12 both the singular and the plural forms are used (cf. esp. v. 5). There is then no real case for a Passover Sabbath which occurred the day before the regular weekly Sabbath." Ref-0044, pp. 69-70.


Sabbaths - profaned : Eze. 20:3; Eze. 20:16-24; Eze. 22:8; Eze. 22:26
sabbatical : Ref-1554
sabbatical - cycle : Ref-1554
sabbatical - cycle - jubilee : Ref-1554
sabbatical - inerrancy - jubilee : Ref-1554
sabbatical - jubilee : Ref-1554
Sabellianism : Sabellianism - meaning ; Trinity - modalism
Sabellianism - meaning :

"Sabellianism denied that God is in three persons, affirming that the Father, Son, and Holy Spirit are merely modes of manifestation. . . Sabellianism was naved after its principal advocate, Sabellius. . .at the beginning of the third century." Ref-0019, p. 240.


Sabellianism - Trinity : Trinity - modalism
Sach, Andrew, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution : Ref-1291
Sach, Andrew, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution - Jeffery, Steve, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution - Ovey, Michael, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution : Ref-1291
Sach, Andrew, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution - Ovey, Michael, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution : Ref-1291
Sach, Andrew, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution - Ovey, Michael, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution - Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution, Steve Jeffery, Michael Ovey, Andrew Sach : Ref-1291
Sach, Andrew, Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution - Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution, Steve Jeffery, Michael Ovey, Andrew Sach : Ref-1291
sacred : sin - mixing with sacred
sacred - mixing sin with : sin - mixing with sacred
sacrifice : abortion - sacrifice to self instead of idols; atonement - without sacrifice ; bird - sacrifice not severed; demons - sacrifice to; fire - consuming sacrifice ; Gehenna - Valley of Hinnom - child sacrifice; Gentile - sacrifices - OT ; hand - laid on head of offering; living - sacrifice; offering - categories; offering - daily; offering - monthly; offering - purchase; pagan - sacrifice ; praise - sacrifice; sacrifice - acceptable; sacrifice - accepted by fire; sacrifice - animal - limited effectiveness; sacrifice - before priesthood; sacrifice - blemished; sacrifice - child ; sacrifice - child prohibited; sacrifice - ended ; sacrifice - for priest; sacrifice - human ; sacrifice - location; sacrifice - men for animals; sacrifice - men to idols; sacrifice - mercy over; sacrifice - missing ; sacrifice - must cost; sacrifice - not given; sacrifice - not to God in wilderness; sacrifice - numerous animals ; sacrifice - obedience to commands substituted ; sacrifice - of firstborn; sacrifice - one time; sacrifice - perfect ; sacrifice - praise over; sacrifice - priests on altar; sacrifice - second Temple stopped ; sacrifice - stopped before abomination ; sacrifice - to idols - eating ; sacrifice - to other gods; sacrifice - types ; sacrifice - unacceptable; sacrifice - vs. obedience; sacrifice - vs. worship; sin - offering unnecessary; temple - sacrifice - location; temple - sacrifice future ; temple - sacrifice without
sacrifice - abortion - to self instead of idols : abortion - sacrifice to self instead of idols
sacrifice - acceptable : Rom. 15:16; Heb. 12:28; 1Pe. 2:5
sacrifice - accepted by fire : Jdg. 6:21; 1K. 18:38; 1Chr. 21:26-28; Acts 2:3
sacrifice - animal - limited effectiveness : Heb. 10:4; Heb. 10:11
sacrifice - atonement without : atonement - without sacrifice
sacrifice - before priesthood : Ex. 24:5
sacrifice - bird not severed : bird - sacrifice not severed
sacrifice - blemished : Mal. 1:8; Mal. 1:13
sacrifice - categories : offering - categories
sacrifice - child : Lev. 18:21; Lev. 20:2-5; Deu. 12:31; Deu. 18:10-12; 2K. 3:27; 2K. 16:3; 2K. 17:17; 2K. 17:31; 2K. 21:6; 2K. 23:10; 2Chr. 28:3; 2Chr. 33:6; Ps. 106:37; Isa. 57:5; Jer. 7:31; Jer. 19:4-5; Jer. 32:35; Eze. 16:20-21; Eze. 20:26; Eze. 20:31; Eze. 23:37; Eze. 23:39; Hos. 5:7 (?); Mic. 6:7

✪ See sacrifice - human, Tophet - child sacrifice. "The children were first slain in this heathen practice, then burned. . ." Ref-0171, pp. 88-89. ". . .exposure of infants to die prevailed as a cruel custom in the ancient world, where children were cast out into the open field; even worse, female children among the Arabs were buried alive." Ref-0171, p. 86. "It was a double accusation against adultery and murder [Eze. 23:37]. They dared to worship in the temple of God on the same day that they made their sacrifice of their children to Molech worship." Ref-0171, p. 135. "Some ancient cultures sacrificed humans to gain increase from the gods. In Aztec culture, the most important time in the calendar was the month of first-fruits, when the Aztecs sacrificed children in the temple of Xipe, the god of planting and seedtime. At that time they also burned humans to the sun god Tonatiuh. The reason for those offerings was simply to pacify the gods so they would bless the Aztecs with good crops. . . . if one hoped for the blessing of many children, he would slay his first-born to honor the gods." John Currid, Abortion: Child Sacrifice Today?, Ref-0066, Vol. 25 No.1 Winter 2012, 13-15, p. 14. Questionable: Hos. 5:7 (?);


sacrifice - child - Valley of Hinnom : Gehenna - Valley of Hinnom - child sacrifice
sacrifice - child prohibited : Deu. 12:31; Deu. 18:10
sacrifice - consumed by fire : fire - consuming sacrifice
sacrifice - daily : offering - daily
sacrifice - ended : Dan. 8:11; Dan. 9:27; Joel 1:13 (?); Rev. 11:1-2

✪ Questionable: Joel 1:13 (?);


sacrifice - for priest : Lev. 9:7; Lev. 16:6; Lev. 16:33; Heb. 5:3
sacrifice - Gentile - OT : Gentile - sacrifices - OT
sacrifice - hand laid on head : hand - laid on head of offering
sacrifice - human :

✪ See sacrifice - child. "Archaeologists investigating a Bronze Age tomb in ancient Mesopotamia have uncovered signs of child sacrifice. The tomb chamber, which was discovered in 2014, contained the bodies of two 12-year-olds – a boy and a girl, along with hundreds of bronze arrow heads. The remains of eight other people, aged 11-20 years old, were also found carefully arranged outside of the door to the main chamber. Two of these displayed evidence of skeletal trauma from stabbing or cutting, leading researchers to conclude that the eight would have been retainer sacrifices – people sacrificed to accompany and serve the important deceased in the afterlife. Human "retainer" sacrifices like this have been found at the Royal Cemetery of Ur, the hometown of Abraham. Given the presence of retainer sacrifices and the large number of quality items buried in the main chamber, researchers believe the two 12-year-old children were from a family of high social standing. They have linked this burial with the rise in the hierarchical centralized societies in Mesopotamia in the third millennium BC." Bryan Windle, Bronze Age Tomb Displays Evidence of Child Sacrifice, [http://www.biblearchaeology.org/post/2018/07/05/Bronze-Age-Tomb-Displays-Evidence-of-Child-Sacrifice.aspx] "Cook declined to become involved in the continuing local war against Moorea, but he did attend a human sacrifice connected with its poor progress (the victim had, in fact, been killed earlier)." Ref-1557, par. 1103.


sacrifice - living : living - sacrifice
sacrifice - location : Lev. 17:3-4; Lev. 17:8-9; Deu. 12:6-7; Deu. 12:11-14; Deu. 12:17-18; Deu. 16:5-7
sacrifice - men for animals : Isa. 34:6-8; Jer. 46:10; Eze. 39:17-20; Zep. 1:7-8
sacrifice - men to idols : Eze. 6:4-5; Eze. 6:13
sacrifice - mercy over : Isa. 1:11-17; Hos. 6:6; Mat. 9:13; Mat. 12:7
sacrifice - missing : Hos. 3:4

"Away from their land and temple, the Hebrews were thrown into proximity with paganism. In this new situation they faced a series of difficulties. Maintaining ceremonial cleanness was more difficult. Daily they were forced to make contact with persons and things that brought defilement. Without the temple and the priesthood the means of eradicating this uncleanness were either not available or far less accessible." Ref-1200, p. 110. "Perhaps imperceptibly at first, there came a shift of emphasis away from the temple and ceremony to morals and ethics. After all, it had been the neglect of this part of her religion that had brought Israel to such dire straits. Since the temple stood no more, only the moral and ethical part of religious practice was still possible. The implications of this shift are evident. The focus on participation in ritual and ceremony gave way to study of the law and its application to daily life. Whereas ceremonial observance had required a central temple, religious Jews now gathered in places designed for study, discussion, and the administration of justice (eventually synagogues). Leadership of the people moved from the professional priestly tribe to lay scholar-teachers (eventually scribes and rabbis) who knew and could apply the precepts; thus the old aristocracy of birth had to compete with one of learning." Ref-1200, p. 123. "In view of the loss of Herod’s temple, the rabbis allowed various substitutes for sacrifices: (1) reading of the law, (2) fasting, (3) prayer, and (4) deeds of charity and justice.16 [16] Babylonian Talmud Megillah 31b (see also Aboth 4:3); Berakoth 17a; Sanhedren 43b (=Sotah 5b); Sukkah 49b." Ref-1200, pp. 154, 343-344. "The other road from Jerusalem led down to the coastal town of Yavneh. This was the city that a Galilean rabbi named Yohanan ben Zakkai entered when he escaped from the Roman siege of Jerusalem around A.D. 68. When the Jerusalem Temple was destroyed in A.D. 70, Yohanon was deep into the study of Scripture, trying to determine how to live as a Jew in a situation where there was no Temple, no altar, and no sacrifice. In the years that followed, Yohanon ben Zakkai led a movement to modify and update Judaism. A verse that shed light on his way was Hosea 6:6 . . . Accordingly, it is believed by many Jews that God no longer desires blood sacrifices for sin but accepts in their place acts of repentance, charity, prayer, and fasting." Ref-1383, p. 135.


sacrifice - monthly : offering - monthly
sacrifice - must cost : 1Chr. 21:24
sacrifice - not given : Isa. 43:23-24; Hos. 3:4
sacrifice - not to God in wilderness : Deu. 32:17; Jos. 24:14-15; Amos 5:25; Acts 7:42
sacrifice - numerous animals : Num. 29; 2S. 6:13; 1K. 3:4; 1K. 8:5; 1K. 8:63; 1Chr. 29:21; 2Chr. 1:6; 2Chr. 5:6; 2Chr. 7:5; 2Chr. 15:11; 2Chr. 29:32; 2Chr. 30:24; 2Chr. 35:7-9; Ezra 6:17; Mic. 6:7

"In the time of the Second Temple it is estimated that as many as 600,000 sacrifices took place annually." Ref-0146, p. 536. "In the Old Covenant there were many sacrifices; the official number annually no less than 1,273 (according to Num. 28 and 29), and thus together from Moses to Christ nearly two millions, apart from the unnumbered millions upon millions of private offerings (Lev. 1; 3; 4; 5)." Ref-0197, p. 140.


sacrifice - obedience to commands substituted : Dan. 1:8; Dan. 3:12; Dan. 6:5; Dan. 6:10

✪ See sacrifice - vs. obedience. "the exilic and post-exilic prophets, living for a time without a functioning Temple and service, apparently substituted mizvot (‘[obedience to] commandments’) as spiritual sacrifices (Dan. 1:8; 3:12; 6:5,10) until actual sacrifices could be continued (Ezra 3:2-6)." Ref-0146, p. 290.


sacrifice - of firstborn : Gen. 22:9; Deu. 15:19-21; 2K. 3:27; Mic. 6:7
sacrifice - one time : John 19:30; Heb. 7:27
sacrifice - pagan : pagan - sacrifice
sacrifice - perfect : Ex. 12:5; Ex. 29:1; Lev. 1:3; Lev. 1:10; Lev. 3:1; Lev. 3:6; Lev. 4:3; Lev. 4:23; Lev. 4:28; Lev. 4:32; Lev. 5:15; Lev. 5:18; Lev. 6:6; Lev. 9:2-3; Lev. 14:10; Lev. 22:19-25; Lev. 23:12; Lev. 23:18; Num. 6:14; Num. 19:2; Num. 28:3; Num. 28:9; Num. 28:11; Num. 28:19; Num. 28:31; Num. 29:2; Num. 29:8; Num. 29:13; Num. 29:17; Num. 29:20; Num. 29:23; Num. 29:26; Num. 29:29; Num. 29:32; Num. 29:36; Deu. 15:21; Deu. 17:1; Eze. 43:22-23; Eze. 43:25; Eze. 45:18; Eze. 45:23; Eze. 46:4; Eze. 46:6; Eze. 46:13; Eph. 5:27; 1Pe. 1:19

"That animal must be free from all defect or blemish to make it the more apparent that its blood was shed not for its own deficiencies but for the sin of another." Ref-0096, p. 77.


sacrifice - praise : praise - sacrifice
sacrifice - praise over : Ps. 69:30
sacrifice - priests on altar : 1K. 13:2
sacrifice - purchase : offering - purchase
sacrifice - second Temple stopped :

"On August 6 [70 A.D.] the daily sacrifice ceased in the temple. It had been offered every morning for more than five hundred years save for the period of the Syrian persecution when an abomination had occupied the Holy of Holies." Ref-0150, p. 285.


sacrifice - sin unnecessary : sin - offering unnecessary
sacrifice - stopped before abomination : Dan. 8:13; Dan. 9:27; Dan. 11:31; Joel 1:13 (?)

