CrossLinks Topical Index - TR


trace : iniquity - trading in
trace - iniquity : iniquity - trading in
Tracings From The Gospel of John : Ref-0674
Tracings From The Gospel of John - Stuart, C. E. : Ref-0674
trading : souls - trafficking in
trading - souls : souls - trafficking in
tradition : fencing - Torah
tradition - fencing Torah : fencing - Torah
Tradition and Testament, Feinberg, John S. and Paul D. Feinberg, ed. : Ref-0198 ; Ref-0751
Tradition and Testament, Feinberg, John S. and Paul D. Feinberg, ed. - Feinberg, John S. and Paul D. Feinberg, ed., Tradition and Testament : Ref-0198 ; Ref-0751
Tradition and Testament, Feinberg, John S. and Paul D. Feinberg, ed. - Feinberg, John S. and Paul D. Feinberg, ed., Tradition and Testament - Logos-0483 : Ref-0751
Traditional Text : manuscript - Traditional Text vs. Critical Text
Traditional Text - vs. Critical Text : manuscript - Traditional Text vs. Critical Text
traditions : traditions - godly; traditions - of men
traditions - godly : Jer. 6:16; 1Cor. 11:2; 2Th. 2:15
traditions - of men : Isa. 29:13; Mat. 15:3; Mat. 15:9; Mark 7:13; John 2:6; Gal. 1:13; Col. 2:8; Col. 2:22-23; 1Pe. 1:18
trained : covetousness - heart trained in
trained - heart in sin : covetousness - heart trained in
trampled : blood - trampled; trampled - by God
trampled - blood : blood - trampled
trampled - by God : Isa. 63:3; Hab. 3:13; Rev. 19:15
trance : Acts 22:17
transexual : dressing - cross sexual
transexual - dressing : dressing - cross sexual
transfiguration : glory - Jesus appears in ; transfiguration - Jesus
transfiguration - coming kingdom : glory - Jesus appears in
transfiguration - Jesus : Mat. 17:2; Mark 9:2; Luke 9:29; 2Pe. 1:16-18

"We have μεταμορφόομαι in Matthew 17:2. The best the English can do is give us the word “transfigure,” which Webster defines as follows: “to change the form or appearance of.” What we have in the translation is the fact that our Lord's outward appearance was changed. And that is true. But see how much more we get from the Greek word. μορφή referred, you remember, to the outward expression one gives of his inner nature, that outward expression proceeding from and being representative of that inner nature. μορφόομαι refers therefore to the act of giving outward expression to that nature, that outward expression proceeding from and being truly representative of that nature. The verb here is in the passive voice. μετά, when prefixed to the verb, signifies a change. Thus, we translate “The mode of His outward expression was changed before them, that outward expression proceeding from and being truly representative of His inner nature.”" Ref-0946, p. 86. There is evidence this took place in association with the Feast of Tabernacles: "In each of the accounts of the transfiguration (Mat. 17:1-9; Mark 9:2-10; Luke 9:29-36), as Peter calls for constructing three “booths,” the Greek work is skēnē the translation of sukkah, the name of both the feast and the structures in which men lived during it. Luke 9:31 says the conversation between Jesus, Moses, and Elijah was “of his departure, which he was about to accomplish at Jerusalem.” The Greek word translated “departure” is exodus, the historical event commemorated at the Feast of Booths." Ref-1200, p. 161n24.


transformed : mind - renewed
transformed - mind renewed : mind - renewed
transgression : transgression - finished
transgression - finished : Dan. 9:24

✪ Mauro is sure the transgression was finished at the first coming: "Daniel had said in his prayer, “Yea, all Israel have transgressed” (verse 11). An evident response to this is seen in the words of Gabriel, “seventy weeks are determined upon thy people to finish the transgression.”" Ref-0896, p. 4. "For “to finish the transgression” could mean nothing less or other than the betrayal and crucifixion of their promised and expected Messiah." Ref-0896, p. 14.


transgressors : transgressors - numbered with
transgressors - numbered with : Isa. 53:12; Mat. 27:38; Mark 15:28; Luke 22:37; Luke 23:32; John 19:18
transition : old testament to new testament - transition
transition - OT to NT : old testament to new testament - transition
transitory : life - temporal nature
transitory - life : life - temporal nature
translated : Holy Spirit - carried by
translated - physically : Holy Spirit - carried by
Translating Truth, Wayne Grudem et. al. : Ref-0786
Translating Truth, Wayne Grudem et. al. - Grudem et. al., Wayne, Translating Truth : Ref-0786
translation : KJV - variety of translation ; NASB - thought for thought ; translation - dynamic equivalence - capital punishment ; translation - dynamic equivalence - rod - discipline
translation - dynamic equivalence - capital punishment : Rom. 13:4

"But some dynamic equivalance translations omit the word “sword.” The New Living Translation says: ‘The authorities are sent by God to help you. But if you are doing something wrong, of course you should be afraid, for you will be punished. The authorities are established by God for that very purpose, to punish those who do wrong.’ . . . The New Century Version does something similar: ‘The ruler is God's servant to help you. But if you do wrong, then be afraid. He has the power to punish; he is God's servant to punish those who do wrong.’ . . . The Contemporary English Version similarly omits the sword: ‘If you do something wrong, you ought to be afraid because these rulers have the right to punish you.’ The Message strays even further from the sense of the text: ‘But if you're breaking the rules right and left, watch out. The police aren't there just to be admired in their uniforms.’" Wayne Grudem, "Are Only Some Words of Scripture Breathed Out by God?", Ref-0786, 19:56, p. 32.


translation - dynamic equivalence - rod - discipline : Pr. 13:24; Pr. 22:15

✪ Dynamic equivalence translations tend to omit the reference to ‘rod’ (shēbet), using alternate terms and phrases: “discipline” (Pr. 13:24; 22:15 NLT); “punish,” “punishment” (Pr. 13:24; 22:15 NCV); “correct,” “firm correction” (Pr. 13:24; 22:15 CEV); “correct,” “tough-minded discipline” (Pr. 13:24; 22:15 Message).


translation - KJV - variety of : KJV - variety of translation
translation - NASB - dynamic equivalence : NASB - thought for thought
translations : translations - popularity
translations - popularity :

"The Christian Booksellers Association gave its list for the top selling translations in the United States by unit numbers for 2009. The top seven were: 1. New International Version (NIV); 2. King James Version (KJV); 3. New King James Version (NKJV); 4. New Living Translation (NLT); 5. English Standard Version (ESV); 6. Holman Christian Standard Version (HCSB); 7. The Message." Ref-0785, Volume 15 Number 46, December 2011, Brian H. Wagner, New Testament Criticism: Helps and Hurts, 37-60, p. 53


translator : translator - language
translator - language : 2K. 4:13
transliteration : transliteration - Greek ; transliteration - Hebrew
transliteration - Greek :


Α α = A a
Β β = B b
Γ γ = G g
Δ δ = D d
Ε ε = E e
Ζ ζ = Z z
Η η = Ē ē
Θ θ = Th th
Ι ι = I i
Κ κ = K k
Λ λ = L l
Μ μ = M m
Ν ν = N n
Ξ ξ = X x
Ο ο = O o
Π π = P p
Ρ ρ = R r
Σ σ = S s
Τ τ = T t
Υ υ = U u
Φ φ = Ph ph
Χ χ = Ch ch
Ψ ψ = Ps ps
Ω ω = Ō ō
Ref-0114, p. 21. Ref-0038, p. 10. Ref-0085, pp. 8-9.


transliteration - Hebrew :


א =
בּ ב = b ḇ
גּ ג = g ḡ
דּ ד = d ḏ
הּ ה = h
= wu
ו = w
זּ ז = z
ח =
טּ ט =
יּ י = y
כּ כ = k ḵ
לּ ל = l
מּ מ = m
נּ נ = n
סּ ס = s
ע =
פּ פ = p p̄
צּ צ =
קּ ק = q
רּ ר = r
שּׂ שׂ = ś
שּׁ שׁ = š
תּ ת = t ṯ
בָּה = bâh
בּוֹ =
בּוּ =
בֵּי =
בֶּי =
בִּי =
בָּ =
בֹּ =
בֻּ =
בֵּ =
בִּ =
בַּ = ba
בָּ (qamets hatuf) = bo
בֶּ = be
בִּ = bi
בֲּ =
בֳֳּ =
בֱּ =
בְּ = be
Ref-0114, p. 21. Ref-0038, p. 10. Ref-0184, pp. 1,3,10,11.


transmillennialism : Rev. 20:2-7

"A brand new form of millennialism has been put forth in the last few decades called “transmillennialism.” This is actually a fourth view that is different from amillennialism, postmillennialism, and premillennialism. This new view comes out of the theology of full-preterism, which teaches that all Bible prophecy was fulfilled in the first century. As a result of such a view, these proponents believe that we are now living within the New Heavens and New Earth of Revelation 21 and 22. Because the millennium is the thousand years mentioned in Revelation 20, and that has already been fulfilled and we are now in the New Heavens and New Earth, it means that we are beyond (trans) the millennium. Thus, transmillennialism!" Thomas Ice, Prophecy Questions with Today’s Answers, Ref-0181, Volume VIII • Number 104 • January 2013, p. 9.


