CrossLinks Topical Index - MA


Ma : Inanna - goddess
Ma - goddess : Inanna - goddess
MacArthur Study Bible, The : Ref-0089
MacArthur Study Bible, The - MacArthur, John. The MacArthur Study Bible : Ref-0089
MacArthur Study Bible, The - MacArthur, John. The MacArthur Study Bible - The MacArthur Study Bible : Ref-0089
MacArthur Study Bible, The - The MacArthur Study Bible : Ref-0089
MacArthur, J. (1987). God's high calling for women. Chicago: Moody Press. : Ref-0445
MacArthur, J. (1987). God's high calling for women. Chicago: Moody Press. - Logos-0205 : Ref-0445
MacArthur, J. (1996, c1986). Ephesians. Chicago: Moody Press. : Ref-0443
MacArthur, J. (1996, c1986). Ephesians. Chicago: Moody Press. - Logos-0203 : Ref-0443
MacArthur, J. (1996, c1987). Galatians. Chicago: Moody Press. : Ref-0444
MacArthur, J. (1996, c1987). Galatians. Chicago: Moody Press. - Logos-0204 : Ref-0444
MacArthur, J. (1996, c1991, c1994). Romans. Chicago: Moody Press. : Ref-0449
MacArthur, J. (1996, c1991, c1994). Romans. Chicago: Moody Press. - Logos-0209 : Ref-0449
MacArthur, J. (1999). Revelation 1-11. Chicago: Moody Press. : Ref-0447
MacArthur, J. (1999). Revelation 1-11. Chicago: Moody Press. - Logos-0207 : Ref-0447
MacArthur, J. (2000). Revelation 12-22. Chicago, Ill.: Moody Press. : Ref-0448
MacArthur, J. (2000). Revelation 12-22. Chicago, Ill.: Moody Press. - Logos-0208 : Ref-0448
MacArthur, J. (2001). Philippians. Chicago: Moody Press. : Ref-0446
MacArthur, J. (2001). Philippians. Chicago: Moody Press. - Logos-0206 : Ref-0446
MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.). Nashville: Word Pub. : Ref-0442
MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.). Nashville: Word Pub. - Logos-0202 : Ref-0442
MacArthur, John F. Jr., and Wayne A. Mack. Introduction to Biblical Counseling : Ref-0108
MacArthur, John F. Jr., and Wayne A. Mack. Introduction to Biblical Counseling - Introduction to Biblical Counseling - Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling : Ref-0108
MacArthur, John F. Jr., and Wayne A. Mack. Introduction to Biblical Counseling - Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling : Ref-0108
MacArthur, John Jr. Rediscovering Expository Preaching. : Ref-0110
MacArthur, John Jr. Rediscovering Expository Preaching. - Rediscovering Expository Preaching : Ref-0110
MacArthur, John Jr. Rediscovering Pastoral Ministry. : Ref-0052
MacArthur, John Jr. Rediscovering Pastoral Ministry. - Rediscovering Pastoral Ministry : Ref-0052
MacArthur, John, Biblical Doctrine: A Systematic Summary of Bible Truth : Ref-1496
MacArthur, John, Biblical Doctrine: A Systematic Summary of Bible Truth - Biblical Doctrine: A Systematic Summary of Bible Truth, John MacArthur, Richard Mayhue - Mayhue, Richard, Biblical Doctrine: A Systematic Summary of Bible Truth : Ref-1496
MacArthur, John, Biblical Doctrine: A Systematic Summary of Bible Truth - Mayhue, Richard, Biblical Doctrine: A Systematic Summary of Bible Truth : Ref-1496
MacArthur, John, The Truth War : Ref-0789
MacArthur, John, The Truth War - The Truth War, John MacArthur : Ref-0789
MacArthur, John. Ephesians: MacArthur New Testament Commentary : Ref-0159
MacArthur, John. Ephesians: MacArthur New Testament Commentary - Ephesians: MacArthur New Testament Commentary, John MacArthur : Ref-0159
MacArthur, John. Philippians : Ref-0188
MacArthur, John. Philippians - Philippians, MacArthur, John. : Ref-0188
MacArthur, John. The Battle For The Beginning : Ref-0179
MacArthur, John. The Battle For The Beginning - The Battle For The Beginning, MacArthur, John. : Ref-0179
MacArthur, John. The MacArthur Study Bible : Ref-0089
MacArthur, John. The MacArthur Study Bible - MacArthur Study Bible, The : Ref-0089
MacArthur, John. The MacArthur Study Bible - MacArthur Study Bible, The - The MacArthur Study Bible : Ref-0089
MacArthur, Jr., John F., The Gospel According to Jesus : Ref-1319
MacArthur, Jr., John F., The Gospel According to Jesus - The Gospel According to Jesus, John F. MacArthur, Jr. : Ref-1319
Maccabees : chronology - B.C. 0167 - Maccabees and Hasmoneans come to power ; Maccabees - reliability
Maccabees - chronology : chronology - B.C. 0167 - Maccabees and Hasmoneans come to power
Maccabees - reliability :

"II. Maccabees is much less reliable [than 1 Maccabees], though of great interest. It is a strange commingling of sober history and untrustworthy legend. The book is valued by the Roman church because of its apparent endorsement of the unscriptural custom of offering prayers for the dead. " Ref-1126, p. 102. "There are two other books known as 3rd and 4th Maccabees, which were not included in the received Apocrypha by the Council of Trent, though it is declared by some that they were omitted by mistake. The first is fragmentary and legendary; the second, a lengthy, religious novel." Ref-1126, p. 102.