✪ Questionable: Joel 1:13 (?);


sacrifice - temple - future : temple - sacrifice future
sacrifice - temple - location : temple - sacrifice - location
sacrifice - to demons : demons - sacrifice to
sacrifice - to idols - eating : Ps. 106:28; Dan. 1:8; Ex. 34:15; Num. 25:2; Acts 15:20; Acts 15:29; 1Cor. 8; 1Cor. 10:18-33; Rev. 2:14; Rev. 2:20

✪ The dietary restrictions upon Gentiles by the Jerusalem council (Acts 15:20,29) was out of concern for retaining Gentile fellowship with Jewish believers. Paul allows such meat sacrificed to idols to be eaten (1Cor. 8:7; 1Cor. 10:18-33), but only when it does not cause offense to brothers.


sacrifice - to other gods : Ex. 22:20; Jer. 1:16
sacrifice - types :

"There were five major types of sacrifices. They differed in motive, material, and method: 1. The burnt offering, which called for a domestic animal or bird, was the regular evening and morning sacrifice. It was entirely consumed on the altar and always accompanied by a grain offering. 2. The peace offering (“fellowship offering,” NIV; “sacrifice of well-being,” NRSV), which involved an animal, was a voluntary offering in which family and friends participated. There were three kinds, depending on the motive of the worshiper: the thank (praise) offering recognized God’s unmerited or unexpected blessing; the votive offering was made in payment of a vow; and the freewill offering was an expression of love for God. Each type of peace offering was accompanied by a prescribed grain offering. 3. Sin offerings were made for sin committed unwittingly or for ceremonial defilement (there was no offering for a willful sin). Both the ritual and the victim (domestic animal or bird) varied according to the prominence and economic state of the one who had sinned. 4. Trespass (guilt) offerings were required for ritual infractions or for wrongdoing to another person. These wrongs required both correction or restitution and presentation of an offering. 5. The grain (meal, cereal, food [“meat,” KJV]) offering was the only sacrifice which did not involve animal life; instead the products of the soil were offered. These could be oil or frankincense, parched or roasted grain, unleavened bread, cakes, or wafers. The grain offering usually accompanied some other form of offering, especially the burnt or peace offering." Ref-1200, pp. 67-68.


sacrifice - unacceptable : Gen. 4:5; Lev. 17:3-4; Lev. 17:8-9; Lev. 26:31; Deu. 12:13-14; Deu. 23:18; Ps. 51:16-19; Ps. 40:6; Pr. 15:8; Pr. 21:27; Ecc. 5:1; Isa. 1:11; Isa. 61:8; Isa. 66:3; Jer. 6:20; Hos. 8:11-13; Hos. 9:4; Hos. 12:11; Amos 4:5; Amos 5:21-22; Mic. 6:7; Mal. 1:8-14; Heb. 10:5
sacrifice - vs. obedience : Gen. 4:7; 1S. 13:12; 1S. 15:15; 1S. 15:22; 1K. 3:2-3; 1Chr. 15:13; 2Chr. 33:17; Ps. 50:7-14; Pr. 21:3; Isa. 58:5-7; Jer. 6:19; Jer. 7:21-24; Jer. 14:12; Eze. 44:6-7; Hos. 6:6; Mic. 6:7; Mark 12:33
sacrifice - vs. worship : Ps. 69:31
sacrifice - without temple : temple - sacrifice without
sacrifice begins : chronology - B.C. 0538 - second temple sacrifices resumed - Gilbert
sacrifice begins - second temple - Gilbert : chronology - B.C. 0538 - second temple sacrifices resumed - Gilbert
sacrifices : millennial kingdom - sacrifices ; Paul - sacrifices in temple
sacrifices - future : millennial kingdom - sacrifices
sacrifices - millennial kingdom : millennial kingdom - sacrifices
sacrifices - Paul offers in temple : Paul - sacrifices in temple
saddle : Rachel - saddle not searched
saddle - Rachel's not searched : Rachel - saddle not searched
saddle broken : Num. 19:2; Mark 11:2
Sadducees : Sadducees - deny supernatural ; Sadducees - end of ; Sadducees - Hasmonean supporters ; Sadducees - meaning ; Sadducees - origin
Sadducees - deny supernatural : Mat. 22:23; Mat. 22:29-32; Mark 12:18; Mark 12:24-27; Luke 20:27; Acts 4:1-2; Acts 23:8; Acts 24:21; Acts 26:6-8

✪ The Pharisees believed in a resurrection of the dead. The Sadducees did not believe this. The Sadducees asked whose wife would the woman who was married to 7 husbands be after the resurrection (which they didn’t believe in). Jesus elsewhere uses classic OT passages of the resurrection of the dead (Dan. 12:2; Job 19:25-26; Is. 26:19). The Pharisees believed you could derive doctrine from any part of Scripture, but the Sadducees held that you can only derive doctrine from the five books of Moses. Although you could use the prophets and writings to illustrate doctrine, you could not derive doctrine from anything but the Torah. Since they could not find any teaching on the resurrection of the dead in the five books of Moses, they did not believe in it. So, for Jesus to quote the above OT verses to the Sadducees it would have been non-authoritative for them. So, Jesus quotes Ex. 3:6 (Abrahamic Covenant). Why? In the Abrahamic Covenant a biblical principle is found that they accept. It is, "if God makes a promise to an individual and that individual dies before God’s promise is fulfilled, it obligates God to raise them back to life to fulfill the promise because every promise of God must be fulfilled to the individual to whom He makes it. This is why Abraham was willing to kill Isaac knowing God would fulfill His promises about Isaac one way or another." Arnold Fruchtenbaum, Prophecy and the Nation Israel, Tyndale Theological Seminary. [https://www.tyndale.edu]. "In general it seems the Sadducees had supported those interpretations and procedures which enhanced the prestige, power, and finances of the priestly temple cult and the aristocracy. The Pharisees took the opposite position. . . . As a result of their exclusion of God (fate) from human affairs and their conviction that humans can expect nothing beyond this life, the Sadducees were essentially secularists." Ref-1200, p. 208.


Sadducees - end of :

"Inseparably bound to the political, socieal, and especially the temple-centered institutions of Judaism, the Sadducees passed into the pages of history with the destruction of the Jewish tate and temple in A.D. 70." Ref-1200, p. 208.


Sadducees - Hasmonean supporters :

"At first Hyrcanus favored the Pharisees, but turned from them to the Sadducees when one of the Pharisees, Eleazer, urged him to give up the high priesthood and be content with political and military power. The reason given was the (probably unfounded) rumor that his mother had been a captive and hence was defiled; it is also possible that theological objections to the union of the offices of ruler and priest in a single individual may have been involved. From this time onward, with the sole exception of Salome Alexandra, the Pharisees were enemies of the Hasmonean dynasty; there grew a strong relationship between the Hasmoneans and the Sadducees. . . . Hyrcanus did not claim the title of king, but acted as if he occupied that position." Ref-1200, p. 86.


Sadducees - meaning :

"Working with the name Sadducee, attempts have been made to determine the origin of this group. Suggestions including linking it with the Old Testament priestly family of Zadok, the Hebrew work for “just” or “righteous” (ṣaʿddîq), or “court officials” or “judges” (Greek, syndikoi). Unfortunately, there are problems with such etymologies and all other attempts to identify the origin of the Sadducees." Ref-1200, pp. 207-208.


Sadducees - origin :

"FOR long time there had been two main parties striving for the domination in Judea: One, and that the weaker company, clinging tenaciously to the law and its observance, though continually adding to it, and becoming more and more legal. These eventually became known as the Pharisees from a root meaning to separate), and whom the apostle Paul describes long after this as “the straitest sect of our religion,” and whose self-righteousness and hypocrisy the Lord had to condemn so severely in His days on earth. Only by degrees, of course, and after a long time did the Jewish party reach the condition depicted in the New Testament. It was the result of holding the truth in a carnal way—contending for what was divine while neglecting spiritually and self-judgment. They thus became censorious judges of others and complacent condoners of themselves. On the other hand, the dominant party in the days of Simon II and Onias III was the Hellenizing faction—bringing in Grecian ways and customs. They saw no deliverance for the Jews save in following the ways of the nations. They cried, “Let us go and make a covenant with the heathen” (1 Macc. 1:11), and sought to popularize as far as possible the new ways. Greek philosophy, Greek games, and even tolerance of Greek religion were persistently advocated. Even Onias II., the high-priest, had been suspected of thus trying to break down the middle wall of separation; and later priests openly confessed their desire to see all that was distinctively Jewish replaced by what was Grecian. These were the predecessors of the polished, but infidel Sadducees. Besides these two great parties, there was a third, if it be right to stigmatize them by the appellation party. They were a feeble and, afflicted people, “the poor of the flock,” who abhorred the ways of the heathen, yet refused the legal pretensions of the Nationalists, and clung devotedly to the word of God and the promise of the coming Messiah. From these sprang, in after-years, the Essenes—a sect whose actual tenets are difficult to define, but who placed spirituality above outward conformity. They have been called the Quakers of Judea, and by others the Pietists." Ref-1126, pp. 32-33.


safely : dwelling - safely - Gog invades
safely - dwelling - Gog invades : dwelling - safely - Gog invades
Safely Home : Ref-0211
Safely Home - Randy Alcorn : Ref-0211
said faith : faith - SAID
Sailhamer, John H., The Meaning of the Pentateuch : Ref-1238
Sailhamer, John H., The Meaning of the Pentateuch - Kindle-0002 : Ref-1238
Sailhamer, John H., The Meaning of the Pentateuch - Kindle-0002 - The Meaning of the Pentateuch, John H. Sailhamer : Ref-1238
Sailhamer, John H., The Meaning of the Pentateuch - The Meaning of the Pentateuch, John H. Sailhamer : Ref-1238
Sailing With Paul: Simple Papers for Young Christians, Ironside, H. A. : Ref-1151
Sailing With Paul: Simple Papers for Young Christians, Ironside, H. A. - Ironside, H. A., Sailing With Paul: Simple Papers for Young Christians : Ref-1151
Sailing With Paul: Simple Papers for Young Christians, Ironside, H. A. - Ironside, H. A., Sailing With Paul: Simple Papers for Young Christians - Logos-0617 : Ref-1151
sailors : sailors - guided to haven
sailors - guided to haven : Ps. 107:42; Mat. 8:28; Luke 8:26; Mark 5:1; John 6:21
Saint Petersburg : city renamed - Saint Petersburg
Saint Petersburg - renamed : city renamed - Saint Petersburg
saints : Antichrist - prevails over the saints; death - of saints precious; judge - saints; persecution - of saints ; reign - of believers ; saints - gathering of; saints - killed; saints - meaning ; saints - patience of; saints - prayers of; saints - souls preserved; saints - vs. martyrs of Jesus; saints - with Jesus at second coming ; separated - people of God from world ; tribulation - saints ; vengeance - saints execute
saints - Antichrist prevails over : Antichrist - prevails over the saints
saints - death precious : death - of saints precious
saints - execute vengeance : vengeance - saints execute
saints - gathering of : Ps. 50:5; Mat. 24:31; Mark 13:27; 1Th. 4:17; 2Th. 2:1
saints - judge : judge - saints
saints - killed : Ps. 44:11; Ps. 44:22; Dan. 12:7; Rom. 8:36; Rev. 6:9; Rev. 12:11; Rev. 14:13; Rev. 17:6; Rev. 20:4
saints - meaning :

✪ saints = separated ones


saints - patience of : Luke 8:15; Luke 21:19; Luke 21:28; Rev. 1:9; Rev. 12:11; Rev. 13:10; Rev. 14:12
saints - persecution of : persecution - of saints
saints - prayers of : Rev. 8:3
saints - reign : reign - of believers
saints - separated from world : separated - people of God from world
saints - souls preserved : Ps. 97:10
saints - tribulation : tribulation - saints
saints - vs. martyrs of Jesus : Rev. 17:6
saints - with Jesus at second coming : Isa. 13:3 (?); Joel 3:11; Zec. 14:5; Col. 3:4; 1Th. 3:13; 1Th. 4:13-14; Jude 1:14; Rev. 17:14; Rev. 19:14

✪ Compare with Deu. 33:2-3 where angelic “saints” attended the coming of God to Sinai for the dispensation of the law and human “saints” received it. "It is also important to note that The Didache, a contemporary text, understood οἱ ἅγιοι of Zechariah 14:5, to which 1 Thessalonians 3:13 alludes, to be resurrected believers as opposed to the angelic host." Bruce A. Baker, The Two Peoples of God in 2 Thessalonians 1:10, Ref-0785, Volume 13 Number 38 April 2009, 5:42, p. 9. Questionable: Isa. 13:3 (?);