travail : childbirth - metaphor
travail - in childbirth : childbirth - metaphor
traveler : traveler - duty to
traveler - duty to : Deu. 27:19; Job 31:3
treasure : exegesis - Mat._13:45-46 ; Israel - treasure ; treasure - where heart is; trusting - in riches
treasure - Israel : Israel - treasure
treasure - Israel - parable : exegesis - Mat._13:45-46
treasure - trusting in : trusting - in riches
treasure - where heart is : Job 22:25; Luke 12:34
Treasury of David, The, Spurgeon : Ref-1069
Treasury of David, The, Spurgeon - Cross-0140 - Spurgeon, Treasury of David, The : Ref-1069
Treasury of David, The, Spurgeon - Spurgeon, Treasury of David, The : Ref-1069
Treasury of Scripture Knowledge : Ref-1221 ; Ref-1222
Treasury of Scripture Knowledge - Canne, Browne, Blayney, Scott, and Others, Treasury of Scripture Knowledge. : Ref-1221
Treasury of Scripture Knowledge - Canne, Browne, Blayney, Scott, and Others, Treasury of Scripture Knowledge. - Treasury of Scripture Knowledge : Ref-1221
Treasury of Scripture Knowledge - Enhanced : Ref-1222
Treasury of Scripture Knowledge - SS-0069 : Ref-1221
Treasury of Scripture Knowledge - SS-0069 - Treasury of Scripture Knowledge : Ref-1221
Treasury of Scripture Knowledge - Treasury of Scripture Knowledge : Ref-1221
tree : Deborah - tree of; evolution - tree of life ; terebinth tree - divination; tree - cast into water; tree - healing leaves; tree - hung on; tree - of life ; tree - planted; tree - sacrifice under; tree - shade - shelter
tree - cast into water : Ex. 15:25; 2K. 6:6
tree - healing leaves : Eze. 47:12; Rev. 22:2
tree - hung on : Deu. 21:23; Jos. 8:29; Jos. 10:26; Ezra 6:11
tree - of Deborah : Deborah - tree of
tree - of life : Gen. 2:9; Gen. 3:22; Ex. 15:25; Num. 21:9; Ps. 1:1-3; Pr. 3:18; Pr. 11:30; Pr. 13:12; Pr. 15:4; Eze. 47:12; John 3:14; Rev. 2:7; Rev. 22:2; Rev. 22:14; Rev. 22:19 (?)

"[Torah scrolls are] written on parchment, sewn together, rolled onto wooden rollers called eytz chayeem (tree of life), and read regularly in the synagogue." Ref-0057, May/June 2001, 23. "[Jesus], the son of a carpenter; cleverly made his cross a bridge over Sheol [the abode of the dead], that swallows everyone, and brought mankind over it into the dwelling of life. Because it was through the tree [in the Garden of Eden] that mankind had fallen into Sheol, so it was on the tree [the cross] that they passed over into the dwelling of life. Thus the tree brought not only bitterness but also sweetness -- that we might learn that none of God's creatures can resist him. Glory be to you who laid your cross as a bridge over death, that souls might pass over it from the dwelling of the dead to the dwelling of life!" Ephrem the Syrian, "Homily on our Lord 4" cited in Ref-0816, p. 35. "Moreover, it should be noted that some scholars speculate that death was a "possibility" for Adam and Eve prior to the fall. John Walton argued that the purpose of the “Tree of Life” was not to provide immediate immortality; rather, he claimed that it was through the continual nourishment of the tree that Adam and Eve would have been presented with the capacity of maintaining immortality. A result of Walton’s theory the other living creatures were experiencing death, because they were not provided with the nourishment from the Tree of Life. Walton’s notion does not correlated with the traditional view, or the remainder of Scripture, especially Romans 5:12, which clearly implies that prior to Adam’s sin no living thing experienced death." Sean C. Grier, Importance of a Literal Interpretation of Genesis_1-11, Ref-0785, Volume 15, Number 44, April 2011, 7-32, pp. 13-14. Questionable: Rev. 22:19 (?);


tree - of life - evolutionary : evolution - tree of life
tree - planted : Job 8:16; Ps. 1:3; Ps. 92:12-14; Isa. 58:11; Isa. 60:21; Isa. 61:3; Jer. 17:8; Eze. 31:4-9; Eze. 47:7; Eze. 47:12; Rev. 22:2
tree - sacrifice under : 2K. 16:4; 2Chr. 28:4
tree - shade - shelter : Jdg. 9:15
tree - terebinth - divination : terebinth tree - divination
trees : burned - vegatation; fruit - bearing; idols - wooden cut down ; trees - destroyed ; trees - men represented as
trees - bear fruit : fruit - bearing
trees - burned : burned - vegatation
trees - destroyed : Joel 1:19; Rev. 7:1-3; Rev. 8:7; Rev. 9:7

"The reader should know that after biblical times governing powers sometimes charged a special tax on trees, and so unnecessary ones were cut down, with disastrous ecological results. Similarly, the large number and variety of animals mentioned in the Bible are not now present. Israel is not the only land whose living creatures have paid dearly for the onrush of civilization." Ref-1200, p. 42.


trees - men represented as : Jdg. 9:8; Jer. 46:22-23; Mark 8:24
trees - of worship : idols - wooden cut down
Tregelles : Tregelles - Dan._12:2
Tregelles - Dan._12:2 : Dan. 12:2

"Tregelles translates Daniel 12:2 as follows. ‘And many from among the sleepers of the dust of the earth shall awake; these shall be unto everlasting life; but those [the rest of the sleepers] shall be unto shame and everlasting contempt.’ . . . Nathaniel West supplies a similar translation as follows. ‘The true rendering of Dan. xii. 1-3, in connection with the context, is ‘And (at that time) Many (of thy people) shall awake (or be separated) out from among the sleepers in the earth-dust. These (who awake) shall be unto life everlasting, but those (who do not awake at that time) shall be unto shame and contempt everlasting.’ So, the most renowned Hebrew Doctors render it, and the best Christian exegetes.’" Ref-0081, pp. 282-283


Trench, R. C., Synonyms of the New Testament : Ref-0947
Trench, R. C., Synonyms of the New Testament - Synonyms of the New Testament, R. C. Trench : Ref-0947
Trench, Richard, Commentary on the Epistles to the Seven Churches in Asia : Ref-0212
trial : trial - Christ - by night of Sanhedrin illegal ; trial - personal vs. others; trial - to find anxieties; worship - in trial
trial - Christ - by night of Sanhedrin illegal : Acts 4:3

✪ See Laurna L. Berg, "The Illegalities of Jesus’ Religous and Civil Trials", Ref-0200, 161 (July-September 2004):330-342. "But M. Dupin, in his tract on the “Trial of Jesus before the Sanhedrin,” . . . has satisfactorily shown throughout the whole course of that trial that the rules of Jewish law of procedure were grossly violated and that the accused was deprived of rights belonging even to the meanest citizen. He was arrested in the night, bound as a malefactor, beaten before his arraignment, and struck in open court during the trial; he was tried on a feast day, and before sunrise; he was compelled to incriminate himself, and this, under an oath of solemn judicial adjuration; and he was sentence on the same day of his conviction. In all these particulars the law was wholly disregarded." Ref-0788, p. 70. "The religious trials were a mockery of justice. They violated the rules that the Jews followed for conducting a trial. Contrary to established rules, these trials occurred in private homes (Sanhedrin 11a; Middoth 5.4), at night (Tosephta, Sanhedrin 7.1; Middoth 5.4), and on the eve of a Sabbath and festival day, which was Passover (Sanhedrin 4.1; Josephus, Antiguities 16.163). Also, the sentence was pronounced on the same day as the trial Sanhedrin 4.1; 5.5) and they failed to provide the necessary safeguards to be taken for the possibility of an acquittal in capital cases (Sanhedrin 4.1. Laney, Answers to Tough Questions, 209." Andy Woods, "The Purpose of Matthew's Gospel, Part II", Ref-0785, Volume 11 Number 34 December 2007, 5:42, p. 38n81.


trial - personal vs. others : Job 4:5
trial - to find anxieties : Ps. 139:23
trial - worship in : worship - in trial
trials : trials - of Christ
trials - of Christ : Mat. 26:57-58; Mat. 27:1-2; Mat. 27:11-26; Mark 14:53-65; Mark 15:1-15; Luke 22:54; Luke 22:63-71; Luke 23:1-15; John 18:12-14; John 18:29-40; John 19:1-16

✪ Christ underwent six separate trials: "(1) Authority: Jewish, Civil or religious: Religious, Judge: Annas, Location: Caiahphas’ house, Decision: Permission given to kill Christ, Scripture: John 18:12-14,19-23. (2) Authority: Jewish, Civil or religious: Religious, Judge: Caiaphas, Location: Caihphas’ house, Decision: Death sentence imposed due to charge of blasphemy, Scripture: Mat. 26:57-58; Mark 14:53-65; Luke 22:54,63-65; John 18:24. (3) Authority: Jewish, Civil or religious: Religious, Judge: Sanhedrin, Location: Sanhedrin, Decision: Death sentence made legal, Scripture: Mat. 27:1-2; Mark 15:1a; Luke 22:66-71. (4) Authority: Roman, Civil or religious: Civil, Judge: Pilate, Location: Fortress of Antonia, Decision: Not guilty, Scripture: Mat. 27:11-14; Mark 151b-5; Luke 23:1-6; John 18:28-38a. (5) Authority: Roman, Civil or religious: Civil, Judge: Herod, Location: Herod's palace, Decision: Not guilty, Scripture: Luke 23:7-12. (6) Authority: Roman, Civil or religious: Civil, Judge: Pilate, Location: Fortress of Antonia, Decision: Not guilty, Christ turned over to the Jews, Scripture: Mat. 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:38b-19:16 Adapted from Charles C. Ryrie, The Ryrie Study Bible: New American Standard Bible (Chicago: Moody, 1995), 1715." Andy Woods, "The Purpose of Matthew's Gospel, Part II", Ref-0785, Volume 11 Number 34 December 2007, 5:42, pp. 37-38n81.