MacDonald vs. Darby : rapture - pretribulational - Darby vs. MacDonald
MacDonald vs. Darby - pretribulational rapture : rapture - pretribulational - Darby vs. MacDonald
Mace New Testament, Mace : Ref-1033
Mace New Testament, Mace - Cross-0104 - Mace, Mace New Testament : Ref-1033
Mace New Testament, Mace - Mace, Mace New Testament : Ref-1033
Mace, Mace New Testament : Ref-1033
Mace, Mace New Testament - Cross-0104 : Ref-1033
Mace, Mace New Testament - Cross-0104 - Mace New Testament, Mace : Ref-1033
Mace, Mace New Testament - Mace New Testament, Mace : Ref-1033
Macedonia : Paul - visits Macedonia
Macedonia - Paul visits : Paul - visits Macedonia
Machen, J. G., Christianity and Liberalism : Ref-0877
Machen, J. G., Christianity and Liberalism - Christianity and Liberalism, J. G. Machen : Ref-0877
Machen, J. G., Christianity and Liberalism - Christianity and Liberalism, J. G. Machen - Cross-0027 : Ref-0877
Machen, J. G., Christianity and Liberalism - Cross-0027 : Ref-0877
Machen, John Gresham, The Literature and History of New Testament Times : Ref-1098
Machen, John Gresham, The Literature and History of New Testament Times - Cross-0156 : Ref-1098
Machen, John Gresham, The Literature and History of New Testament Times - Cross-0156 - The Literature and History of New Testament Times, John Gresham Machen : Ref-1098
Machen, John Gresham, The Literature and History of New Testament Times - The Literature and History of New Testament Times, John Gresham Machen : Ref-1098
Machpelah : Machpelah - cave of ; Mamre - buried at
Machpelah - buried in field of : Mamre - buried at
Machpelah - cave of : Gen. 23:9; Gen. 25:9

"The Hittite Legal Code (discovered by Winckler at Hattusas or Boghaz-koy 1906-1912 and dating from about 1300 B.C.) illuminates the transaction recorded in Gen. 23 where Abraham purchased the cave of Machpelah from Ephron the Hittite. Hittite law explains the reluctance of Abraham to buy the entire parcel, and his preference for acquiring only the dave itself and the territory immediately adjacent. The law required the owner of an entire tract to perform the duties of ilku or feudal service, a responsibility which doubtless included pagan religious observances. . . Abraham was alert enough to prefer avoiding this involvement by purchasing only a fraction of the parcel, thus leaving Ephron responsible to perform ilku as original owner of the tract." Ref-0001, p. 180.


Mack, Edward, Chronology of the Old Testament : Ref-1547
Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling : Ref-0108
Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling - Introduction to Biblical Counseling : Ref-0108
Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling - Introduction to Biblical Counseling - MacArthur, John F. Jr., and Wayne A. Mack. Introduction to Biblical Counseling : Ref-0108
Mack, Wayne A., and John MacArthur Jr. Introduction to Biblical Counseling - MacArthur, John F. Jr., and Wayne A. Mack. Introduction to Biblical Counseling : Ref-0108
MacLaren, Alexander, Expositions of Holy Scripture : Ref-1270
MacLaren, Alexander, Expositions of Holy Scripture - Cross-0180 : Ref-1270
MacLaren, Alexander, Expositions of Holy Scripture - Cross-0180 - Expositions of Holy Scripture, Alexander MacLaren : Ref-1270
MacLaren, Alexander, Expositions of Holy Scripture - Expositions of Holy Scripture, Alexander MacLaren : Ref-1270
Macomber, Clinton, Apprenticing for Eternity : Ref-0716
Macomber, Clinton, Apprenticing for Eternity - Apprenticing for Eternity, Clinton Macomber : Ref-0716
Macomber, Clinton, Apprenticing for Eternity - Apprenticing for Eternity, Clinton Macomber - Logos-0467 : Ref-0716
Macomber, Clinton, Apprenticing for Eternity - Logos-0467 : Ref-0716
Macpherson, John, Notes on the Westminster Confession of Faith : Ref-0878
Macpherson, John, Notes on the Westminster Confession of Faith - Cross-0028 : Ref-0878
Macpherson, John, Notes on the Westminster Confession of Faith - Cross-0028 - Notes on the Westminster Confession of Faith, John Macpherson : Ref-0878
Macpherson, John, Notes on the Westminster Confession of Faith - Notes on the Westminster Confession of Faith, John Macpherson : Ref-0878
macroevolution : evolution - macro vs. micro
macroevolution - vs. micro : evolution - macro vs. micro
mad : Satan - irrational ; tongues - appear mad
mad - Satan : Satan - irrational
mad - tongues appear : tongues - appear mad
Madai :