Saladin : chronology - A.D. 1187 - Jerusalem falls to Saladin
Saladin - takes Jerusalem - date : chronology - A.D. 1187 - Jerusalem falls to Saladin
Saleeb, Abdul, Answering Islam: The Crescent in Light of the Cross : Ref-1084
Saleeb, Abdul, Answering Islam: The Crescent in Light of the Cross - Answering Islam: The Crescent in Light of the Cross, Norman L. Geisler : Ref-1084
Saleeb, Abdul, Answering Islam: The Crescent in Light of the Cross - Answering Islam: The Crescent in Light of the Cross, Norman L. Geisler - Geisler, Norman L., Answering Islam: The Crescent in Light of the Cross : Ref-1084
Saleeb, Abdul, Answering Islam: The Crescent in Light of the Cross - Geisler, Norman L., Answering Islam: The Crescent in Light of the Cross : Ref-1084
Saleeb, Abdul, Answering Islam: The Crescent in Light of the Cross - Geisler, Norman L., Answering Islam: The Crescent in Light of the Cross - Logos-0556 : Ref-1084
saliva : health - practices
saliva - disease : health - practices
Salmanasser : chronology - B.C. 0728 - Salmanasser succeeds Tiglathpileser
Salmanasser - succeeds Tiglathpileser - Newton : chronology - B.C. 0728 - Salmanasser succeeds Tiglathpileser
salt : Arabah - Sea of ; covenant - Davidic - salt; covenant - salt; salt - believers as; salt - flavorless; salt - heals water; salt - of earth ; salt - offering; salt - on all offerings; salt - valley of
salt - believers as : Mat. 5:13; Luke 11:34; Luke 14:34; Mark 9:50; Luke 14:34; Col. 4:6
salt - covenant : covenant - salt
salt - covenant - Davidic : covenant - Davidic - salt
salt - flavorless : Mat. 5:13; Mark 9:50; Luke 11:34; Luke 14:34
salt - heals water : 2K. 2:21
salt - of earth : Mat. 5:13; Luke 14:34-35

✪ Luke 14:35 implies that salt was used to make the soil more productive. "In so far, therefore, as the principles and precepts of Christianity develop righteousness in the individual, to the same extent will a similar result be found in the life of the nation." Ref-1275, [loc. 628].


salt - offering : Eze. 43:24
salt - on all offerings : Lev. 2:13
salt - sea : Arabah - Sea of
salt - valley of : 2S. 8:13; 2K. 14:7; 1Chr. 18:12; 2Chr. 25:11
salvation : apostasy - saved - never; Arminianism - salvation - loss ; atonement - unlimited ; believer - disqualified is not loss of salvation; circumcision - salvation apart from; Gentile - salvation; Gentile - salvation - purpose; Gentiles - Peter brought salvation; glory - primary theme ; heaven - joy at salvation; Israel - salvation of ; kingdom - salvation ; Koran - salvation - unsure ; law - justification not by ; law - salvation not by; lordship - salvation ; obedience - evidence of salvation; prophets - inquired of salvation; repentance - salvation involves; rich - salvation more difficult; salvation - assurance ; salvation - baptism and ; salvation - basis of ; salvation - before death; salvation - belief in deity of Jesus required; salvation - believe only ; salvation - by grace; salvation - can't add to; salvation - free; salvation - gospel required; salvation - inquired; salvation - last minute; salvation - look for; salvation - manipulation ; salvation - minimal belief required; salvation - miracle ; salvation - must precede death; salvation - not by works ; salvation - one way ; salvation - OT saint's understanding ; salvation - physical; salvation - plan of; salvation - planned before fall; salvation - Puritan ; salvation - reason ; salvation - requires gospel after Christ ; salvation - sin and; salvation - tenses ; salvation - through faith ; salvation - today is day ; salvation - universal desire of God; salvation - work out; soteriology ; works - salvation can't be earned ; Zion - salvation in; Isa. 45:15; Isa. 45:17; Isa. 45:21; Isa. 51:5-6; Isa. 51:8; Isa. 52:10; Isa. 63:8; Ps. 98:2-3
salvation - apostates not : apostasy - saved - never
salvation - assurance : John 5:24; John 6:54; 1Jn. 5:13; 1Jn. 5:19

"Yohana [ben Zakkai] died in A.D. 80. In his last hours, his disciples found him weeping out load. They asked him, “Why are you weeping?” He said to them: Verily, I go to appear before the King of Kings of Kings, the Holy One, blessed be He, whose anger, if He should be angry with me, is of this world, and the word to come, and whom I cannot appears with words or bribe with money! Moreover I have before me two roads, one to Paradise and one to Gehenna, and I know not whether He will sentence me to Gehenna or admit me to Paradise. Should I not weep? Yohanon died not knowing whether his chosen pathway would lead him to heaven or hell." Ref-1383, p. 141. "And I can’t tell you what a big issue this is when you get into the minds of people through counselling. Christians everywhere who are under a very strong dose of Lordship salvation, whether it be from Calvinism which teaches you must persevere to prove you’re saved, or Arminianism which teaches you must persevere or you’ll lose your salvation. You see a heavy dose of Calvinism or Arminianism will lead you to a loss of assurance of salvation. Arminius says you lost it; Calvin and his followers will say you never had it." Andy Woods, Lordship Salvation, Part 3 (John 5:24), [http://www.spiritandtruth.org/teaching/Soteriology_by_Andy_Woods/09_Lordship_3/20160309_lordship_transcript.htm], accessed 20160313. ". . . a lot of places will not teach the assurance of salvation and the reason they won’t teach the assurance of salvation is because it’s a great way to control people. I could say oh, Sister So and So, Brother So and So, you didn’t show up to Wednesday night Bible study, I guess you’re not a true Christian. Or I could drop the hint, maybe you’re not really saved because you’d be showing up more regularly if you really were saved. Oh, the offering has gone down this month, well you all better start giving money into the offering because you need to prove that you’re Christians, right? So you lose a way to control people once you start teaching on the assurance of salvation. And a lot of spiritual leaders aren’t willing to relinquish that control because dangling hell over everybody’s lap week after week, sermon after sermon is a tremendous motivational tool." Andy Woods, Lordship Salvation, Part 3 (John 5:24), [http://www.spiritandtruth.org/teaching/Soteriology_by_Andy_Woods/09_Lordship_3/20160309_lordship_transcript.htm], accessed 20160313. "I like to use this example of the bridge. I’ve used this before, you’ve heard this before, forgive me, but when they were building the Golden Gate Bridge in northern California, in San Francisco, anybody travelled across the Golden Gate Bridge? I mean, it’s a very long drop to the water and if you fall of the bridge, and this is why a lot of people jump off that particular bridge to commit suicide, once your body hits the water it’s like hitting concrete, you die immediately. So they were building this bridge and workers every once in a while would fall to their deaths, and so the workers were divided, should I concentrate on building this bridge or worry about my own survival and security. So their minds were divided and the building of the bridge was very slow. Well someone had a bright idea, here’s what we ought to do, let’s just put a big net underneath the builders and this way they won’t have to worry about their security any longer because they know that even if they fall they won’t perish, they’ll hit and be braced by the net instead of hitting the water. Now once that security was established through that net what happened, do you think, to the productivity of the builders of the bridge? Did it increase or decrease? It increased dramatically. And you see, this is what the doctrine of the assurance of salvation does for you. You are no longer worried, am I a Christian, am I not a Christian, am I serving God out of fear, am I serving God for the right motives, am I persevering enough? But that whole issue has been settled in your mind and now you’re serving God based on thankfulness to Him, gratitude towards Him; you can’t believe what He’s done for you. So how could you not lay your life at His feet and do what He’s called you to do." Andy Woods, Lordship Salvation, Part 3 (John 5:24), [http://www.spiritandtruth.org/teaching/Soteriology_by_Andy_Woods/09_Lordship_3/20160309_lordship_transcript.htm], accessed 20160313. ". . . it is said that Beza understood assurance to be based upon self-examination. Many new Calvinists propagate this today. ‘[T]he doctrine of the perseverance of the saints, if rightly understood, should cause genuine worry, and even fear, in the hearts of any who are “backsliding” or straying away from Christ. Such persons must clearly be warned that only those who persevere to the end have been truly born again. If they fall away from their profession of faith in Christ and life of obedience to him, they may not be saved—in fact, the evidence that they are giving is that they are not saved, and they were never really saved. Once they stop trusting in Christ and obeying him (I am speaking in terms of outward evidence) they have no genuine assurance of salvation, and they should consider themselves unsaved.’ [Grudem, Systematic Theology, 806]. Unfortunately, what Grudem calls a Calvinist and an Arminian “will both counsel a ‘backslider’ in the same way . . . ‘You do not appear to be a Christian now--you must repent of your sins and trust in Christ for salvation.’” [Ibid.] One is reminded of the repeated efforts of Luther to find this assurance based upon his outward conformity to Christ. He always lacked this assurance until he saw the biblical doctrine of justification by faith." Drew Curley, New Calvinism, Part III: A Calvinist Soteriology, Ref-1525, Volume 19 Number 57 (Summer/Fall 2015), 133-184, p. 141.


salvation - baptism and : Mat. 28:19; Mark 16:15-16; Luke 23:43; Acts 2:38; Acts 22:16; 1Cor. 1:17; 1Pe. 3:21

✪ Some isolate Mark 16:16; Acts 2:38; Acts 22:16; and 1Pe. 3:21 without the balance of other passages on salvation in their attempt to teach baptism as a requirement for salvation. These would ignore passages such as Luke 23:43 and 1Cor. 1:17 which clearly show just the opposite. "[Acts 22:16] contains four segments: (a) arise (which is a participle, arising), (b) be baptized (an imperative), (c) wash away your sins (another imperative), and (d) calling on the name of the Lord (another participle). To make the verse teach baptism is necessary for salvation necessitates connecting parts two and three -- be baptized and wash away. But rather than being connected to each other, each of those commands is actually connected with the participle. Arising is necessary before baptism and calling before sins can be wash[ed] away. Thus the verse should be read this way: Arising, be baptized; washing away your sins, calling on the Lord. The verse correctly understood does not teach baptismal regeneration." Ref-0098, p. 337. "The Greek word for ‘unto the remission of sins’ [Acts 2:38] can also mean ‘on the basis of’ or ‘because of’ (Mat. 10:41; Mat. 12:41). They were to be baptized because of the remission of sins." Ref-0100, Tape 4:B. F.F. Bruce's translation: "Rise up, get yourself baptized and have your sins washed away calling on His name." Ref-0100, Tape 20:A. "it is easier to baptize a culture than to change it." Ref-1290, p. 44.


salvation - basis of : John 1:21; John 7:40; Eph. 3:10; 1Pe. 1:10

"The basis of salvation in every age is the death of Christ; the requirement for salvation in every age is faith; the object of faith in every age is God; the content of faith changes in the various dispensations. It is this last point, of course, that distinguishes dispensationalism from covenant theology, but it is not a point to which the charge of teaching two ways of salvation can be attached. It simply recognizes the obvious fact of progressive revelation. When Adam looked upon the coats of skins with which God had clothed him and his wife, he did not see what the believer today sees looking back on the cross of Calvary." Ref-0056, p. 115. "The understanding of the average Israelite concerning Messiah at the time Jesus walked the earth was very feeble (John 1:21; 7:40), and even the prophets lacked comprehension (1 Peter 1:10-11). These passages make it impossible to say that Old Testament saints under the law exercised personal faith in Jesus Christ." Ref-0056, p. 120. "It makes no difference which period of time or what condition one refers to; the salvation of a sinner has always been, and will always be, by God’s grace through faith. The basis upon which God forgives sin has always been the substitutionary death of Christ. Men have not always known what we know about the person and work of Christ, simply because all that has been revealed in the New Testament was not made known to the men of God who wrote the Old Testament. Therefore, while God has always required personal faith as the condition of salvation, the content of that faith has not always been explicit. Those who lived before Calvary knew very little of the atoning blood of Christ. Many of the sacrifices and offerings were types of the Savior and the final and complete work he would do, but it is doubtful that the Old Testament Pharisaic types understood all of that. Certainly the believing remnant did not trust in the blood of bulls and goats. Yet God accounted their faith to them for righteousness. He accepted the work of his Son as already finished." Ref-1239, p. 202. Iain Murray promotes the oft-heard claim that dispensationalism teaches two ways of salvation: "In his early writings Pink certainly accepted the dispensationalist division between ‘kingdom’ and ‘church’ . . . He never accepted the idea that the Old and the New Testaments presented different ways of salvation. [Iain Murray]" Ref-1325, p. 187n29.


salvation - before death : Ps. 107:17-19
salvation - belief in deity of Jesus required : John 8:24; Acts 13:38; Rom. 10:13-14
salvation - believe only : Acts 16:31

"Personal faith in the Lord Jesus Christ alone as Savior is the one and only condition for human salvation. Over one hundred times in the New Testament, faith in Christ, for those who are capable of exercising it, is made the one human requirement for receiving eternal life. ‘There are one hundred and fifteen passages at least wherein the word believe is used alone and apart from every other condition as the only way of salvation. In addition to this there are upwards of 35 passages wherein its synonym faith is used.’" Ref-0097, p. 159.