tribal : tribal - land allotments
tribal - land allotments : Jos. 13
tribe : tribe - of Dan
tribe - of Dan : Deu. 27:13
tribes : chronology - B.C. 0728 - Salmanasser - ten tribes transplanted - Newton ; curses - tribes pronouncing; Israel - divides; Israel - prophecy on tribes; Levitical - cities - throughout tribes; tribes - 13 with David; tribes - identified with Urim and Thummim; tribes - legend of lost based on ; tribes - mothers of; tribes - names as memorial; tribes - names given; tribes - order crossing Jordan; tribes - ten called Israel; tribes - ten lost - Anglo-Israelism fiction ; tribes - ten not lost ; tribes - which did not fight
tribes - 13 with David : 1Chr. 12:23
tribes - divide : Israel - divides
tribes - identified with Urim and Thummim : Ne. 7:65
tribes - legend of lost based on : 2K. 17:18; 2K. 17:24

"The people of Israel never recovered their ancient territories; and were so disposed of by their conquerors, that they either became amalgamated with the heathen nations, so as to be utterly undistinguishable; or they were transported to some foreign and recluse place of settlement, that the land of their residence, though repeatedly sought for and guessed at, has for more than two thousand years been totally unknown." Ref-1330, Dan._2:45.


tribes - Levitical cities throughout : Levitical - cities - throughout tribes
tribes - mothers of : Gen. 35:23-26
tribes - names as memorial : Ex. 28:9-12; Ex. 28:21-29; Ex. 39:14; Eze. 48:30-35; Rev. 21:12
tribes - names given : Gen. 30:8-37; Ex. 1:2
tribes - order crossing Jordan : Jos. 1:14
tribes - pronouncing curses : curses - tribes pronouncing
tribes - prophecy on : Israel - prophecy on tribes
tribes - ten - transplanted - Newton : chronology - B.C. 0728 - Salmanasser - ten tribes transplanted - Newton
tribes - ten called Israel : 2S. 19:4-3
tribes - ten lost - Anglo-Israelism fiction : Num. 33:55; Jos. 23:13; Jdg. 5:17; 2Chr. 13:5; 2Chr. 21:7; Ps. 2:8; Dan. 2:34

"to quote a succinct summary of Anglo-Israel assertions from a standard work:— "The supposed historical connection of the ancestors of the English with the Lost Ten Tribes is deduced as follows: The Ten Tribes were transferred to Assyria about 720 B.C.; and simultaneously, according to Herodotus, the Scythians, including the tribe of the Saccae (or Saxae), appeared in the same district. The progenitors of the Saxons afterward passed over into Denmark—the 'mark' or country of the tribe of Dan—and thence to England. Another branch of the tribe of Dan, which remained 'in ships' (Judges 5:17), made its appearance in Ireland under the title of 'Tuatha-da-Danan.' Tephi, a descendant of the royal house of David, arrived in Ireland, according to the native legends, in 580 B.C. From her was descended Feargus More, King of Argyll, an ancestor of Queen Victoria, who thus fulfilled the prophecy that 'the line of David shall rule for ever and ever' (2Chr. 13:5; 21:7). The Irish branch of the Danites brought with them Jacob's stone, which has always been used as the Coronation-stone of the kings of Scotland and England, and is now preserved in Westminster Abbey. Somewhat inconsistently, the prophecy that the Canaanites should trouble Israel (Numbers 33:55; Josh. 23:13) is applied to the Irish. 'The land of Arzareth,' to which the Israelites were transplanted (2 Esd. 13:45), is identified with Ireland by dividing the former name into two parts—the former of which is erez, or 'land'; the later, Ar, or 'Ire.'" [Joseph Jacobs, "Anglo-Israelism" in the Jewish Encyclopedia]" Ref-1367, loc. 63-72. "'British' is identified with Berit-ish ('man of the covenant')." Ref-1367, loc. 88. "Modern ethnography does not confirm in any way the identification of the Irish with a Semitic people; while the English can be traced back to the Scandinavians, of whom there is no trace in Mesopotamia at any period of history." Ref-1367, loc. 94. "philology which traces "British" to "Berith-ish," and "Saxon" to "Isaac's-son,"" Ref-1367, loc. 103. "The glorious Messianic prophecy of the stone cut without hands which smote the image of Nebuchadnezzar (Daniel 2:34) is applied to the British people; and the British Empire, which is one of the Gentile world-kingdoms, is made to be identical with the Kingdom of God." Ref-1367, loc. 115. "If the Saxons be the Ten Lost Tribes of Israel ... then the English throne is a continuation of David's throne, and the seed on it must be the seed of David, (a beautiful specimen, this, of Anglo-Israel logic) and the inference is clear—namely, that all the blessings attaching by holy promise to David's throne must belong to England...." Ref-1367, loc. 125. "Psalm 2:8 -- "Ask of Me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession," will be found again and again in Anglo-Israel literature applied to the British nation. It also substitutes the British Empire for the Church. A favourite Scripture on which almost every Anglo-Israel writer fastens is Matt. 21:43 -- "Therefore I say unto you, The Kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof," taking it for granted that England is that "nation"—which, as a nation, is bringing forth the fruits of God's kingdom." Ref-1367, loc. 153. ""The Lost Ten Tribes," by Rev. Joseph Wild, D.D. A book containing twenty discourses which abounds in statements and "interpretations" as wild and unscriptural as this sample quoted from Discourse XVIII." Ref-1367, loc. 242. ""If the Saxons be the Ten Lost Tribes of Israel, then the English throne is a continuation of David's throne, and the seed on it must be the seed of David, and the inference is clear, namely, that all the blessings attaching by the holy promise to David's throne must belong to England"; ["The Lost Ten Tribes," by Joseph Wild. The Eighteenth Discourse.]" Ref-1367, loc. 913. "People whose capacity for credulity is large enough to believe the wild romances spun out by Anglo-Israel writers about Jeremiah's journey to Ireland with a daughter of Zedekiah, who brought with them as part of their personal luggage the coronation stone which is now in Westminster Abbey, are very welcome to believe it; and one would not trouble much about them if they would only let the Bible alone and not pervert Scripture." Ref-1367, loc. 921. "[British Israelism teaches the error that] Jacob's stone is still in our possession. It is that on which Jacob slept, that which was the chief corner-stone of the Temple—saved by Jeremiah, and taken by him to Ireland, and then placed in Westminster Abbey under the Coronation chair; [Appendix: Horatius Bonar, "Are We the Ten Tribes?" from The Sunday at Home, October, 1880]" Ref-1367, loc. 1077. ". . . when Lewis and Clark set off on their expedition, one of the many questions prepared for them by Dr. Benjamin Rush at Jefferson’s behest was this: “What Affinity between their [the Indians’] religious Ceremonies and those of the Jews?” “Jefferson and Lewis had talked at length about these tribes,” explains Stephen Ambrose. “They speculated that the lost tribes of Israel could be out there on the Plains.”" Ref-1414, p. 273. "But there was a third strand in the weaving of the resettlement, proceeding from the Jews themselves, concerning their own prophecies for the restoration of their nation to the Holy Land and the coming of the Messiah. For this to be achieved, it was believed necessary for the diaspora-the dispersion of the Jews “to the ends of the earth” as the relevant prophecy in Deuteronomy had it-to be complete. Thus in the seventeenth century much interest was taken in the ten lost tribes of Israel and their possible fates, in order to check on the progress of the dispersion. John Sadler, for example, suggested that these missing people might have come to rest in Ireland, Tara being Torah; and the Irish harp the harp of David; the coronation stone of the Irish, a holy stone brought there by the tribes of Dan, being the equivalent of Jacob’s pillow. When there came rumours of the lost tribes as far abroad as Tartary and China, and when at the same time an important body of opinion arose to suggest that the American Indians were in fact descended from another lost tribe, to many the diaspora appeared to be in a state of virtual completion." -- Ref-1566, p. 560.


tribes - ten not lost : Jdg. 21:3; Jdg. 21:6; Jdg. 21:17; 1Chr. 9:3; 2Chr. 11:3; 2Chr. 11:13-17; 2Chr. 12:1; 2Chr. 12:6; 2Chr. 13:9; 2Chr. 15:8-15; 2Chr. 19:8; 2Chr. 30:5-6 (8 after Assyrian captivity); 2Chr. 30:11 (8 after Assyrian captivity); 2Chr. 30:1 (8 after Assyrian captivity); 2Chr. 34:9 (after Assyrian captivity); 2Chr. 35:17-19; Ezra 1:5 (Levi after Assyrian captivity); Ezra 2:5 (Arah of Asher cf. 1Chr. 7:39-40); Ezra 2:10 (Bani of Gad cf. Ne. 7:15); Ezra 2:21 (Bethlehem of Zebulun cf. Jos. 19:15-16); Ezra 2:26 (Ramah of Naphtali cf. Jos. 19:32-39); Ezra 2:29 (Nebo of Reuben cf. 1Chr. 5:1-8); Ezra 2:40 (Levites); Ezra 2:70 (Levites); Ezra 3:9 (Levites); Ezra 7:13 (Levites); Ezra 8:18 (Levites); Ezra 8:35 (twelve bulls); Ne. 7:43 (Levites); Ne. 12:1 (Levites); Ne. 12:22-24 (Levites); Isa. 49:6 (tribes preserved); Jer. 31:35 (forever); Eze. 37:16-20 (whole house); Eze. 39:25 (whole house); Mat. 1:1 (Judah); Mat. 19:28 (twelve); Luke 1:5 (Levi); Luke 1:33 (forever); Luke 2:36 (Asher); Luke 3:23 (Judah); Luke 22:30 (twelve); Acts 26:7 (twelve); Rom. 11:1 (Benjamin); Php. 3:5 (Benjamin); Jas. 1:1 (twelve); Rev. 7:4-8 (twelve); Rev. 21:12 (importance)