salvation - by grace : Acts 15:11; Eph. 2:5-8; 2Ti. 1:9
salvation - can't add to : Job 35:7
salvation - cannot be purchased : works - salvation can't be earned
salvation - circumcision not required for : circumcision - salvation apart from
salvation - difficult for rich : rich - salvation more difficult
salvation - disqualification may be unrelated : believer - disqualified is not loss of salvation
salvation - evidenced by obedience : obedience - evidence of salvation
salvation - free : Isa. 55:1-3; Rev. 22:17
salvation - Gentile : Gentile - salvation
salvation - Gentile purpose : Gentile - salvation - purpose
salvation - Gentiles - by Peter : Gentiles - Peter brought salvation
salvation - gospel required : Acts 11:13-14; 1Cor. 15:2
salvation - in Zion : Zion - salvation in
salvation - inquired : Acts 2:37-39; Acts 16:30-31
salvation - inquired by prophets : prophets - inquired of salvation
salvation - joy in heaven at : heaven - joy at salvation
salvation - kingdom : kingdom - salvation
salvation - last minute : Mat. 20:1-15; Luke 23:42
salvation - look for : Num. 21:8; Isa. 45:22; Luke 23:42; John 3:14
salvation - lordship : lordship - salvation
salvation - loss - Arminianism : Arminianism - salvation - loss
salvation - manipulation :

"‘Go home alone’, he would say, ‘trusting in Jesus. “I should like to go into the enquiry room.” I dare say you would, but we are not willing to pander to popular superstition. We fear that in those rooms men are warmed into a fictitious confidence. Very few of the supposed converts of enquiry-rooms turn out well. God to your God at once, even where you now are. Cast yourself on Christ, now, at once, ere you stir an inch!’" Ref-1324, p. 109. ". . . the man genuinely convicted by the truth may be the last to desire to comply with the public actions which an ‘appeal’ would force on him: ‘For the most part, a wounded conscience, like a wounded stag, delights to be alone that it may bleed in secrete. It is very hard to get at a man under conviction of sin; he retires so far into himself that it is impossible to follow him.’" Ref-1324, pp. 109-110. "On this basis a man may make a profession without ever having confidence in his own ability shattered; he has been told absolutely nothing of his need of a change of nature which is not within his own power, and consequently, if he does not experience such a radical change, he is not dismayed. He was never told it was essential, so he sees no reason to doubt whether he is a Christian. [Murray]" Ref-1324, p. 111. "He deplored the fact that men were being allowed ‘to jump into their religion as men do into their morning bath, and then jump out again just as quickly, converted by the dozen, and unconverted one by one till the dozen has melted away.’" Ref-1324, p. 119. "Jesus said, ‘Preach the gospel to every creature.’ But men are getting tired of the divine plan; they are going to be saved by the priest, going to be saved by the music, going to be saved by theatricals, and nobody knows what! Well, they may try these things as long as every they like; but nothing can ever come of the whole thing but utter disappointment and confusion, God dishonoured, the gospel travestied, hypocrites manufactured by thousands, and the church dragged down to the level of the world. [Spurgeon]" Ref-1324, p. 240. "In preaching to the unsaved I never did anything more than I do in my articles: presented the truth of God so far as I knew it, and left the Holy Spirit to apply and bless it as he saw well. I never held any ‘after meetings’, never asked sinners to signify by any outward sign they had accepted Christ or desired to be prayed for. If any waited behind to speak with me, I told them frankly I could not help them, and urged them to go home and read God’s Word. Nor did Spurgeon use any of these Arminian methods of ‘casting out the net’, ‘penitent forms’, etc., for the simple but sufficient reason that neither Christ nor his apostles ever did so! Needless to say I was often criticized: yet God was pleased to honour my faith as the Day to come will show." Ref-1325, pp. 174-175. "More than forty years before, R. L. Dabney had repeatedly warned of the same evil. Answering the claim that ‘altar calls’, or public invitations for decisions, were justified by results, he said that the plea assumed two things both of which are untrue. ‘One is that the majority, who prove to be spurious fruits of these excitements, are no worse off than before; the other is that the small minority of genuine fruits would not have been gathered in without these means.’ Speaking of the former, he writes, ‘What shall we say of that large number, who having entered the church with a counterfeit conversion, continue there as formal and dead professors, blinded by habit, pride of consistency, and self-righteousness, to their real condition?’ (Discussions, vol. 1, 1890, reprinted 1967, pp. 571-573)." Ref-1325, p. 175n10. "Does Christ come along and twist arms? He does not; the gospel is preached and you are free to reject it or accept it. Christ does not arm-twist, and evangelism ought never to be manipulation. This is why we don’t sing 40 stanzas of Just as I Am and lock the door and ask anybody with a mother please come forward. That is manipulation and that is a wrong presentation of the gospel of Jesus Christ. Christ does not use power to compel people to believe; it violates the whole principle. Jesus Christ appeals to your choice and you are free to choose and you are free to reject." Ref-1359, p. 11.145. "that leads on quite naturally to another question, a bigger one, and that is the whole question of whether at the close of the sermon which the preacher has preached in the ways we have been considering, he should appeal for decisions there and then. Various terms such as 'altar call', and 'enquiry room', 'penitent form', 'anxious seat' have been used to describe this procedure. . . . Perhaps the best way in which I can stimulate thought, and give some little help in this matter, is to make the blunt statement that I have not followed this practice in my ministry. And let me give some of the reasons which have influenced me in that respect. . . . no sinner ever really 'decides for Christ'. That term 'decide' has always seemed to me to be quite wrong. . . . A sinner does not 'decide' for Christ; the sinner 'flies' to Christ in utter helplessness and despair . . . No man truly comes to Christ unless he flies to Him as his only refuge and hope, his only way of escape from the accusations of conscience and the condemnation of God's holy law. Nothing else is satisfactory." Ref-1369, pp. 269,271,279-280 "What percentage of these 'decisions' last? I have heard evangelists say that they never expect more than one-tenth to hold. They say that openly. What was it then that influenced the others? And if it be said that it is only the tenth that matters because they are the result of the work of the Spirit, then I reply that this would have happened in the absence of an 'altar call'." Ref-1369, p. 280.


salvation - minimal belief required : Acts 16:31
salvation - miracle :

"The fact is, every conversion is a miracle—every soul that is saved knows what it is to be dealt with in supernatural power. It is God alone who changes men about like this. He picks up a vile, wretched sinner, and makes him a holy, happy saint. He works in the drunkard’s soul, and changes him to a sober, useful member of society. He breaks down the proud and stubborn, and they become meek and lowly, easy to be entreated. Are not these things miracles? Surely; and they are being enacted all around us: and yet men sneer and say the miraculous never happens in this law-controlled, workaday world of ours! Oh that men might have their eyes opened to see, and their ears to hear, what God in His grace is doing on the basis of the one offering for sin of His blessed Son upon the cross!" Ref-0770, pp. 63-64.


salvation - must precede death : Eze. 3:18; Eze. 3:20; John 8:21; Heb. 9:27
salvation - not by law : law - justification not by ; law - salvation not by
salvation - not by works : Hab. 2:4; Luke 7:42; Luke 7:50; Acts 10:1-2; Acts 13:38-39; Rom. 1:17; Rom. 3:20; Rom. 3:28; Rom. 4:2-6; Rom. 5:1; Rom. 5:16-18; Gal. 2:16; Gal. 2:21; Gal. 3:11; Gal. 3:24; Gal. 5:4; Gal. 6:15; Eph. 2:8-10; 2Ti. 1:9; Tit. 3:5; Heb. 10:38; Rev. 7:10

"At Caesarea there was a man named Cornelius, a centurion in that was known as the Italian Regiment [therefore, he was a Gentile]. He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly (Acts 10:1-2). Many people believe that with such a recommendation by God, Cornelius and his family were already saved. . . . Only one thing was lacking in order to receive eternal life: “All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name” (Acts 10:43). This was what Cornelius and his house had been waiting to hear, and immediately the Holy Spirit confirmed their salvation, just as He had to the Jews on the Day of Pentecost." George Hilgeman, "The Destiny of the Unevangelized", Ref-0229, p. 98. "New Calvinism’s belief that faith is linked to commitment likely originated with Beza and was propagated by the Westminster divines." Drew Curley, New Calvinism, Part III: A Calvinist Soteriology, Ref-1525, Volume 19 Number 57 (Summer/Fall 2015), 133-184, p. 138.


salvation - of Israel : Israel - salvation of
salvation - one way : Deu. 18:18-19; Isa. 43:3; Isa. 43:11; Isa. 53:11; Mat. 7:13; Mat. 10:32; Mark 9:37; Luke 10:16; Luke 12:9; John 3:16; John 3:36; John 5:23; John 6:28-29; John 6:40; John 6:47; John 6:43; John 8:24; John 10:9; John 11:25; John 13:20; John 14:6; John 15:23-24; John 17:2; John 20:31; Acts 4:2; Acts 4:12; Acts 10:43; Acts 11:13-14; Acts 13:39; Acts 16:31; Rom. 8:34; 1Cor. 16:22; Gal. 2:21; Heb. 7:25; Heb. 9:24; 1Ti. 2:5; Tit. 3:5; 1Jn. 2:1; 1Jn. 2:23; 1Jn. 3:23; 1Jn. 4:9; 1Jn. 4:15; 1Jn. 5:1; 1Jn. 5:9-12; 2Jn. 1:9

✪ Regarding Gal. 2:21: if there is any other way of salvation than through the death of Christ, then the crucifixion represents the greatest blunder in the universe as God threw Himself away for nothing. "The religion of Jesus Christ aims at nothing less than the utter overthrow of all other systems of religion in the world; denouncing them as inadequate to the wants of man, false in their foundations, and dangerous in their tendency." Ref-0788, p. 10. "A recent study of American evangelicals by the Pew Forum’s U.S. Religious Landscape survey revealed that half of these professing people believe that people of other religions can go to heaven without Jesus." J. Shelby Sharpe, Ref-1217, p 340. "Though the Christianity of the first several centuries was merely one among many mystery religions-that is, cults involving rites of initiation and regeneration, sacramental meals, promises of personal enlightenment or salvation, myths of mystical death and rebirth, and so on-it differed from all other devotions in requiring of its adherents a loyalty not only devout but exclusive. The votaries of Dionysus, Cybele and Attis, Isis and Osiris, Sabazius, Mithras, or any of the other pagan savior deities were not obliged to derogate or deny the power or holiness of other gods, or to remain totally aloof from their rites or temples; they merely acquired a new, perhaps dominant, but in no sense solitary god or goddess to adore. Only the Christian mystery demanded of the convert an absolute commitment to one God and a denial of all others." Ref-1290, p. 118. Concerning the erroneous view of many paths all leading to God: "As long as there is only one genuine God, all who worship him must, by definition, worship the same God. Different civilizations, different eras, different races and different cultures have all formulated their own individualistic perceptions of this singular God, but these cultural accretions have no real substance and are unimportant. In fact, they are a cause to celebrate rather than despair, because each religious tradition contributes its own special insights, adding unique threads to the one grand religious tapestry and enriching both human culture and life. Never mind that the different traditions are profoundly contradictory as soon as you get down to the detail. The devil is in the detail so it’s best not to join him there. Stick to generalities — be good; God loves you; he’s not totally in control but he’s doing his best. It’s OK to be optimistic, pessimistic, paternalistic, fatalistic or whatever else you fancy; there is, after all, a better life to come (isn’t there?). That’s about all the theology you need if you worship the LCD God. And since one size fits all, there’s no need to get out the assorted tape measures of theology, historicity, rationality or self-consistency. We live in a post-modern world — just believe what you like and be happy." Ref-1341, loc. 1385. "Was there not some truth in all religions drawn from the universal light of nature? For his answer Edwards drew on a tradition of prisca theological, that whatever elements of truth were found in other religions where remnants of earlier revelations to the ancestors of all people, as indicated in Genesis." Ref-1348, p. 486. "whatever God has done in behalf of man in any age, being based on the death of Christ, is a manifestation of grace; but the present, unforeseen age is unique in this that its divine purpose is, to a distinguishing degree, the supreme demonstration of God's grace." Ref-1518, p. 70. "Because of remarkable shifts in the West’s epistemology, more and more people believe that the only heresy left is the view that there is such a thing as heresy. They hold that all religions are fundamentally the same and that, therefore, it is not only rude but profoundly ignorant and old-fashioned to try to win someone to your beliefs since implicitly that is announcing that theirs is inferior." Ref-1512, pp. 13-14.


salvation - OT saint's understanding : Mat. 16:21; Mat. 17:22-23; Mat. 20:17-19; 1Cor. 15:1-4; 1Pe. 1:10-12

"It is interesting that Gerstner admits that the Old Testament believers’ faith in Christ was ‘hazy with regard to details’ (ibid.). How, then, can it be ‘meaningfully described as faith in Jesus Christ,’ especially since Gerstner elsewhere states, ‘It is generally acknowledged and explicitly stated in Scripture that the prophets did not always understand what they were prophesying. Even with respect to the Incarnation itself and details concerning it, they were mystified’ (p. 96)? He then quotes 1 Peter 1:10-12, the same Scripture passage he insists ‘shows clearly that the prophets prophesied of the grace that would come’ (p. 166). The coming of that grace was future to the prophesying of it, and the prophets did not fully comprehend all they were prophesying. As Gerstner wrote, ‘If the prophets could be mystified about the sufferings of Christ and the glories to follow, events which are central to the redemptive work of Christ, it would not be surprising that they could be baffled by minute measurements of a future temple’ (p. 97). Not only did the prophets -- to say nothing of the Old Testament saints -- not understand ‘the grace that would come,’ but even the apostles could not accept the statements of the Lord Jesus ‘that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day’ (Matt 16:21; cf. 17:22-23 ; 20:17-19 ). In light of this evidence, how could the Old Testament saints consciously have had faith in Christ and His redemptive death and resurrection (cf. 1 Cor 15:1-4)?" John A. Witmer, "Part 2: A Review of Wrongly Dividing the Word of Truth", Ref-0200, Volume 149, Vol. 149, (1992): 200.


salvation - physical : Jas. 1:21; 1Ti. 2:15
salvation - plan of : Mat. 10:32; John 1:12; John 3:16-18; John 3:36; Rom. 3:23; Rom. 5:8; Rom. 5:12; Rom. 6:23; Rom. 10:8-10; 1Cor. 15:1-4; Eph. 2:8-9; 1Jn. 5:11-13; Rev. 3:20
salvation - planned before fall : Rom. 16:25; Eph. 1:4; 2Ti. 1:9; Tit. 1:2
salvation - Puritan :

"The doctrine of preparationism has often been the focus of many Puritan studies, which is the concept that there are specific things that must precede conversion. . . . the Puritans are known for understanding that certain preparatory work needed to occur prior to conversion so that conversion could occur. Prior to conversion, there must be repentance, defined as an acknowledgement of sinfulness, and the Puritans believed that one of the major functions of the Law was to convict the sinner." Drew Curley, New Calvinism, Part 1: An Historical Understanding and Theological Critique, Ref-0785, Volume 18, Number 55 (Winter 2014), 225-270, 248-249. See 20170517163958.pdf. "The Puritan ordo salutis [order of salvation] was Union, Regeneration, Faith, then Justification, which completely minimizes the important role justification has in salvation and replaced it with union. . . . Beeke and Jones asserted, “in the judgment of several significant Puritan theologians, union with Christ, not justification by faith, is the chief blessing a Christian receives from God.”" Drew Curley, New Calvinism, Part 1: An Historical Understanding and Theological Critique, Ref-0785, Volume 18, Number 55 (Winter 2014), 225-270, 251-252. See 20170517163958.pdf.


salvation - reason :

"No one has ever been 'reasoned' into the Kingdom of God; it is impossible. It has never happened, it never will happen." Ref-1369, p. 141.


salvation - repentance involved : repentance - salvation involves
salvation - requires gospel after Christ : Acts 11:14; Rom. 9:3

✪ In Acts 11:14 Peter indicates that the devout Gentile Cornelius was unsaved until he heard the contents of the gospel message, even though he had faith in what he knew of God to then. In Rom. 9:3 Paul indicates the lost state of zealous Jews.


salvation - secondary theme : glory - primary theme
salvation - sin and : Luke 1:77
salvation - soteriology : soteriology
salvation - tenses :

✪ See justification - vs. sanctification. Salvation involves three tenses: (1) PAST = justification, delivered from the PENALTY of sin (instantaneous); (2) PRESENT = sanctification, delivered from the POWER of sin (progressive); (3) FUTURE = Glorification, delivered from the PRESENCE of sin (instantaneous).


salvation - through faith : Rom. 3:28; Acts 10:43

"He who would be faithful to the Word and present the gospel accurately must be extremely careful in this regard. Often the soul-winner presents the gospel as though some special kind or amount of faith is required for salvation. . . . As far as the Scripture is concerned, God simply requires removal of trust in self and redirection of trust to Christ. It is true that a person must be sincere when trusting Christ, but it must always be remembered that Christ saves, not one’s faith. Man’s reception of God’s great gift of salvation adds nothing to the completed work of Christ. So it is not Christ’s substitutionary atonement plus faith in Christ that provides the basis of acceptance with God. Christ’s work alone saves; but unless his person and work are received by faith, no benefit comes to the individual sinner." Ref-1239, p. 201. Schemes which attempt to reconcile the Jews based on one approach and the Gentiles through another are denied by Romans 3:29 which states that both Jews and Gentiles are saved by the same means. "In the Summa Theologica, Aquinas had maintained that while man cooperates with God in attaining salvation, it is God who initiates the process, bestowing grace as a special gift, apart from any prior action on the part of the individual. On receiving it, the individual could then work with God in attaining salvation." Ref-1522, p. 80. "The Ockhamists, then, while agreeing with other Scholastics that salvation could not be attained without grace, diverged in insisting that grace could be set in motion through moral striving on the part of the individual. This innovation offered man more control over his fate; it also saddled him with more responsibility." Ref-1522, p. 81. "[Luther’s] doctrine of justification by faith alone was breeding contempt for the law. Since attending church, going to confession, and providing charity were no longer seen as meritorious acts leading to salvation, many simply gave them up." Ref-1522, p. 707.


salvation - today is day : John 7:6; 2Cor. 6:2

"You say, your life is almost spent, and you are afraid that the best time for serving God is past; and that therefore God will not now accept of you; as if it were for the sake of the service which persons are like to do him, after they are converted, that he accepts of them. But a self-righteous spirit is at the bottom of such objections. Men cannot get off from the notion, that it is for some goodness or service of their own, either done or expected to be done, that God accepts of persons, and receives them into favour. Indeed, they who deny God their youth, the best part of their lives, and spent it in the service of Satan, dreadfully sin and provoke God; and he very often leaves them to hardness of heart when they are grown old. But if they are willing to accept of Christ when old, he is as ready to receive them as any others; for in that matter God has respect only to Christ and his worthiness." Ref-1289, p. 273. "
“Oh, do not let the word depart,
And close thine eyes against the light;
Poor sinner, harden not thy heart;
Thou would’st be saved—why not to-night?
“The world has nothing left to give—
It has no true, no pure delight;
Look now to Jesus Christ, and live;
Thou would’st be saved—why not to-night?
“Our blessed Lord refuses none
Who would to Him their souls unite;
Then be the work of grace begun;
Thou would’st be saved—why not to-night?”"
Ref-0770, pp. 76-77.


salvation - universal : atonement - unlimited
salvation - universal desire of God : Eze. 18:23; Eze. 18:32; Mat. 11:28; 1Ti. 2:4; 2Pe. 3:9
salvation - unsure - Koran : Koran - salvation - unsure
salvation - work out : Php. 2:12
Salvation and Reward, Ironside, H. A. : Ref-1152
Salvation and Reward, Ironside, H. A. - Ironside, H. A., Salvation and Reward : Ref-1152
Salvation and Reward, Ironside, H. A. - Ironside, H. A., Salvation and Reward - Logos-0618 : Ref-1152
Salvation Belongs to the Lord : An Introduction to Systematic Theology, John M. Frame : Ref-1230
Salvation Belongs to the Lord : An Introduction to Systematic Theology, John M. Frame - Frame, John M., Salvation Belongs to the Lord : An Introduction to Systematic Theology : Ref-1230
Salvation Belongs to the Lord : An Introduction to Systematic Theology, John M. Frame - Frame, John M., Salvation Belongs to the Lord : An Introduction to Systematic Theology - Logos-0653 : Ref-1230
Salvation, Lewis Sperry Chafer : Ref-1244
Salvation, Lewis Sperry Chafer - Chafer, Lewis Sperry, Salvation : Ref-1244
Salvation, Lewis Sperry Chafer - Chafer, Lewis Sperry, Salvation - SS-0075 : Ref-1244
Samaria : Ephraim - vs. Israel vs. Samaria ; Samaria - first use; Samaria - gospel to; Samaria - hill purchased; Samaria - origin
Samaria - first use : 1K. 13:32
Samaria - gospel to : Luke 9:51-54; John 4:5; John 4:39-40; Acts 8:5; Acts 8:14; Acts 8:25
Samaria - hill purchased : 1K. 16:24
Samaria - origin : 1K. 16:24

"1K. 16:24 tells us how Omri purchased from Shemer a hill called Samaria, on which he built the capital of the Northern Kingdom of Israel. As the capitol city, Samaria also became the term used to identify the entire territory of the ten tribes of the Northern Kingdom, all the tribes over which Jeroboam made himself king. Since the Northern Kingdom did not want its citizens traveling to the temple in Jerusalem, capital of the Southern Kingdom, they established Samaria as a competing religious as well as political center. All sorts of idolatrous worship evolved there." Ref-0105, p. 186.


Samaria - vs. Israel vs. Ephraim : Ephraim - vs. Israel vs. Samaria
Samaritan : chronology - B.C. 0432 - Sanballat builds temple - Newton ; Pentateuch - Samaritan - variations with LXX and MT ; Samaritan - good ; Samaritan - temple ; temple - Samaritan
Samaritan - good : Luke 10:25-37

"The “Parable of the Good Samaritan” is one of the most well known, beloved, and influential portions of the New Testament. As a striking narrative about care and compassion for others, the content of Luke 10:29-37 has reverberated throughout the centuries as a clear and profound call to public love through personal action. All together, the radical hospitality of the Samaritan has sparked various charitable acts and organizations around the world, thus one can argue that no other parable has offered a more profound impact on the course of human history. . . . what were the social conditions that led to such a dreadful act of violence on the road to Jericho? Why was the stranger so brutally victimized at that particular location and not somewhere else? Was the event merely a crime of momentary opportunity, or was it a predictable outcome of a deeper societal illness? In other words, was short-term aid all that was necessary in response to the incident, or was the Good Samaritan later inspired to engage the dilemma through advocacy? . . . One wonders what would happen if the Good Samaritan traveled down the same road, day after day, and continued to find helpless victims at or near the same location. What then would be his response? At what point would the Samaritan do more than offer short-term aid for the victims? Would he start asking deeper questions about the social location? Would he seek solutions for long-term change? In addition, at what point would the Samaritan begin to critique the political and economic agendas of those in power in that particular area? . . . if . . . the Good Samaritan decided to pay accommodation and medical costs for fallen victims day after day, the short-term relief effort would be centered around his relief efforts, but the long-term solution would be to try and prevent people from being victimized in the first place. And so, just as we can assume the Samaritan would have offered a common good approach to a larger scale issue, such wisdom needs to be applied to our current day and age. In other words, if we focus on short-term aid at the expense of long-term justice, not only do we fail to prevent people from being beaten, but we also create more wealth for the robbers and innkeepers." Brian E. Konkol, When Robbers and Innkeepers Profit from Good Samaritans, [http://www.patheos.com/blogs/faithforward/2013/07/when-robbers-and-innkeepers-profit-from-good-samaritans/] "A world where Good Samaritans are found on every corner is a world with much work left to be done. May we co-create a world where in 500 years our Sunday School classes are bewildered by this story as violence happens no longer and Good Samaritans are needed no more." UMJeremy, The Good Samaritan is Not-So-Good about Justice, [http://hackingchristianity.net/2013/07/the-good-samaritan-is-not-so-good-about-justice.html]


Samaritan - Pentateuch - variations with LXX and MT : Pentateuch - Samaritan - variations with LXX and MT
Samaritan - temple : temple - Samaritan ; John 4:20-24

". . . a number of references are given in the Greek historian Herodotus regarding the practice of crucifixion by the Persians. For instance, the following indicates a strong propensity toward the practice via a massive display in an honored city: Thus was Babylon taken for the second time. Darius having become master of the place, destroyed the wall, and tore down all the gates; for Cyrus had done neither the one nor the other when he took Babylon. He then chose out near three thousand of the leading citizens, and caused them to be crucified, while he allowed the remainder still to inhabit the city. [Herodotus 4.43 in R.B. Strassler, ed., The Landmark Histories, trans. A.L. Pervis (New York: Pantheon, 2007), 99.]" Michael J. Caba, Crucifixion: History and Practice, Ref-0066 27.3 (2014), 60-63, p. 61. "Josephus states that Sanballat the Horonite erected a temple modeled after that in Jerusalem on Mount Gerizim and appointed his son-in-law Manasses (of Jewish origin and brother of Jaddua, High Priest in Jerusalem), as high priest around the time of Alexander the Great's conquest (second half of the fourth century BC) (Antiquities 11.8.2). Many scholars dispute this statement by Josephus because of the similarity between this story and the one presented in the book of Nehemiah: "One of the sons of Joiada son of Eliashib the high priest was son-in-law to Sanballat the Horonite. And I drove him away from me" (Ne. 13:28)." -- 2015020201.pdf, p 2. "The city and the temple were destroyed during the reign of John Hyrcanus I in a great fire (end of the second century BC). Numerous coins of John Hyrcanus I and Alexander Jannaeus were found at the site. Due to hostilities between the Jews and Samaritans, the temple and sacred precinct were destroyed in 128 BC by the Hasmonean ruler John Hyrcanus I." -- 2015020201.pdf, p. 3. "Two construction phases were encountered within the precinct: an early phase dated to the Persian period (late fifth century BC) and a second phase dated to the Hellenistic period (second century BC)." -- 2015020201.pdf, p. 4. "Within the sacred precinct and around it, hundreds of thousands of bones of sacrificial sheep, goats, cattle and doves have been found." -- 2015020201.pdf, p. 5. "During the siege of Tyre, Samaritans came with troops to assist Alexander and were rewarded with permission to build a temple on Mt. Gerizim." Ref-1482, p. 108.