✪ See Roy L. Aldrich, "Anglo-Israelism Refuted", Ref-0200, Vol. 93 No. 369, pp. 41-63. "It must be noted that even though the Kingdom of Israel had been terminated and all but the poorest of its people carried away from the land and resettle din the farthest regions of the Assyrian Empire back in B.C. 721 (2K. 17; 18:9-12), Judah had long before become a truly “representative” Kingdom. On several occasions, mass emigrations of people from all the tribes left the northern kingdom and went down to live in the southern kingdom (2Chr. 11:1,13-17; 12:1,6; 15:8-9; 35:17-19). In this manner, the Kingdom of Judah became not only heavily populated, but around a century after the fall of Samaria, capital of the northern realm, members of all the tribes of Israel were still said to be living there (2Chr. 35:17-19)." Ref-0186, p. 139. "Thus, for instance, we read of Asa, that "he gathered all Judah and Benjamin, with the strangers with them out of Ephraim and Manasseh, and out of Simeon; for they fell to him out of all Israel in abundance, when they saw that Jehovah his God was with him, so they gathered themselves together at Jerusalem; ... and they entered into a covenant to seek Jehovah God of their fathers with all their heart, and with all their soul" (2Chr. 15:9-15)." Ref-1367, loc. 290. "Now the leading spirits of this returned party of exiles were, no doubt, "the chief of the fathers of Judah and Benjamin, and the priests and Levites"; at the same time they included "all those" from all the other tribes without distinction, "whose spirit God had raised to go up to build the house of the Lord, which is in Jerusalem" (Ezra 1:5). . . . They are no longer counted after their tribal origin, but in families, and after the cities to which they originally belonged, which, for the most part, are not easy to identify; hence it is difficult to say how many belonged to "Judah," and how many to "Israel"—but that there were a good many in this company of those who belonged to the northern kingdom of the Ten Tribes, is incidentally brought out by the mention of two hundred and twenty-three men of Ai and Bethel alone. Now, Bethel was the very centre of the ancient rival idolatrous worship instituted by Jeroboam, and, though on the boundary of Benjamin, belonged to "Ephraim."" Ref-1367, loc. 368-371. "on the arrival of Ezra with the new caravan of immigrants, they "offered burnt-offerings unto the God of Israel, twelve bullocks for all Israel, ... and twelve he-goats for sin-offering" (Ezra 8:35), showing that the returned exiles regarded themselves as the nucleus and representatives of the whole nation." Ref-1367, loc. 460. "In this connection I may quote Professor A. Neubauer, a prominent learned Jew, who sums up his studies in a series of illuminating articles on the subject which will be found in Vol. I. of The Jewish Quarterly Review, with these words:— "Where are the Ten Tribes? We can only answer, Nowhere. Neither in Africa, nor in India, China, Persia, Kurdistan, the Caucasus, or Bokhara. We have said that a great part of them remained in Palestine, partly mixing with the Samaritans, and partly amalgamating with those who returned from the captivity of Babylon. With them many came also from the cities of the Medes, and many, no doubt, adhered to the Jewish religion which was continued in Mesopotamia during the period of the Second Temple."" Ref-1367, loc. 566.


tribes - which did not fight : Jdg. 5:16
tribes and cities of refuge : refuge - cities of by tribe
tribes pronouncing blessings : blessings - tribes pronouncing
tribulation : childbirth - pain - tribulation; rapture - church missing in Revelation; temple - Ezekiel's vs. John's ; temple - tribulation ; temple - tribulation - Augustine of Hippo ; tribulation - begins; tribulation - duration of great ; tribulation - general; tribulation - God sought in; tribulation - great ; tribulation - great - shortened; tribulation - purpose of ; tribulation - rejoice in; tribulation - saints ; tribulation - second coming after; tribulation - terms ; tribulation - terms - birth pangs ; tribulation - terms - day of calamity ; tribulation - terms - day of darkness and gloom ; tribulation - terms - day of desolation ; tribulation - terms - day of destruction ; tribulation - terms - day of destruction, ruin from the almighty ; tribulation - terms - day of distress ; tribulation - terms - day of Jacob's trouble ; tribulation - terms - day of the LORD ; tribulation - terms - day of the LORD's anger ; tribulation - terms - day of trumpet and alarm ; tribulation - terms - day of vengeance ; tribulation - terms - fire of His jealousy ; tribulation - terms - indignation ; tribulation - terms - overflowing scourge ; tribulation - terms - strange work ; tribulation - terms - time/day of trouble ; tribulation - terms - trouble, tribulation ; tribulation - thought to be from sin
tribulation - begins : Isa. 28:15; Dan. 9:27
tribulation - childbirth - pain : childbirth - pain - tribulation
tribulation - church missing : rapture - church missing in Revelation
tribulation - duration of great : Est. 1:1-5; Dan. 7:25; Dan. 9:27; Dan. 12:7; Dan. 12:11-12; Jas. 5:17 (?); Rev. 11:2-3; Rev. 12:6; Rev. 12:14; Rev. 13:5

✪ See Antichrist - duration of power. See calendar - 360 day year. Questionable: Jas. 5:17 (?);


tribulation - general : Php. 3:10
tribulation - God sought in : Deu. 4:29-30; 2Chr. 15:4; Ps. 78:34
tribulation - great : Isa. 13:12; Jer. 30:7; Dan. 12:1; Mat. 24:21; Mark 13:19; Rev. 2:22; Rev. 6:8; Rev. 7:14; Rev. 9:15

"What we are asserting at this point is that the “great tribulation” whereof our Lord spoke to His disciples when He was on Mount Olivet, and which He called “the tribulation of those days” (Matthew 24:29), was the destruction of Jerusalem by the Romans in AD 70." Ref-0896, p. 81. "We do not identify the tribulation of Matthew 24:21 with that of Revelation 7:14. The former is a specific event in history, and one that pertained strictly to the Jewish people The latter is general and indefinite." Ref-0896, pp. 93-94.


tribulation - great - shortened : Mat. 24:22; Mark 13:20
tribulation - purpose of : Rom. 5:3

"The dispensations of Providence often seem afflictive when they happen, and most kind and benevolent afterwards, when their design is perceived." Ref-1306, loc. 7419.


tribulation - rejoice in : Acts 16:25; Rom. 5:3
tribulation - saints : Rev. 7:14; Rev. 14:13; Rev. 20:4

"The careful student of Revelation realizes that the tribulation saints are not without hope, and yet the comfort given to them by the Lord is of a different nature than given to Church Age believers now. Today He comforts those who face an imminent Saviour with the words, "We shall not all sleep!" (1 Cor. 15:51). The comforting promise that the Lord gives to tribulation believers is this: "Blessed are the dead who die in the Lord" (Rev. 14:13)." -- 20151205203548.pdf, p. 4.


tribulation - second coming after : Mat. 24:29-30
tribulation - temple : temple - tribulation
tribulation - temple - Augustine of Hippo : temple - tribulation - Augustine of Hippo
tribulation - temple vs. millennial temple : temple - Ezekiel's vs. John's
tribulation - terms : Deu. 32:35; Isa. 26:20; Isa. 28:15; Isa. 28:18; Isa. 28:21; Isa. 34:8; Isa. 34:8; Isa. 35:4; Isa. 61:2; Jer. 30:7; Dan. 9:27; Dan. 11:36; Dan. 12:1; Joel 2:2; Amos 5:18; Amos 5:20; Ob. 1:12 (–14); Zep. 1:15-16; Mat. 24:21; Mat. 24:29; 1Th. 1:10; 1Th. 5:2; 1Th. 5:9; Rev. 2:22; Rev. 3:10; Rev. 6:16-17 (Rev. 7:14); Rev. 11:18; Rev. 14:10; Rev. 14:19; Rev. 14:7; Rev. 15:1; Rev. 15:7; Rev. 16:1