Samaritan - temple - built by Sanballat : chronology - B.C. 0432 - Sanballat builds temple - Newton
Samaritan temple : chronology - B.C. 0113 - Samaritan temple destroyed
Samaritan temple - date destroyed : chronology - B.C. 0113 - Samaritan temple destroyed
Samaritans : Samaritans - despised by Jews ; Samaritans - doctrine ; Samaritans - population
Samaritans - despised by Jews : 2K. 17:24-29; Luke 10:33; Luke 17:16; John 4:9; Luke 8:48

"Because of this record [2K. 17:24-29], the Jews regarded the Samaritans as half-pagan syncretists whose substitution of Mt. Gerizim in Shechem for the legitimate Temple in Jerusalem denied their claim to be true worshippers of God. This rejection is evidenced in the Gospels (for example, John 4:9) and is affirmed by Josephus (Antiquities 9.288).. However, this Samaritan distinctive was included in the Samaritan Pentateuch, so that worship on Mt. Gerizim became the “tenth commandment”!" Ref-0818, p. 72. "Conflict between Jews and Samaritans continued to escalate over time, often to the point of armed conflict, usually in the form of guerilla warfare. In 128 B.C. a band of Jewish fighters, led by John Hyrcanus, conducted a mission into Samaria and destroyed the temple on Mount Gerizim, in retaliation for the Samaritans’ desecration of it through offering sacrifices to Greek gods. Though the Samaritans could not rebuild this temple, they continued to worship on the site, and bitterly resented this act. . . . The destruction of the Gerizim temple permanently cemented the divide between Judea and Samaria. Later, in 107 B.C., Hyrcanus destroyed the city of Shechem. The city was never rebuilt,a nd fell into desolation. Its ruins were discovered in 1901 by Tierschin." S. H. Mathews, Why Did the Jews and the Samaritans Hate Each Other?, Ref-0066 27.3 (2014), 78-81, p. 80.


Samaritans - doctrine : John 4:20

"The Samaritan religion has four main precepts: (1) one God: (2) one prophet, Moses Son of Amram; (3) one holy scripture—the five books of the Torah (books of the law; the Pentateuch); (4) one holy place—Mt. Gerizim. Together with these principles is the belief in the end of days when the Messiah, the Tahab, will arrive and the dead will be resurrected. The Samaritans celebrate all of the holy days prescribed by the Torah: Passover, Feast of Unleavened Bread. Feast of Weeks, First Day of the Seventh Month, Day of Atonement, Feast of Tabernacles and the Eighth Day of Assembly and Rejoicing of the Torah. Every year during three pilgrimages the Samaritans ascend Mt. Gerizim. At Passover they carry out the Paschal (Passover) sacrifice there. The Samaritans keep the Sabbath and pray in their synagogues on Sabbath and holy days, but do not place Scripture portions on their body or on their doorposts. They zealously keep the rules regarding ritual purity, menstruation, the impurity of strangers, dietary regulations, ritual slaughter of livestock, family purity, circumcision and bar-mitzva. Bodily cleanliness is a supreme value in the maintenance of purity." -- 2015020201.pdf, p. 8.


Samaritans - population :

"Since then, there has been an increase in their numbers and in 2000 the community numbered 625 individuals living in two centers: 301 at Mt. Gerizim and 324 in Holon. The head of the community is a High Priest, a lifetime position held by the eldest priest." -- 2015020201.pdf, p. 8.


sample : quote - Bible - sample
sample - quote - Bible : quote - Bible - sample
Samson : Samson - blinded ; Samson - Nazirite ; Samson - Othniel - compared ; Samson - Philistine temple destroyed ; Samson - wife - Philistine
Samson - blinded : Jdg. 16:21

"The Philistines gouged out his eyes and made him a grinder in the prison (Jdg. 16:21). Block notes that the Philistines were following an ancient Near East custom. Prisoners were blinded and then forced to do menial tasks of slaves and women.29 So Samson, ironically, ended up doing a woman's job. The man, who had incredible strength over other men was defeated in his greatest weakness, that of foreign women, to end up emasculated and doing the task of a woman. The reversal of responsibilities, already seen in the Deborah-Barak story, reaches its peak in the final judge himself." Michael J. Smith, The Failure of the Family in Judges, Part 2: Samson, Ref-0200 vol. 162 no. 648, October-December 2005 424:436, pp. 434-435.


Samson - Nazirite : Jdg. 13:7

"Normally the vow was taken for a period of time, but Samson was to be a Nazirite from birth to death (Judg. 13:7)." Michael J. Smith, The Failure of the Family in Judges, Part 2: Samson, Ref-0200 vol. 162 no. 648, October-December 2005 424:436, p. 426n6.


Samson - Othniel - compared :

"In Gooding's chiastic pattern for the Book of Judges, Samson is opposite Othniel and presents a contrast in the area of the home. Othniel is the first deliverer, Samson is the last. If at the beginning it was intermarriage with Gentiles that got Israel into trouble so that they needed a deliverer, at the end the deliverer is guilty of the very same thing himself. There could not, then, be a more vivid contrast than that between Othniel the first judge and Samson the last: Othniel's wife was his incentive to drive out the Gentiles, Samson's wives were his incentive to live among, rather than drive out, the Philstines; Othniel's wife pressed him to ask for her father extra inheritance, Samson's wives pressed him to reveal his secrets (Jdg. 15:17 and 16:16). And whereas the introduction says that intermarriage led to Israel's serving the Gentiles’ gods (Jdg. 3:7), Samson is the only judge in the series who, far from delivering the people, was captured and celebrated by the enemy as a remarkable instance of the triumph of their god, Dagon (Jdg. 16:23-24); only by his death was that triumph annulled.15 Samson is also a picture of the nation.16 Israel was faulted for living among and intermarring with the Canaanite enemy. After Samson's birth narrative (Jdg. 13), the rest of his story centers on his pursuit of Philistine women. Samson is an example of Israel's “playing the harlot after other gods” (Jdg. 2:17; 8:27, 32)." Michael J. Smith, The Failure of the Family in Judges, Part 2: Samson, Ref-0200 vol. 162 no. 648, October-December 2005 424:436, pp. 430-431.


Samson - Philistine temple destroyed : Jdg. 16:28-30

". . . during a 1972 excavation the first philistine temple ever to be found was brought to light at Tell Qasile, on the north side of Tell Aviv. This temple is comprised of an antechamber and main hall. According to [Bryant G.] Wood, “this hall, with inside measurements of 18 1/2 feet by 23 1/2 feet, is a room whose roof was originally supported by two wooden pillars set on round, well-made stone bases, placed along a center axis” . . . The Hebrew text is very clear in its description of the actions of Samson. The text reads that Samson grasped the two middle pillars that supported the house of the temple, . . . (one with his right hand and one with his left). The pillar bases at Tell Qasile are about 2 m (7 ft) apart, well within the reach of a tall man. . . . One should observe that the text notes that Samson killed more people at his death than he did during his lifetime (Jdg. 16:30). The text states that the temple was full of men and women; the Philistine lords were present and about 3,000 people looked on from the roof (Jdg. 16:27). The validity of this description has been challenged by many scholars, . . . Admittedly, the temple at Tell Qasile does not substantiate this type of number as the building measures only 26 ft (8 m) in width with 47 ft (14.5 m) in length. This seems to indicate that the understanding of the number of people in attendence must be redefined. The Hebrew term ‘elep̄ represents the numeral 1,000. However, there are several specialized meanings attached to this term. One meaning is that the term represents the “largest basic division of leadership in the political oversight or military leadership.” Also, “it is occasionally alleged that since ‘elep̄ means a company of a thousand men it could mean any military unit, even of reduced strength” (Scott 1980: 48). Therefore, it seems as though the text is referring to three distinct contingencies that were in attendence, in addition to the followers of Dagon who filled the temple." John Roskoski, Between the Pillars: Revisiting “Sampson and the House of Dagon”, Ref-0066, Vol. 18 No. 1 (2005), pp. 15-17.


Samson - wife - Philistine : Deu. 7:1-3; Jdg. 14:1-2

"After going to a Philistine city and seeing a Philistine woman, Samson returned to his parents and told them to “get her for me as a wife” (14:1-2). His parents objected, asking whether there was not someone among their own people he could pick rather than “a wife from the uncircumcised Philistines” (v. 3). Apparently they knew that intermarriage was not permitted in Israel (Deut. 7:1-3), but Block faults them for not standing firm . . . They sinned by following through with his demand." Michael J. Smith, The Failure of the Family in Judges, Part 2: Samson, Ref-0200 vol. 162 no. 648, October-December 2005 424:436, p. 429.


Samuel : chronology - B.C. 1060 - Samuel - death ; intercession - Samuel ; Samuel - intercession; Samuel - prophet; Samuel - Saul - last seen
Samuel - death - Newton : chronology - B.C. 1060 - Samuel - death
Samuel - intercession : intercession - Samuel ; 1S. 7:5; 1S. 7:8-9
Samuel - prophet : 1S. 3:19-20
Samuel - Saul - last seen : 1S. 15:35; 1S. 28:14
Sanballat : chronology - B.C. 0432 - Sanballat builds temple - Newton
Sanballat - builds temple on Mount Gerizim - Newton : chronology - B.C. 0432 - Sanballat builds temple - Newton
Sanballet : chronology - B.C. 0432 - Sanballat builds temple - Newton
Sanballet - builds temple on Mt. Gerizim - Newton : chronology - B.C. 0432 - Sanballat builds temple - Newton
sanctification : justification - vs. sanctification ; salvation - tenses ; sanctification - desire ; sanctification - meaning ; sanctification - past ; sanctification - progressive; sanctification - purpose; sanctification - separation; sanctification - stages; scripture - sanctifies; sin - mixing with sacred ; Trinity - sanctifies; truth - sanctification by
sanctification - all or nothing : sin - mixing with sacred
sanctification - by scripture : scripture - sanctifies
sanctification - by truth : truth - sanctification by
sanctification - desire : 1Th. 4:3-5

"Growing in Christ means that we become more and more willing to do his will; our obedience becomes more delightful, more the passion of our heart. It becomes habitual, in a good sense. A mature servant of God does not need to be browbeaten (by parents, preachers, and others) into seeking God’s righteousness. He loves holiness and steadily increases in it." Ref-1344, p. 81.


sanctification - justification - glorification - salvation : salvation - tenses
sanctification - meaning : Rom. 8:29

"We may define sanctification as that gracious operation of the Holy Spirit, involving our responsible participation, by which He delivers us as justified sinners from the pollution of sin, renews our entire nature according to the image of God, and enables us to live lives that are pleasing to Him." Anthony A. Hoekema, "The Reformed Perspective", Ref-0238, p. 24. "To dwell in glory forever with God is the destiny of His people (John 17:24; Rev. 21:3), but this necessitates a change; it means that redemption is more than penal substitution. Man needs forgiveness, but he also needs a miraculous transformation in order to dwell with God. The imago must be restored and, fortunately, God has ordained that those He foreknew would be “predestined to be conformed to the image of His Son” (Rom. 8:29). The destiny of the fallen imago Dei is to be conformed ot the imago Christi. Redeemed men and women will become Christ-like." Shaun Lewis, What is Man? or, The Image of God, Ref-0785, Vol. 16 No. 48 August 2012, 13-26, p. 25.


sanctification - past : Acts 20:32; Acts 26:18; 1Cor. 1:2; 1Cor. 6:11; Heb. 10:10; Heb. 10:29; Jude 1:1 (?)

"There is a real and vital sanctifying by the Spirit when we are converted to God before we obey as God's sons and know ourselves justified. It is a life setting-apart to God, which precedes acceptance, and is overlooked by universal theology, Arminian and Calvinistic; but scripture, as here shown, makes much of it." -- 20160114123340.pdf, p. 3.


sanctification - progressive : John 17:17-19; Eph. 5:26; 1Th. 5:23; Php. 3:12-14; 1Pe. 3:15
sanctification - purpose : Deu. 8:1-3
sanctification - separation : Num. 3:13
sanctification - stages : 2Pe. 1:5-7
sanctification - Trinity : Trinity - sanctifies
sanctification - vs. justification : justification - vs. sanctification
sanctifies : Holy Spirit - sanctifies
sanctifies - Holy Spirit : Holy Spirit - sanctifies
sanctifying : Word - sanctifying
sanctifying - Word : Word - sanctifying
sanctuary : sanctuary - cast down by Antiochus Epiphanes
sanctuary - cast down by Antiochus Epiphanes : Dan. 8:11

"And after that Antiochus had smitten Egypt, he returned in the hundred and forty and third year; and he went up against Israel, and he went up against Jerusalem with a great multitude. And he entered in arrogance into the sanctuary, and took the golden altar, and the candlestick of light, and all the vessels thereof, and the table of the shewbread, and the pouring vessels, and the vials, and the censers of gold, and the vail, and the crowns, and the golden ornaments that were on the front of the temple; and he scaled the gold off. And he took the silver and the gold, and the precious vessels; and he took the hidden treasures which he found. And having taken all, he departed into his land. And he made a massacre, and spoke very arrogantly." 1 Maccabees 1:20-24.


sand : foundation - rock vs. sand
sand - foundation vs. rock : foundation - rock vs. sand
sandal : sandal - removed
sandal - removed : Deu. 25:9-10; Ru. 4:7
sandals : holy - ground
sandals - remove : holy - ground
Sanders, J. Oswald, Spiritual Leadership : Ref-1293
Sanders, J. Oswald, Spiritual Leadership - Spiritual Leadership, J. Oswald Sanders : Ref-1293
Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers, Andy Greenberg : Ref-1571
Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers, Andy Greenberg - Greenberg, Andy, Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers : Ref-1571
Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers, Andy Greenberg - Greenberg, Andy, Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers - Kindle-0035 : Ref-1571
Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers, Andy Greenberg - Greenberg, Andy, Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers - TAGS : Ref-1571
Sandworm: A New Era of Cyberwar and the Hunt for the Kremlin's Most Dangerous Hackers, Andy Greenberg - TAGS : Ref-1571
Sanhedrin : Sanhedrin - meaning ; trial - Christ - by night of Sanhedrin illegal
Sanhedrin - meaning :

"In Greek hedra means a sitting place, and hedron is the diminutive form of hedra; sun means together with, so that sunhedrion means sitting together with, or a council board; and it is used also of the council chamber, or place of session." Ref-0117, p. 51.


Sanhedrin - trial by night illegal : trial - Christ - by night of Sanhedrin illegal
Saosduchinus : chronology - B.C. 0648 - Saosduchinus - died - Newton
Saosduchinus - died - Newton : chronology - B.C. 0648 - Saosduchinus - died - Newton
Sappho : lesbian - origin of term
Sappho - Greek poetess : lesbian - origin of term
Sarah : chronology - B.C. 2029 - Sarah dies - Steinmann ; chronology - B.C. 2156 - Sarah born - Steinmann ; lied - Sarah; Sarah - age at death; Sarah - age compared to Abraham ; Sarai - name changed from
Sarah - age at death : Gen. 23:1
Sarah - age compared to Abraham : Gen. 17:1; Gen. 17:17; Gen. 17:21; Gen. 32:1

"Sarah was ten years younger than Abraham. This can be established from comparing Gen 17:17 with Gen 17:1, where we are told that God appeared to Abraham when he was 99. At that time God revealed to Abraham that Sarah would bear Isaac at the same time the next year (Gen 17:21). Since Sarah would be 90 when she bore Isaac (Gen 17:17), she would have been 89 when God’s conversation with Abraham took place. Thus Sarah was ten years younger than Abraham, and she was born in 2156 B.C. Since Sarah lived 127 years, she died in 2029 B.C. (Gen 32:1)." Ref-1307, p. 71


Sarah - born - date - Steinmann : chronology - B.C. 2156 - Sarah born - Steinmann
Sarah - dies - date - Steinmann : chronology - B.C. 2029 - Sarah dies - Steinmann
Sarah - lied : lied - Sarah
Sarah - name changed to : Sarai - name changed from
Sarai : Sarai - name changed from ; Sarai - sister of Abram
Sarai - name changed from : Gen. 17:15

✪ Sarai: h8297 - "dominative," from h8269 - a head person, captain. Sarah: h8283 - mistress or queen, added he (hay) = breath of God


Sarai - sister of Abram : Gen. 12:13; Gen. 20:2; Gen. 20:12; Gen. 26:8
sardine : jasper
Sarfati, Jonathan Refuting Compromise : Ref-0232
Sargon : archaeology - Sargon
Sargon - archaeology : archaeology - Sargon
Sargon II : archaeology - Relief of Sargon II ; chronology - B.C. 0722 - 0705 - Sargon II - king of Assyria
Sargon II - king of Assyria - reign : chronology - B.C. 0722 - 0705 - Sargon II - king of Assyria
Sargon II - Relief of - archaeology : archaeology - Relief of Sargon II
Satan : angel - of light; angels - redemption; Antichrist - empowered by Satan; Cain - of Satan; death - power of by Satan; evil - serves God; fire - from heaven - Satan; gospel - veiled; kingdom - of Satan; kingdoms - only two ; miracles - not of God; Nephilim - Hebrew - fallen or mighty ones ; Ref-0666 ; Satan - abodes of; Satan - as god; Satan - bound ; Satan - bound - NOT ; Satan - captive by; Satan - cast out; Satan - controlled by God; Satan - created by Christ ; Satan - destroyer; Satan - Diabolos ; Satan - fall of ; Satan - father of lies ; Satan - get behind me; Satan - given over to; Satan - imitator ; Satan - immunity from; Satan - influences Godly; Satan - influences people; Satan - irrational ; Satan - named explicitly; Satan - rebuking; Satan - ruler of this world; Satan - sons of; Satan - work attributed to God; Satan - worshiped ; seed - of Satan; wife - sides with Satan
Satan - abodes of : Eze. 28:13-14; Eph. 2:2; Eph. 6:12; Rev. 12:9; Rev. 12:12; Rev. 20:3; Rev. 20:8; Rev. 20:10
Satan - Anakim - titan : Nephilim - Hebrew - fallen or mighty ones
Satan - and Cain : Cain - of Satan
Satan - angel of light : angel - of light
Satan - as god : John 12:32; 2Cor. 4:4; 1Jn. 4:4; 1Jn. 5:19
Satan - blinds unbelievers : gospel - veiled
Satan - bound : Rev. 20:2-4

"If this language does not mean that the immobilization of Satan is complete, so far as his deception of the nations (Grk. ethne) is concerned, then there is no way to express the idea." Ref-0183, p. 481. "According to Cox, “Satan, though bound, still goes about like a roaring lion seeking whom he may devour. The chain with which he is bound is a long one, allowing him much freedom of movement” (Cox 1966:139)." Ref-0697, p. 17. "This preconsummationist-recapitulation-amillennial view includes the following tenets. (1) The binding of Satan represents Christ's victory over the powers of darkness accomplished at the cross. (2) The one thousand years are symbolic of a long, indeterminate period corresponding to the church age. (3) At the end of the present age Satan will be loosed briefly to wreak havoc and persecute the church. (4) The fire coming down from heaven to consume the wicked is symbolic of Christ's second coming. (5) A general resurrection and judgment of the wicked and the righteous will occur at Christ's coming, followed by the creation of the new heavens and a new earth." Gregory H. Harris, Must Satan Be Released? Indeed He Must Be: Toward a Biblical Understanding of Revelation 20:3, Ref-0164, Vol. 25 No. 1 Spring 2004, 11-27, p. 13. "Amillennialists believe that this binding does not eliminate the activities of Satan on earth, but merely limits them to some extent. As Riddlebarger explains: “What this binding of Satan means is that, after the coming of the long-ex-pected Messiah, Satan lost certain authority that he possessed prior to the life, death, burial, resurrection, and ascension of the Savior. It does not mean that all satanic operations cease during the millennial age, as many opponents of amillennialism mistakenly assume.” " -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 23. "According to amillennialist William Cox, “Satan, though bound, still goes about like a roaring lion seeking whom he may devour. The chain with which he is bound is a long one, allowing him much freedom of movement.”" -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 23. "In the words of amillennialist William Hendriksen, “The devil can do much, indeed, during this present period of one thousand years. But there is one thing which, during this period, he cannot do. With respect to this one thing he is definitely and securely bound.”" -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 30. "For this reason, because the binding of Satan only prevents him from deceiving the nations, amillennialists believe that he is still free to prowl about the earth like a roaring lion (1 Pet 5:8), partaking in the other activities attributed to him in the New Testament." -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 30. "A second problem with this argument is that the New Testament teaches that Satan is in fact deceiving the nations during the present age. Therefore, even if the amillennialist were correct in his assertion that Satan is only prevented from deceiving the nations during the thousand years—remaining active on earth in every other way—the fact that he is currently engaged in such deception indicates that the millennium cannot be a present reality. This can be seen in a number of New Testament passages." -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 31. "Amillennialists have a particularly difficult time explaining how Satan can be described as the one “who deceives the whole world” in Rev 12:9 while simultaneously being sealed in the abyss “so that he would not deceive the nations any longer” (Rev 20:3)." -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 32. "Some amillennialists respond to this difficulty by insisting that Satan's inability to deceive during the thousand years is merely a matter of degree. According to Hendriksen, “If during the present N.T. era the devil ‘blinds the minds of unbelievers,' II Cor. 4:4, that was true even more emphatically during the old dispensation.” But the purpose clause in Rev 20:3 teaches not that Satan will deceive the nations less emphatically than he previously did, but that he will deceive the nations no longer . . . In other words, Satan's ability to deceive is not limited during the thousand years, but rather eliminated." -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 32. "In Matt 12:29, then, the binding of Satan broke the power he had to possess specific individuals and thereby enabled Jesus to deliver those people from Satan's control. In contrast, the binding of Satan in Revelation 20 involved sealing him in the abyss and preventing him from deceiving the nations. The two passages have more differences than similarities. In Matthew 12 Satan is bound in his own domain—his own “house,” according to the parable—but in Revelation 20 he is removed from that domain and cast into the abyss.87 The binding in Matthew 12 is a local reference to Satan's inability to control a single individual through demon possession, but the binding in Revelation 20 is a universal reference to Satan's inability to deceive the nations of the world." -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 38. "The main problem with this argument is its inability to account for the release of Satan in Revelation 20, for whatever is accomplished in the incarceration of verses 1–3 is undone in the release of verse 7. As Ladd explains, the release of Satan is difficult to understand if it is applied to the Lord's binding of Satan in His earthly ministry: “The victory he won over Satan was won once and for all. Satan will never be loosed from bondage to Christ won by his death and resurrection.” In other words, if the binding of Satan in Revelation 20 refers to Christ's work of redemption on the cross (John 12:31–32; Col 2:15; Heb 2:14–15; 1 John 3:8), the finished work of Christ turns out to be the unfinished work of Christ when Satan is released." -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 42.


Satan - bound - NOT : Acts 5:3; 1Cor. 7:15; 2Cor. 4:3-4; 2Cor. 11:14; 2Cor. 12:7; Eph. 2:2; Eph. 4:26-27; Eph. 6:12; 1Th. 2:18; 2Th. 2:9; 1Ti. 1:20; Jas. 4:7; 1Pe. 5:8-9; 1Jn. 3:8-10; 1Jn. 5:19; Rev. 20:3

"the New Testament makes it abundantly clear that Satan—who is described as “the god of this age” . . . (2 Cor 4:4) and “the ruler of this world” . . . (John 12:31; cf. John 14:30; 16:11; 1 John 4:4)—is extremely active on earth during the present age. He not only “prowls about like a roaring lion, seeking someone to devour” (1 Pet 5:8), but he is also involved in a host of other activities—he tells lies (John 8:44); he tempts believers to sin (1 Cor 7:5; Eph 4:27); he disguises himself as an angel of light (2 Cor 11:13–15); he seeks to deceive the children of God (2 Cor 11:3; cf. 2 Cor 2:11); he snatches the gospel from unbelieving hearts (Matt 13:19; Mark 4:15; Luke 8:12; cf. 1 Thess 3:5; 1 Tim 1:20; 4:1–2); he takes advantage of believers (2 Cor 2:11); he influences people to lie (Acts 5:3); he holds unbelievers under his power (1 John 5:19; Eph 2:2; Acts 26:18; 1 John 3:8–10); he torments the servants of God (2 Cor 12:7); he thwarts the progress of ministry (1 Thess 2:18); he seeks to destroy the faith of believers (Luke 22:31); he wages war against the church (Eph 6:11–17); and he traps and deceives unbelievers, holding them captive to do his will (2 Tim 2:26). It is impossible to reconcile this portrayal of Satan's activities in the present age with the view that he is currently sealed in the abyss." -- Matt Waymeyer, The Binding of Satan in Revelation 20, 2015061701.pdf, p. 21.


Satan - captive by : 2Ti. 2:25-26
Satan - cast out : Luke 10:18; John 12:31; Rev. 9:1; Rev. 12:9; Rev. 12:13
Satan - controlled by God : Job 1:12; Job 2:6; Mat. 8:31; Luke 22:31; Jas. 4:7; Rev. 16:8; Rev. 20:8
Satan - created by Christ : Eze. 28:13; Mat. 4:9; Luke 4:7; John 1:3; Col. 1:16

✪ The deceptive power of sin becomes evident when the creature (Satan) requests worship from the Creator (Jesus) in Mat. 4:9 and Luke 4:7.