". . . there are a number of other names or designations for this time period found in the Old Testament. Following the translation found in the American Standard Version of the 1901 edition, these names include:
The Time of Jacob’s Trouble—Jeremiah 30:7
The Seventieth Week (a seven) of Daniel—Daniel 9:27
Jehovah’s Strange Work—Isaiah 28:21
Jehovah’s Strange Act—Isaiah 28:21
The Day of Israel’s Calamity—Deuteronomy 32:35; Obadiah 12–14
The Tribulation—Deuteronomy 4:30
The Indignation—Isaiah 26:20; Daniel 11:36
The Overflowing Scourge—Isaiah 28:15,18
The Day of Vengeance—Isaiah 34:8; 35:4; 61:2
The Year of Recompense—Isaiah 34:8
The Time of Trouble—Daniel 12:1; Zephaniah 1:15
The Day of Wrath—Zephaniah 1:15
The Day of Distress—Zephaniah 1:15
The Day of Wasteness—Zephaniah 1:15
The Day of Desolation—Zephaniah 1:15
The Day of Darkness—Zephaniah 1:15; Amos 5:18,20; Joel 2:2
The Day of Gloominess—Zephaniah 1:15; Joel 2:2
The Day of Clouds—Zephaniah 1:15; Joel 2:2
The Day of Thick Darkness—Zephaniah 1:15; Joel 2:2
The Day of the Trumpet—Zephaniah 1:16
The Day of Alarm—Zephaniah 1:16
The New Testament names and designations include:
The Day of the Lord—1 Thessalonians 5:2
The Wrath of God—Revelation 15:1,7; 14:10,19; 16:1
The Hour of Trial—Revelation 3:10
The Great Day of the Wrath of the Lamb of God—Revelation 6:16–17
The Wrath to Come—1 Thessalonians 1:10
The Wrath—1 Thessalonians 5:9; Revelation 11:18
The Great Tribulation—Matthew 24:21; Revelation 2:22; 7:14
The Tribulation—Matthew 24:29
The Hour of Judgment—Revelation 14:7"
Ref-0204, pp. 174-175.See also Ref-0078, p. 82 and Ref-0209, p. 412.


tribulation - terms - birth pangs : Isa. 13:8; Isa. 21:3; Isa. 26:17-18; Isa. 66:7-9; Jer. 4:31; Jer. 6:24; Jer. 13:21; Jer. 22:23; Jer. 49:22; Jer. 50:43; Hos. 13:13; Mic. 4:9-10 (cf. Jer. 30:6); Mat. 24:8; Mark 13:8; 1Th. 5:3

Ref-0078, p. 82. "[The term “birth pangs”] became a technical term in rabbinic literature." Ref-1200, p. 287.


tribulation - terms - day of calamity : Deu. 32:35; Ob. 1:12-14

Ref-0078, p. 82.


tribulation - terms - day of darkness and gloom : Joel 2:2; Amos 5:18-20; Zep. 1:15

Ref-0078, p. 82.


tribulation - terms - day of desolation : Zep. 1:15

Ref-0078, p. 82.


tribulation - terms - day of destruction : Zep. 1:15

Ref-0078, p. 82.


tribulation - terms - day of destruction, ruin from the almighty : Joel 1:15

Ref-0078, p. 82.


tribulation - terms - day of distress : Zep. 1:15

Ref-0078, p. 82.


tribulation - terms - day of Jacob's trouble : Jer. 30:7

Ref-0078, p. 82.


tribulation - terms - day of the LORD : Isa. 2:12; Isa. 13:6-9; Eze. 13:5; Eze. 30:3; Joel 1:15; Joel 2:1; Joel 2:11; Joel 2:31; Joel 3:14; Amos 5:18-20; Ob. 1:15; Zep. 1:7; Zep. 1:14; Zec. 14:1; Mal. 4:5

Ref-0078, p. 82.


tribulation - terms - day of the LORD's anger : Zep. 2:2-3

Ref-0078, p. 82.


tribulation - terms - day of trumpet and alarm : Zep. 1:16

Ref-0078, p. 82.


tribulation - terms - day of vengeance : Isa. 34:8; Isa. 35:4; Isa. 61:2; Isa. 63:4

Ref-0078, p. 82.


tribulation - terms - fire of His jealousy : Zep. 1:18

Ref-0078, p. 82.


tribulation - terms - indignation : Isa. 26:20; Dan. 11:36

Ref-0078, p. 82.


tribulation - terms - overflowing scourge : Isa. 28:15-18

Ref-0078, p. 82.


tribulation - terms - strange work : Isa. 28:21

Ref-0078, p. 82.


tribulation - terms - time/day of trouble : Dan. 12:1; Zep. 1:15

Ref-0078, p. 82.


tribulation - terms - trouble, tribulation : Deu. 4:30; Zep. 1:16

Ref-0078, p. 82.


tribulation - thought to be from sin : Job 11:14; Job 19:28; Job 22:5-10; Job 36:17

✪ The conclusion of Elphaz, that that Job suffers in response to his sin (Job 22:5-10), is faulty.


tributation : martyrs - tribulation
tributation - martyrs : martyrs - tribulation
trichotomy :

"Van Til . . . argues that the relations between the various faculties of the human mind are analogous to the relations between the persons of the Trinity. As Father, Son, and Holy Spirit are ontologically equal, so are the human intellect, will, and emotions. Not one is better or rose than the others; not one is inherently more or less prone to error or sin. . . . Van Til does not attempt to develop his Trinitarian analogy from Scripture itself; that would be difficult to do. But there is a legitimate scriptural point here. In Scripture, all human faculties have the purpose of glorifying God, for that is the purpose of human life itself. When Adam fell, his whole personality fell. All his faculties were involved in his since. Scripture is quite explicit on this point: in Genesis 3:6, Satan perversely stimulates Eve’s emotions, intellect, and will. . . . Van Til contrasts this view with a non-Christian approach “which hails from the ancient philosophers.” That approach denies both the Creation and the Fall. It holds that man’s intellect is divine and unfallen, but that emotions are “inherently unruly.” Wicked human behavior comes, on this view, not from comprehensive depravity, but from following emotions rather than intellect. Improvement comes, not through comprehensive redemption, but through a determined attempt to follow reason rather than emotion." Ref-1344, pp. 144-145. "Neither sin nor redemption involves the elevation of one faculty above another; rather, both sin and redemption equally affect all of our faculties Some Christians have erred at this point, particularly trichotomists, who typically argue that sin involves a primacy of body and soul over spirit, and that redemption restores the primacy of the spirit." Ref-1344, p. 145. ". . . it seems evident to me that our feelings supply legitimate data for our intellectual judgments, that our intellectual judgments influence our feelings, that to some extent we choose what to believe and feel (so that the will influences beliefs and feelings), that our beliefs and feelings influence the will, and so on. Thus, our “faculties,” if we choose to call them that, are highly interdependent, not self-contained. . . . These considerations make emotions, intellect, and will very hard to distinguish. Indeed, it is to some extent a matter of arbitrary choice as to what we call “emotion” and what we call “intellectual conviction.” Our acts, in other words, are acts of the whole person. They may be characterized intellectually, volitionally, emotionally, and perhaps in other ways as well. But the intellect itself has emotional and volitional aspects, etc. Perhaps it is best to see intellect, emotions, and will as perspectives on the whole personality." Ref-1344, p. 147.


Trilobite : Trilobite - eye
Trilobite - eye :

"Trilobite Technology," Creation Magazine 21(1) Dec. 1998 - Feb. 1999, 23.


Trinitarian Bible Society (U.S.A.) : Ref-0094
Trinity : echad - compound one ; Trinity - atonement; Trinity - created; Trinity - Elohim vs. Eloah ; Trinity - eternal ; Trinity - first use ; Trinity - incarnation; Trinity - modalism ; trinity - of man?; Trinity - or Semitic triplet? ; Trinity - origin of term ; Trinity - person ; Trinity - raised Christ ; Trinity - regenerate; Trinity - sanctifies; Trinity - subordination ; Trinity - Westminster Confession ; Gen. 1:1-2; Gen. 1:26; Gen. 3:22; Gen. 11:7; Ps. 2:3; Ps. 45:2; Ps. 110:1; Ps. 132:10; Pr. 30:4; Isa. 6:3; Isa. 6:8; Isa. 7:14; Isa. 9:6; Isa. 42:1; Isa. 48:16; Isa. 61:1; Isa. 63:8-10; Eze. 1:26; Eze. 43:3; Eze. 43:5-6; Dan. 3:25; Dan. 7:13; Zec. 2:8-9; Mat. 3:16-17; Mat. 28:19; Luke 1:31-35; Luke 3:21-22; John 1:1; John 14:16; John 14:23; Acts 16:6-7; Rom. 8:9; Rom. 8:27; 1Cor. 3:6; 1Cor. 10:9; 1Cor. 12:4-6; 2Cor. 13:14; Eph. 1:3-14; Col. 2:2; 1Pe. 1:2; Rev. 1:4-5; Rev. 4:8

"He would learn [from the Babylonian Talmud] that before the Master of the Universe created man He consulted with His council of angels." Ref-0150, p. 310. Many grammarians explain the plural form of Elohim as being a plural of ‘greatness’ or ‘majesty.’ "Now your grammatical experts will no doubt tell you that this is a ‘plural of majesty’. But that's because they are guessing. We could probably give a better guess than that. Nobody is in a position to show that in Moses’ day or earlier, people were in the habit of addressing kings and princes in the plural. In fact, there is no evidence at all from the Bible itself, and the Bible is one of the oldest books there is. . . . The custom of using the plural was certainly in being during the Middle Ages of Europe, but we have no evidence of it in the East or in earlier times. So it's much more likely that it is a simple plural indicating plurality. So am I saying that we should translate the word as ‘gods’? . . . But that too, is impossible, because the word ‘created’ in the same sentence is singular. There must, then, be something plural about the Person of God Himself." Ref-0172, s.v. Elohim. "[The plurality of God in Gen. 1:26; 11:7; and Isa. 6:8] has been incorrectly explained [as a plural of majesty]. It is however, either communicative (including the attendant angels; so at all events is in Isa. 6:8, cf. also Gen. 3:22), or according to others, an indication of the the fullness of power and might implied in אֱלֹהִים (see Dillmann on Gen. 1:26); but it is best explained as a plural of self-deliberation. The use of the plural as a form of respectful address is quite foreign to Hebrew." Ref-0173, p. 124f2, p. 398. [The self-deliberation view is suspect when one considers OT passages (e.g., Ps. 2; 45:2; 110:1) wherein a conversation is held between members of the Godhead.] "Targum Yonasan paraphrases: “And God said to the ministering angels who had been created on the second day of Creation of the world, ‘Let us make Man.’ ” When Moses wrote the Torah and came to this verse (let us make), which is in the plural and implies . . . that there is more than one Creator, he said: “Sovereign of the Universe! Why do You thus furnish a pretext for heretics to maintain that there is plurality of divinities?” “Write!” God replied. “Whoever wishes to err will err . . . Instead, let them learn from their Creator Who created all, yet when He came to create Man He took counsel with the ministering angels” (Midrash)". Ref-0196, p. 4. "The plural construction (Let us . . .) most likely reflects a setting in the divine council (cf. 1 Kings 22:19-22; Isa. 6; Job 1; 2); God the King announces the proposed course of action to His cabinet of subordinate deities, though He alone retains the power of decision. . . . one midrash . . . reports that while the angels were debating the proposal among themselves, God took the matter in hand: “Why are you debating?” he asked them. “Man has already been created!” (Gen. Rab. 8.5)." Ref-0934, p. 14. The Stone edition renders “one of us” by “[the Unique] One [among] us” whereas the JPS has the simple Hebrew “one of us.” Ref-0196, Gen. 3:22 and Ref-0934, p. 18. "How, though, do we distinguish between the persons [of the Trinity]? We must have some way of differentiating them, otherwise the Father would in effect be the Son, and the Son would be the Father, and there would be no Trinity at all. But if Son and Father are both fully divine, and moreover, if they are equal in their possession of all the divine attributes (e.g, equally holy, equally wise, equally true), what can possibly distinguish them? The answer is that they are differentiated by the asymmetry of their relationship to each other. The Father is in a relationship of fatherhood with respect to the Son, whereas the Son is in a relationship of sonship with respect to the Father. The Son is everything the Father is, except he is not the Father. The Father is everything the Son is, except he is no the Son." Ref-1291, p. 283. "The magnum opus of trinitarian Scriptures comes in Eph 1:3–14 which speaks of each Person's involvement in the salvation of believers." Richard Mayhue, Editorial: One God - Three Persons, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 161-165, p. 163. "The Father's audible affirmations of the Son during Jesus' earthly ministry collapse into statements of heresy or lunacy apart from the doctrine of the Trinity (cf. Matt 3:17; 17:5; 2 Pet 1:17)." Bryan Murphy, The Trinity in Creation, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 167-177, p. 167. "Interestingly, the OT never seems to speak of more than three distinct divine Persons. Most texts refer to two Persons when multiple Persons are present. A few, however, include all three: . . ." William D. Barrick, Inspiration and the Trinity, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 179-197, p. 190. "Shedd identifies twelve actions and relations that serve as proof that there are three Persons of the trinitarian Godhead. These twelve demonstrate that one Person may do or experience something personally which is not personal to another Person of the Godhead: One divine Person loves another, John 3:35; dwells in another, John 14:10, 11; suffers from another, Zach. 13:7; knows another, Matt. 11:27; addresses an-other, Heb. 1:8; is the way to another, John 14:6; speaks of another, Luke 3:22; glorifies another, John 17:5; confers with another, Gen. 1:26, 11:7; plans with another, Isa. 9:6; sends another, Gen. 16:7, John 14:26; rewards another, Phil. 2:5–11; Heb. 2:9." William D. Barrick, Inspiration and the Trinity, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 179-197, pp. 190-191. "Firstly, God does not say ‘according to My likeness.’ He says ‘Our likeness’. The “Let us” statement is no plural of majesty, since it appears to be invitational, but is to be understood as a statement of plurality in the Speaker. The question arises then, is God a plurality? Or, as much OT scholarship insists, is the plurality meant to convey some sort of heavenly council scene, such as one finds in ANE accounts of the assemblies of gods? If the latter is the case then one will have to go outside of the Bible for added data to interpret the passage. This indeed is what many scholars in the evangelical community do. But if we pause for a moment and read the context we quickly see that such an interpretation must be wrong; for the Speaker goes on to say, ‘Let us make man in our own image, according to our own likeness.’ And, in line with the words/actions pattern which we have noted, it says, ‘So God created man in his own image’, and underscores it right after with, ‘in the image of God he created him.’ That ought to clear up the interpretation. “Man” here is plural: ‘male and female’.[1] Both are made in God’s image. There is no hint of a conversation between God and the angels (which would not mirror a council of divinities anyway). Angels are nowhere said to be made in God’s image and likeness. Plus, creation is a grand prerogative of God. Why would the Creator discuss His creative proposals with creatures? Angels have no part in the work of creation." -- Paul Henebury, The Creation Narrative: Genesis 1 and 2, [https://drreluctant.wordpress.com/2016/04/18/the-creation-narrative-genesis-1-and-2-pt-6/] accessed 20160418.


Trinity - atonement : Isa. 53:6; Isa. 53:10; Eph. 5:2; Heb. 9:14
Trinity - created : Gen. 1:1-2; Job 26:13; Job 33:4; Ps. 104:30; Isa. 42:5; John 1:3; Eph. 3:9 (; Col. 1:16); Heb. 1:3; Rev. 3:14
Trinity - Elohim vs. Eloah : Deu. 32:15-17; Ps. 18:32 (Hebrew); Ps. 114:7; Hab. 1:11; Hab. 3:3

✪ See exegesis - Gen._1:26. "It is sometimes said that this one word [Elohim] had to be used in both [singular and plural] contexts since there is no alternative in Hebrew. This is not true however; the singular form of Elohim is Eloah and is used in passages such as Deu. 32:15-17 and Hab. 3:3." Ref-0011, p. 103. "There are a few instances in which a singular form of Elohim [אֱלוַֹהּ] is used to refer to Israel's God (cf. Deut 32:15, 17; Pss 18:32[Heb.]; 114:7; Hab 1:11; 3:3)". Bryan Murphy, The Trinity in Creation, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 167-177, p. 168. "The normal way to tell the difference in most OT contexts is that Elohim is used in conjunction with singular verbs and predicators when it refers to the God of Israel—e.g., in Gen 1:1, “In the beginning Elohim (pl. form) created (3rd singular verb) the heavens and the earth.” In comparison, one can see that when Elohim is used in reference to other gods conveying plurality, it is used with plural verbs and predicators—e.g., in 1 Kings 20:10, “May the gods (pl. form) do (3rd plural verb) so to me . . .” This practice is fairly consistent throughout the OT, though not without exceptions." Bryan Murphy, The Trinity in Creation, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 167-177, p. 168. "The key point to glean from all of this is that a singular or plural form of the word does not by itself always convey definitively a sense of plurality or singularity. In BH [Biblical Hebrew], there are a number of terms that occur in dual or plural forms that are essentially still individual entities or collectives. Grammarians identify several distinct classifications of these exceptions. The plural of composition is the classification applied to words that are conveyed in the plural when they refer to a collection of individuals, but in the singular when describing the species or natural state as a whole. For example, “wheat” (חִטָּה) is used in the plural to refer to the collected kernels gathered up at harvest, but in the singular when it refers to the species. “Blood” (דּ’ם) is singular when it refers to it in its natural state still in the body. However, when it is spilled, it occurs as a plural (cf. Gen 4:10). It is important to note that no change took place in the blood itself. The switch from singular to plural is merely a means to convey the removal of the blood from its normal location within the body in an individual's veins. There are other grammatical classifications worth noting as well. The plural of extension is used to describe terms that are always rendered in a plural form, seemingly due to the immense size or complexity of the referent of the noun itself. Examples include words like “heaven” (שָׁמַיִם) and “face” or “surface” (פָּנִים). As has been shown, in many cases defining the intended meaning of plurality is not a simple matter of indicating a singularity or plurality of entities. At times, plural forms are used to convey anything from complexity to intensity. At other times, a change from the singular to the plural conveys anything from a change in context to the inclusion of a plurality of collectives. Some words are simply plural due to the nature of the word in BH." Bryan Murphy, The Trinity in Creation, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 167-177, p. 170. "In 1 Kings 1:43, a majestic plural is used in reference to a human king, in many ways certifying the classification itself. In this passage, Jonathan addresses Adonijah saying, “Our Lord (pl.), David the king (sg.), he made (3ms) Solomon king.”" Bryan Murphy, The Trinity in Creation, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 167-177, p. 171. "A close examination of the use of Elohim in the context of Genesis 1 reveals the plural form is used in an honorific or majestic way to refer to the God of Israel and is therefore not proof of a plurality of persons within the Godhead. This conclusion is based upon the following evidences: (1) The plural form of Elohim is used throughout the Genesis 1 narrative to refer to the Creator God in conjunction with singular verbs. This coincides with the normal rules for identifying a majestic plural. (2) The God of the Bible is an individual uniquely worthy of reverence due to His power and person that most especially merits the majestic plural form. On these grounds, the plural form of Elohim is not, in itself, a clear indication of plurality within the Godhead. The best and most consistent way to understand the plural form in these cases is to take it as a majestic plural.19 The plural form is used in Genesis 1 and throughout the OT to refer to the God of Israel (the Creator of Heaven and Earth) because it is an intensive way to acknowledge the absolute supremacy of the One True God. This does not mean that the plural form speaks against a plurality of persons within the Godhead.20 It simply means that one cannot reason for the Trinity on the grammatical basis of this plural form alone." Bryan Murphy, The Trinity in Creation, Ref-0164 24/2 (Fall 2013) [2013121101.pdf], 167-177, p. 172.