Satan - destroyer : Mat. 27:5
Satan - Diabolos :

✪ Greek: dia = against, bolos = to throw, the accuser or slanderer


Satan - empowers Antichrist : Antichrist - empowered by Satan
Satan - fall of : Gen. 1:2 (?); Isa. 14:12; Isa. 45:18 (?); Rev. 12:4

✪ Questionable: Gen. 1:2 (?); Isa. 45:18 (?);


Satan - father of lies : Gen. 3:1; John 8:44

"we cannot do better than quote from Sir Robert Anderson: ‘To speak a lie’ is not English. In our language the proper expression is ‘to tell a lie.’ But no one would so render the Greek words here. It is not the false in the abstract which is in view, but a concrete instance of it. And thus the connection is clear between Satan the liar and Satan the murderer. He is not the instigator of all murders, but of the murder, there and then in question, the murder of the Christ; he is not the father of lies, but the father of the Lie. In 2Th. 2:11 it is again the Lie of John 8:44. God does not incite men to tell lies or to believe lies. But of those who reject the truth, it is written, ‘He shall send them strong delusion that they should believe the Lie. Because they have rejected the Christ of God, a judicial blindness shall fall upon them that they should accept the Christ of humanity, who will be Satan incarnate’" Ref-0215, "Antichrist in the Gospels and Epistles"


Satan - fire - from heaven : fire - from heaven - Satan
Satan - get behind me : Mat. 16:23; Mark 8:33; Luke 4:8
Satan - given over to : Job 2:6; 1Cor. 5:5; 1Cor. 5:13; 1Ti. 1:20
Satan - imitator : Gen. 3:15; Mat. 4:6; Mat. 13:24-25; Mat. 13:38; Mat. 24:31; Mat. 25:41; John 4:23; 1Cor. 2:10; 2Cor. 11:14; Gal. 1:6-7; Eph. 2:2; Php. 2:13; 2Th. 2:3; 2Th. 2:7; 2Th. 2:9; 1Ti. 3:16; 1Pe. 5:6; Rev. 2:9; Rev. 2:13; Rev. 2:24; Rev. 5:5; Rev. 7:3; Rev. 13:16; Rev. 17:5; Rev. 17:16; Rev. 18:2; Rev. 20:10

"Do we read of Christ going forth to sow the ‘good seed’ (Mat. 13:24), then we also read of the enemy going forth to sow his ‘tares’ - an imitation wheat (Mat. 13:25). Do we read of ‘the children of God,’ then we also read of ‘the children of the wicked one’ (Mat. 13:38). Do we read of God working in His children ‘both to will and to do of His good pleasure’ (Php. 2:13), then we are also told that the Prince of the power of the air is ‘the spirit that now worketh in the children of disobedience’ (Eph. 2:2). Do we read of the Gospel of God, then we also read that Satan has a gospel - ‘Another gospel, which is not another’ (Gal. 1:6,7). Did Christ appoint ‘apostles,’ then Satan has his apostles too (2Cor. 11:13). Are we told that ‘the Spirit searcheth all things, yea, the deep things of God’ (1Cor. 2:10), then Satan also provides his ‘deep things’ (see Greek of Rev. 2:24). Are we told that God, by His angel, will ‘seal’ His servants in their foreheads (Rev. 7:3), so also we read that Satan, by his angels, will set a mark in the foreheads of his devotees (Rev. 13:16). Does the Father seek ‘worshippers’ (John 4:23), so also does Satan (Rev. 13:4). Did Christ quote scripture, so also did Satan (Mat. 4:6). Is Christ the Light of the world, then Satan also is transformed as an ‘angel of light’ (2Cor. 11:14). Is Christ denominated ‘the Lion of the tribe of Judah’ (Rev. 5:5), then the Devil is also referred to as ‘a roaring lion’ (1Pe. 5:6). Do we read of Christ and ‘His angels’ (Mat. 24:31), then we also read of the Devil and ‘his angels’ (Mat. 25:41). Did Christ work miracles, so also will Satan (2Th. 2:9). Is Christ seated upon a ‘Throne,’ so also will Satan be (Rev. 2:13, Gk.). Has Christ a Church, then Satan has his ‘synagogue’ (Rev. 2:9). Has Christ a ‘bride,’ then Satan has his ‘whore’ (Rev. 17:16). Has God His ‘Vine,’ so has Satan (Rev. 14:19). Does God have a city, the new Jerusalem, then Satan has a city, Babylon (Rev. 17:5; 18:2). Is there a ‘mystery of godliness’ (1Ti. 3:16), so also there is a ‘mystery of iniquity’ (2Th. 2:7). Does God have an only-begotten Son, so we read of ‘the Son of Perdition’ (2Th. 2:3). Is Christ called ‘the Seed of the woman,’ then the Antichrist will be ‘the seed of the serpent’ (Gen. 3:15). Is the Son of God also the Son of Man, then the son of Satan will also be the ‘Man of Sin’ (2Th. 2:3). Is there a Holy Trinity, then there is also an Evil Trinity (Rev. 20:10)." Ref-0215, "The Antichrist will be the Son of Satan"


Satan - immunity from : Gal. 1:4; Jas. 4:7; 1Jn. 4:4; 1Jn. 5:18
Satan - influences Godly : 1Chr. 21:1 (David); Mat. 16:21-23 (Peter); Luke 22:31 (Peter); 2Cor. 2:11; 2Cor. 11:3; Eph. 6:11; 2Ti. 2:26; 1Pe. 5:8-9
Satan - influences people : Job 1:15; Job 1:17
Satan - irrational : Isa. 14:13-14; Rev. 16:13-14; Rev. 20:7-8

". . . observe the biblical figure of Satan: brilliant and knowledgeable, but brought by his sinful hatred into a hopelessly stupid project, the project of trying to overthrow the kingdom of the living God. The interplay of his brilliance and stupidity is exceedingly difficult to describe, except by the narratives of Scripture and history. But it rings true. We have all known brilliant people who have in this way made fools of themselves. Satan is like them, to the nth degree, and non-Christians in general are like him in turn." Ref-1344, p. 205.


Satan - Jennings, F. C. : Ref-0666
Satan - kingdom of : kingdom - of Satan
Satan - miracles of : miracles - not of God
Satan - named explicitly : 1Chr. 21:1; Job 1:6-12; Job 2:1-7; Zec. 3:1-2; Mat. 4:10; Mat. 12:26; Mat. 16:23; Mark 1:13; Mark 3:23-26; Mark 4:15; Mark 8:33; Luke 4:8; Luke 10:18; Luke 11:18; Luke 13:16; Luke 22:3; Luke 22:31; John 13:27; Acts 5:3; Acts 26:18; Rom. 16:20; 1Cor. 5:5; 1Cor. 7:5; 2Cor. 2:11; 2Cor. 11:14; 2Cor. 12:7; 1Th. 2:18; 2Th. 2:9; 1Ti. 1:20; 1Ti. 5:15; Rev. 2:9; Rev. 2:13; Rev. 2:24; Rev. 3:9; Rev. 12:9; Rev. 20:2; Rev. 20:7
Satan - power of death : death - power of by Satan
Satan - rebuking : Zec. 3:2; Jude 1:9
Satan - ruler of this world : Mat. 4:8; Luke 4:6; John 12:31; John 14:30; John 16:11; 2Cor. 4:4; Eph. 2:2; 1Jn. 5:19; Rev. 13:1; Rev. 13:7
Satan - seed of : seed - of Satan
Satan - serves God : evil - serves God
Satan - serving if not serving God : kingdoms - only two
Satan - sons of : Mat. 13:38; John 8:44
Satan - titan : Nephilim - Hebrew - fallen or mighty ones
Satan - unredeemable : angels - redemption
Satan - wife sides with : wife - sides with Satan
Satan - work attributed to God : Job 1:16
Satan - worshiped : Isa. 14:14; Mat. 4:9; Luke 4:7; Rev. 13:4

✪ For a photograph of a license plate containing “HAILS8N,” see (20160210170457.jpg).


Satan, Lewis Sperry Chafer : Ref-1243
Satan, Lewis Sperry Chafer - Chafer, Lewis Sperry, Satan : Ref-1243
Satan, Lewis Sperry Chafer - Chafer, Lewis Sperry, Satan - SS-0073 : Ref-1243
Satanic influence : demonic influence - responding to
Satanic influence - responding to : demonic influence - responding to
Satellite Bible Atlas : Ref-1482
Satellite Bible Atlas - 2nd ed., William Schlegel : Ref-1482
satisfaction : satisfaction - elusive
satisfaction - elusive : Ecc. 6:7
satisfied : satisfied - be
satisfied - be : Ecc. 4:6; Ecc. 4:8
Satisfied by the Promise of the Spirit : Ref-0115
Satisfied by the Promise of the Spirit - Edgar, Thomas R. Satisfied by the Promise of the Spirit. : Ref-0115
Saturnalia : Christmas - date assigned
Sauer, Erich, The Dawn Of World Redemption : Ref-0197
Sauer, Erich, The Dawn Of World Redemption - The Dawn Of World Redemption, Sauer, Erich : Ref-0197
Saul : chronology - B.C. 1009 - Saul - reign ends - Steinmann ; chronology - B.C. 1049 (circa) - Saul - reign begins - Steinmann ; chronology - B.C. 1069 - Saul - reign begins - Newton ; chronology - B.C. 1095 - Saul - reign begins - Jones ; David - age in relation to Saul and Jonathan ; David - oath with Saul; Mt. Carmel - monument - Saul; Paul - Saul ; Perez - illegitimate so generations expelled; proconsul - Sergius Paulus ; Samuel - Saul - last seen; Saul - anointed from flask; Saul - David spares; Saul - death; Saul - disobedience to destroy all ; Saul - duration of reign; Saul - intercession; Saul - kingly anointing; Saul - medium - consults; Saul - men taken by; Saul - no priestly anointing; Saul - prophet anointing; Saul - rejected by God; Saul - robe cut; Saul - saved?; Saul - sin
Saul (apostle Paul) : Paul - as murderer
Saul (apostle Paul) - murderer : Paul - as murderer
Saul - age in relation to David : David - age in relation to Saul and Jonathan
Saul - anointed from flask : 1S. 10:1
Saul - Benjamite king : Perez - illegitimate so generations expelled
Saul - David spares : 1S. 24:3-12; 1S. 26:9-11; 1S. 26:23-24
Saul - death : 1S. 26:10; 1Chr. 10:5
Saul - disobedience to destroy all : 1S. 15:3; 1S. 15:9; 1S. 22:19

✪ Saul failed to destroy all the Amalakites when commanded by God, but destroyed the entire priestly city of Nob by his own initiative.


Saul - duration of reign : Acts 13:21
Saul - intercession : 1S. 12:23
Saul - kingly anointing : 1S. 10:1
Saul - medium - consults : 1Chr. 10:13
Saul - men taken by : 1S. 8:11; 1S. 13:2; 1S. 14:52
Saul - Mt. Carmel - monument : Mt. Carmel - monument - Saul
Saul - no priestly anointing : 1S. 13:9
Saul - oath of David : David - oath with Saul
Saul - Paul : Paul - Saul
Saul - Paul - adopted? : proconsul - Sergius Paulus
Saul - prophet anointing : 1S. 10:6
Saul - reign begins - date - Jones : chronology - B.C. 1095 - Saul - reign begins - Jones
Saul - reign begins - date - Newton : chronology - B.C. 1069 - Saul - reign begins - Newton
Saul - reign begins - date - Steinmann : chronology - B.C. 1049 (circa) - Saul - reign begins - Steinmann
Saul - reign ends - date - Steinmann : chronology - B.C. 1009 - Saul - reign ends - Steinmann
Saul - rejected by God : 1S. 15:23; 1Chr. 17:13; Hos. 13:11
Saul - robe cut : 1S. 24:4
Saul - Samuel - last seen : Samuel - Saul - last seen
Saul - saved? : 1S. 28:19
Saul - sin : 2S. 21:2; 1Chr. 10:13
Savage, J. A. (2004; 2004). The Scroll of Time; Or, Epochs And Dispensations Of Scripture. Galaxie Software. : Ref-0550
Savage, J. A. (2004; 2004). The Scroll of Time; Or, Epochs And Dispensations Of Scripture. Galaxie Software. - Logos-0310 : Ref-0550
Savage, John Ashton. The Kingdom of God and of Heaven : Ref-0672
Savage, John Ashton. The Kingdom of God and of Heaven - Logos-0430 : Ref-0672
save : save - Jesus came to
save - Jesus came to : Luke 9:56; John 3:17
save us now : hosanna
save us now - Yeshua : hosanna
save us now - Yeshua - yasha na : hosanna
saved : faith - SAID; saved - others by Jesus; saved - souls
saved - false : faith - SAID
saved - others by Jesus : Isa. 53:12; Mat. 27:42
saved - souls : Pr. 14:25
sawn : sawn - in two
sawn - in two : Heb. 11:37
Sawyer, Thomas, and Ray Summers. Essentials of New Testament Greek : Ref-0099
Sawyer, Thomas, and Ray Summers. Essentials of New Testament Greek - Essentials of New Testament Greek : Ref-0099
Sawyer, Thomas, and Ray Summers. Essentials of New Testament Greek - Essentials of New Testament Greek - Summers, Ray, and Thomas Sawyer. Essentials of New Testament Greek : Ref-0099
Sawyer, Thomas, and Ray Summers. Essentials of New Testament Greek - Summers, Ray, and Thomas Sawyer. Essentials of New Testament Greek : Ref-0099
sayings : crucifixion - sayings
sayings - crucifixion : crucifixion - sayings

SA