Trinity - eternal :

"There have always been three, Father, Son , and Holy Spirit, and all of them have always been divine. One or more of them did not come into being at some point in time, or at some point become divine. There has never been any alteration in the nature of the Triune God. He is and will be what he has always been." Ref-0139, 338.


Trinity - first use :

"[Tertullian] was the first person to use the Latin word trinitas (trinity)." Ref-0063, p. 88.


Trinity - incarnation : Luke 1:35; Php. 2:7; Heb. 10:5
Trinity - modalism :

"The three persons of the Godhead were conceived as three different modes of existence in which God manifested himself. Sabellius was the chief spokesman for modalistic monarchianism. . . . He said that in the Father, God revealed himself as Creator, in the Son as Redeemer, and in the Spirit as Sanctifier. Father, Son, and Spirit were therefore not three distinct persons but roles played by one person. . . . Father, Son, and Holy Spirit were simply different modes of revelation or manifestations of the one true God. It is usually acknowledged that Sabellianism was the first major false teaching relating to the Godhead that gained a large following in the church." Robert Lightner, Handbook of Evangelical Theology (Grand Rapids: Kregel, 1995), 103.


trinity - of man? : 1Th. 5:23
Trinity - or Semitic triplet? : Jer. 22:29; Eze. 16:23; Eze. 21:26-27; Rev. 4:8; Rev. 8:13

"In the cry of the four living creatures (‘Holy, holy, holy,’ Rev. 4:8) Hindson sees an indication of the Trinity (59) rather than an emphatic Semitic triplet. What kind of threefold existence would he find in triplets like ‘a ruin, a ruin, a ruin’ (Eze. 21:27) or ‘land, land, land’ (Jer. 22:29)?" William D. Barrick reviewing Edward Hindson, The Book of Revelation, Ref-0164, Vol. 13 No. 2, Fall 2002, p. 284.


Trinity - origin of term :

"Smeaton states, ‘Theophilus of Antioch about 175 A.D., speaks of a Triad in the Godhead.’ To Tertullian (160-220) we are indebted for the first use of the word Trinity to describe the Godhead." Ref-0019, p. 239.


Trinity - person :

"It is edifying to observe that only a personal God can be sovereign and only a sovereign God can be an absolute person. That is to say, only a personal being can make choices and carry them out, and only a sovereign God can avoid being a subject, ultimately, to impersonal principles. . . . Impersonal facts and laws cannot be ultimate, precisely because they are not personal. They cannot account for rationality, for moral value, for the causal order of the universe, or for the universal applicability of logic." Ref-1344, p. 60. "The Christian apologist should emphasize . . . the issue of impersonalism versus personalism. It is this issue . . . that distinguishes the Christian worldview from all others. To emphasize it gives the apologist several advantages: (1) Inquirers sometimes tell us that there is no point in investigating Christianity, for if they did that, they would also have to investigate all the other religions, philosophies, and ideologies in the history of thought--an impossible task, to be sure. We can reply that they should give special attention to Christianity, for on the crucial question of whether the universe is governed by a person or by impersonal principles, Christianity is unique. It is consistently personalistic, and all its rivals are in the opposite camp. (2) The emphasis on personalism also addresses the loneliness of modern secular people. It offers them an ultimate friendship, ultimate love, something they will never find in a non-Christian view of the world. (3) It assures them that an ultimate rationality--and (4) an ultimate justice--govern the world order." Ref-1344, pp. 60-61. "For Van Til, God is not simply unity of persons; he is a person: It is sometimes asserted that we can prove to men that we are not asserting anything that they ought to consider irrational, inasmuch as we say that God is one in essence and there in person. We therefore claim that we have not asserted unity and trinity of exactly the same thing. Yet this not the whole truth of the matter. We do assert that God, that is, the whole Godhead, is one person. . . . If the three persons (individually and collectively) exhaust the divine essence (are “co-terminous” with it), then the divine essence itself must be personal. And if God is an absolute person, and he is one, there must be a sense in which he is one person." Ref-1344, p. 65,68.


Trinity - raised Christ : John 2:19; John 10:17-18; Acts 2:24; Acts 4:10; Acts 13:30; Rom. 4:24; Rom. 6:4; Rom. 8:11; 1Cor. 15:15; Heb. 13:20; 1Pe. 3:18

✪ The resurrection is attributed to all three members of the Trinity as follows. To Jesus: John 2:19; 10:17. To the Father: Acts 4:10; 10:41; Rom. 4:24; 6:4; 8:11; 1Cor. 15:15; Heb. 13:20. To the Holy Spirit: 1Pe. 3:18.


Trinity - regenerate : John 5:21; Tit. 3:5; Jas. 1:17-18
Trinity - sanctifies : John 17:17; Rom. 15:16; 1Cor. 1:30; Eph. 5:25-27; 2Th. 2:13; Tit. 2:14; 1Pe. 1:2
Trinity - shema : echad - compound one
Trinity - subordination : John 14:16; John 14:26; John 15:26; John 16:7; John 16:13; 1Cor. 12:5-7; 1Cor. 15:27-28

✪ See subordinate - Jesus to Father. "The function of one member of the Trinity may for a time be subordinate to one or both of the other members, but that does not mean he is in any way inferior in essence. Each of the three persons of the Trinity has had, for a period of time, a particular function unique to himself. This is to be understood as a temporary role for the purpose of accomplishing a given end, not a change in his status or essence. . . . The Son did not become less than the Father during his earthly incarnation, but he did subordinate himself functionally to the Father's will. Similarly, the Holy Spirit is now subordinated to the ministry of the Son (see John 14-16) as well as to the will of the Father, but this does not imply that he is less than they are." Ref-0139, 338. "What is clear is that the economic subordination of the Son is not inappropriate to his ontological status. Somehow, it is eternally right that the Son “comes to do the Father’s will.” Nevertheless, Christian theologians have always insisted that there is no eternal, ontological subordination within the Trinity as to power or glory. All three persons are fully God and share the divine lordship." Ref-1344, p. 171.


Trinity - Westminster Confession :

"In the unity of the Godhead there be three persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten, nor proceeding: the Son is eternally begotten of the Father: the Holy Ghost eternally proceeding From the Father and the Son." Westminster Confession of Faith (Glasgow: Free Presbyterian, 1958), 27.


triplet : Trinity - or Semitic triplet?
triplet - Semitic : Trinity - or Semitic triplet?
triumphal entry : chronology - B.C. 0444 to 0033 A.D. - seventy sevens ; messianic prophecy - timing of presentation
triumphal entry - seventy sevens : chronology - B.C. 0444 to 0033 A.D. - seventy sevens
triumphal entry - timing of : messianic prophecy - timing of presentation
triune nature : 1Th. 5:23
Troas : Paul - visits Troas
Troas - Paul visits : Paul - visits Troas
trodden : Gentiles - trodden by
trodden - by Gentiles : Gentiles - trodden by
trouble : Jacob's - trouble; nations - Jews trouble; tribulation - God sought in
trouble - God sought in : tribulation - God sought in
trouble - Jacob's : Jacob's - trouble
trouble - Jews for nations : nations - Jews trouble
true : Jew - true; repentance - true
true - Jew : Jew - true
true - repentance : repentance - true
True Evangelism (Winning Souls by Prayer), Lewis Sperry Chafer : Ref-1209
True Evangelism (Winning Souls by Prayer), Lewis Sperry Chafer - Chafer, Lewis Sperry, True Evangelism (Winning Souls by Prayer) : Ref-1209
True Evangelism (Winning Souls by Prayer), Lewis Sperry Chafer - Chafer, Lewis Sperry, True Evangelism (Winning Souls by Prayer) - SS-0066 : Ref-1209
True Evangelism, Lewis Sperry Chafer : Ref-1242
True Evangelism, Lewis Sperry Chafer - Chafer, Lewis Sperry, True Evangelism : Ref-1242
True Evangelism, Lewis Sperry Chafer - Chafer, Lewis Sperry, True Evangelism - SS-0074 : Ref-1242
True Vine, The, Murray : Ref-1051
True Vine, The, Murray - Cross-0122 - Murray, True Vine, The : Ref-1051
True Vine, The, Murray - Murray, True Vine, The : Ref-1051
trumpet : trumpet - alarm for war; trumpet - and shout; trumpet - at full moon; trumpet - blown; trumpet - elect gathered; trumpet - jubilee; trumpet - last ; trumpet - voice as
trumpet - alarm for war : Num. 10:9; Jer. 4:19
trumpet - and shout : Jos. 6:16; 1Th. 4:16
trumpet - at full moon : Ps. 81:3
trumpet - blown : Lev. 23:24; Lev. 25:9; Num. 10:10; Ps. 81:3
trumpet - elect gathered : Mat. 24:31; 1Th. 4:16
trumpet - freedom : trumpet - jubilee
trumpet - jubilee : Lev. 25:9
trumpet - last : 1Cor. 15:52; 1Th. 4:16; Rev. 11:15

✪ See Ref-0050, pp. 189-192 for reasons why the trumpet of Rev. 11:15 should not be identified as being identical with the trumpet of 1Cor. 15:52 and 1Th. 4:16. "J. R. Caldwell wrote, ‘It would have been manifestly absurd for the apostle to refer in a letter to the Corinthian church to prophecies not yet uttered and to a book not yet written.’" Ref-0220, p. 261. See also Ref-0220, pp. 260-268. "The ‘last trump’ refers to the Feast of Trumpets and the Jewish practice of blowing trumpets at this feast each year. During the ceremony, there is a series of short trumpet blasts of various lengths, concluding with the longest blast of all, called tekiah gedolah: the great, or ‘last trump.’ Judaism connected this last trump with the resurrection of the dead, and so does Paul. So, Paul's point here is that the Rapture will be the fulfillment of the Feast of Trumpets." Arnold G. Fruchtenbaum, "A Review of the Pre-Wrath Rapture of the Church" (Tustin, CA: Ariel Ministries), p. 58. See also Ref-0219, p. 149. "We are not given precise guidelines to understand the purpose of the Feast of Trumpets. However, we are given two hints by the apostle Paul. In 1 Thessalonians 4:13-18, he ties the blowing of the trumpet with the rapture of the church. He then, in 1 Corinthians 15:52, uses a technical term, “at the last trump”, which is a reference to a rabbinic practice. Of the 100 blows of the shofar that were required on the Feast of Trumpets, the last one was called “last trumpet”. Thus, he ties together the gathering of the Body of Messiah, Jew and Gentile, the living and the dead in the rapture of the Body of Messiah." -- John Metzger, What Was Practiced Became Known, Ariel Ministries Newsletter, Summer 2013, Vol. 1 No. 8, 10-12, p. 11. [http://www.ariel.org/pdf/mag-summer2013.pdf] accessed 20130831.


trumpet - voice as : 1Th. 4:16; Rev. 1:10

"Hogg and Vine noted that there is no article before “voice” and “archangel” [1Th. 4:16] in the Greek, “so that the quality of the voice, its majesty and authority, is intended; but there is nothing to indicate that any particular angelic chief was in the writer’s mind.”" Daniel M. Starcevich, Living and Dying in Light of the Rapture, Ref-1525, Volume 19 Number 57 (Summer/Fall 2015), 111-132, p 119.


trumpets : feast - trumpets
trumpets - feast of : feast - trumpets
trust : lawlessness - trust lost; trust - God; world - trust in
trust - God : Job 13:15; Dan. 3:18; 1Chr. 5:20; Ps. 37:5; Isa. 22:11
trust - in world : world - trust in
trust - lost - lawlessness : lawlessness - trust lost
trusting : trusting - in chariots ; trusting - in Egypt; trusting - in horses ; trusting - in man; trusting - in riches ; trusting - in self; works - trusting in
trusting - in chariots : Ex. 14:26; Ex. 15:4; Ex. 15:19; Deu. 20:1; 1K. 10:26; 2K. 8:21; 2K. 2:12; 2K. 19:23; 2Chr. 1:14; 2Chr. 8:6; 2Chr. 9:25; 2Chr. 16:8; Ps. 20:7; Ps. 46:9; Ps. 68:17; Ps. 76:6; Isa. 2:7; Isa. 5:28; Isa. 22:18; Isa. 31:1; Isa. 37:24; Isa. 43:17; Jer. 4:13; Jer. 22:4; Jer. 51:21; Eze. 23:24; Hag. 2:22; Mic. 5:10; Zec. 9:10

✪ See chariots - of Israel, horses - trusting in. "From the time of Solomon on, the Israelites maintained a chariot corps. . . . Unique long pillared buildings from the period of the divided kingdom, found in sites throughout Israel, are thought by some to be stables. A large complex of these buildings was found at Megiddo in the 1930's. The excavators immediately identified them as Solomon’s stables. Later anlysis, however, has shown that they date to the time of Ahab. It has been estimated that about 500 horses could have been quartered in the Megiddo buildings." Bryant G. Wood, Israelite Kings in the Assyrian Inscriptions, Ref-0066, Vol. 24 No. 2 (Spring 2011), 38-42, p. 39.


trusting - in Egypt : Eze. 29:16; Isa. 30:2-3; Isa. 31:1-3; Jer. 2:18; Jer. 2:36-37; Jer. 42:14; Jer. 43:7; Luke 15:15
trusting - in horses : Ex. 14:26; Ex. 15:1; Ex. 15:19; Ex. 15:21; Deu. 20:1; 1K. 4:26; 1K. 10:26; 2K. 2:12; 1Chr. 18:4; 2Chr. 1:14; 2Chr. 8:6; 2Chr. 9:25; 2Chr. 9:28; 2Chr. 16:8; Ne. 7:68-69; Ps. 20:7; Ps. 33:17; Ps. 76:6; Ps. 147:10; Pr. 21:31; Isa. 2:7; Isa. 5:28; Isa. 30:16; Isa. 31:1; Isa. 36:8; Isa. 43:17; Jer. 4:13; Jer. 22:4; Jer. 50:37; Jer. 51:21; Eze. 17:15; Eze. 23:6; Eze. 23:12; Eze. 23:23; Hos. 1:7; Hos. 14:3; Hag. 2:22; Mic. 5:10; Zec. 9:10

✪ See chariots - trusting in.


trusting - in man : Ps. 146:3; Pr. 25:19; Isa. 31:1; Jer. 17:5
trusting - in riches : 1K. 22:4; 1K. 22:34; Job 31:24-25; Job 36:19; Job 31:24; Ps. 39:6; Ps. 49:6; Ps. 62:10; Pr. 11:28; Pr. 18:11; Jer. 48:7; Jer. 49:4; Eze. 7:19; Mat. 19:24; Mark 10:23-27; Luke 12:15; Luke 12:21; Luke 18:25; 1Ti. 5:17; 1Ti. 6:10; 1Ti. 6:17; Jas. 5:1-3

"Then, of course, there is Platt’s interpretation of the story of the rich young ruler, a favorite of those who support [the social gospel] . . . What Platt and others miss is that the ruler was not a believer being challenged to radical discipleship. Jesus was speaking in the context of salvation and what the ruler lacks for eternal life. The ruler’s problem was not his wealth as such, but that he had chosen to worship his wealth rather than God." Gary E. Gilley, Book Review of "Radical: Taking Back Your Faith from the American Dream", Ref-0785, Volume 14 Number 43, December 2010, 86-88, p. 87. ". . . a man by the name of Alexander Frazier Tyler in his book, The Decline and Fall of the Athenian Republic, made an analysis of the cycles that civilizations go through from their rise to their decline. . . . in [the] early days a nation is in bondage and the rise “from bondage through spiritual faith, and from spiritual faith they develop courage, and from courage they move to liberty, and from liberty to abundance, and from abundance to selfishness, and from selfishness to complacency and from complacency to apathy and from apathy to dependency and from dependency back to bondage. And that is how the civilization ends." Ref-1368, p. 21.255. "On the Feather River . . . seven miners panned 275 pounds of gold in two weeks." Ref-1409, p. 13. "[Burns Creek] was struck on July 13, 1861. Wash-up on the 28th produced 777 ounces--48 pounds--of gold. In one week in August, they produced 430 ounces. By September 6 they had taken out $50,111--worth more than one million dollars today. All of this came from a strip 400 feet long, 12 feet wide and only 3 feet deep. Willoughby’s claim unearthed a 16-ounce nugget, the largest in BC." Ref-1409, p. 27. "Two packers, named [Stephen] Fellos and [Frank] Way, are said to have left here a few days ago with 40,000 in gold. The largest sum taken down by any one individual was 194 lbs weight--a regular mule load." Ref-1409, p. 32.


trusting - in self : Isa. 22:8-11
trusting - works : works - trusting in
truth : demons - know truth ; Holy Spirit - true; learning - never coming to truth; lie - God cannot; spirit - and truth; test - all things ; truth - all or nothing; truth - contending for; truth - difficult ; truth - freedom by; truth - misrepresented; truth - sanctification by; truth - suppressed ; truth - vs. deception; Word - truth
truth - all or nothing : John 8:44
truth - and spirit : spirit - and truth
truth - by Holy Spirit : Holy Spirit - true
truth - contending for : Gal. 2:5
truth - demons know : demons - know truth
truth - difficult :

"The question is often raised as to whether a doctor should tell his patient that he is suffering from a fatal disease. I personally feel that if a man is getting ready to take the biggest step of his life, he ought to know it—that is, if there is someone else who knows it. I have always appreciated the fact that my doctor, who is a Christian and a cancer specialist, said to me when he had discovered that I had cancer: “Dr. McGee, I’m going to tell you exactly what the situation is, because if I didn’t, you would never trust me.” I appreciated that." Ref-0465, 3.553.


truth - error mixed with : test - all things
truth - freedom by : Ps. 119:45; Mat. 11:29-30; John 8:32-36; Gal. 5:1
truth - God tells : lie - God cannot
truth - learning but never coming to : learning - never coming to truth
truth - misrepresented : 2Pe. 2:2
truth - sanctification by : John 17:17; John 17:19
truth - suppressed : Rom. 1:18; Rom. 1:25; 2Th. 2:10-12; 2Pe. 3:5

"The doctrine of human depravity is not a denial that non-Christians can observe their world and gain all sorts of knowledge about it, often better than Christians. But their God-suppressing mindset leads them to distort their interpretation of what they see in varying degrees, especially when they are aware that an issue involves the existence of God and His demand that they submit to Him. They invent theories with the intent to exclude God, like naturalistic evolution; and then in their isolated focus on that theory, they pretend that they are doing religiously neutral scientific investigation." Michael H. Warren, Intelligent Design leaders promote a naturalistic epistemology, 20151124151336.pdf, 113-120, p. 119.


truth - vs. deception : John 18:37-38
truth - Word : Word - truth

TR