✪ Medes; Kurds, et al. Emerge about 900 BC; coalition with Persia, 700 BC.


made : created - man by God; dust - made of ; hands - made without
made - by God : hands - made without
made - man by God : created - man by God
made - not by God : hands - made without
made - of dust : dust - made of
Magen David : David - star of
Magi : chronology - B.C. 0005 - Magi observe the star - Steinmann ; magi - Jews? ; magi - origin ; magi - time of visitation
magi - Jews? : Num. 24:17-19; Est. 1:13; Mat. 2:1-2

"The wise men (Jews whose ancestors had remained in Persia after the Babylonian exile and had not returned under Zerubbabel) were not astronomers or astrologers as is often surmised, but were Jewish rabbis or priests who were looking for the promised “Star out of Jacob” (Num. 24:17-19; Est. 1:13)." Ref-0186, p. 230.


Magi - observe the star - date - Steinmann : chronology - B.C. 0005 - Magi observe the star - Steinmann
magi - origin :

"The historian Herodotus tells us that the Babylonian magi (Greek magoi, plural) originally were one of the tribes of the Medes who acted as priests under the Achaemenian Persians (600-400 BC)." Ref-0045, p. 6. ". . . the words Magi meaning priests, Magia meaning the religion of the Persians . . ." Ref-1507, p. 124. "According to Herodotus (1.101), the magi (Greek magos, plural magoi) were originally one of the tribes of the Medes who functioned as priests and diviners under the Achaemenian Persians (sixth-fourth centuries b.c.). Herodotus (1.132) wrote that “no sacrifice can be offered without a Magian.” The magi also interpreted dreams (Herodotus 1.107, 120, 128). Other classical writers knew that the magi served before fire altars (Strabo 15.3.15; Xenophon, Cyropœdia 4.5.14; 7.5.57) and offered libations (Strabo 15.3.14). . . . By the Roman era (for example, Tacitus, Annals 2.27; 12.22, 59) the magi and their arts were associated with sorcery. We derive our word magic from the Latin magicus, which in turn is a loan from the Greek magikos. . . . Elsewhere in Acts (13:6, 8) we read of a Jewish sorcerer, a magos named Elymas Bar-Jesus, who was influential at the court of Sergius Paulus, the proconsul of Cyprus. . . . From the fourth century b.c. on the magi were increasingly associated with the Chaldeans as astrologers." Ref-1521, pp. 467-472. "Myrrh and frankincense were precious aromatic spices obtained from the exudation of short trees that grew only in two parts of the world, Somaliland in east Africa and Yemen in southwest Arabia (biblical Sheba). Knowledge that these substances came from Arabia may have influenced Justin Martyr in his Dialogue with Trypho (78) to assert that the Magi came from Arabia. He was followed in this view by Tertullian and Epiphanius. The vast majority of church fathers, however, believed that the Magi came from Persia (for example, Clement of Alexandria, Cyril of Alexandria, Chrysostom, Origen, Ephraem Syrus)." Ref-1521, p. 485.


magi - time of visitation : Mat. 2:9-14

". . . if Matthew is telling us of a time when Jesus is two years old and living in Nazareth . . . why should God instruct Joseph to flee to Egypt in order to escape Herod? The children were only being slain in the area around Bethlehem. This would hardly seem prudent as in order to reach Egypt from Nazareth they would have to pass through or in close proximity to Herod's domain of Judea. They would be manifestly safe where they already were, being about seventy miles north of the slaughter. Indeed, the same reasoning applies to the fact that the wise men returned to their own country “another way” (Mat. 2:12). Were they in Nazareth such action would have been unnecessary for they would have been well out of harms way by simply returning back up the “fertile crescent” to the “east” as Herod was in Jerusalem (Mat. 2:3). However, such evasive steps would have been judicious had they have been south of Jerusalem in Bethlehem. . . . Are we actually expected to think that in two years no laymen had carried this story to the Temple and that so ruthless a despot as Herod had no “ears” to hear of his rival's birth -- that he knows nothing of the event which is being told openly and that has occurred under his very nose? The answer is obvious. This constitutes irrefutable proof that the wise men came at Jesus' birth for if two years had elapsed, Herod would surely have already heard of the birth. The priest and scribes did not mention the testimony of the shepherds when Herod inquired of them (Mat. 2:1,4) because the story had not yet had time to travel the 5 miles to Jerusalem." Ref-0186, pp. 227-229. "Had the Magi seen the child and his mother earlier than the time of the purification ceremony, Joseph and Mary, who were careful to observe the Law of Moses, could not have honestly given only two doves or pigeons for the offering. The visit of the Magi most likely dates immediately after Mary’s purification rites, because after the Magi had departed from Bethlehem, Mary and Joseph, now no longer poor, fled to Egypt (Matt 2:13-14). The gifts were such as could be exchanged at a high price in Egypt to provide for their sustenance while there and for their living expenses afterward. The gifts were also the kind that could easily be carried furtively by refugees." Ref-1307, p. 253


magic : magic - AGAINST ; sorcery - practiced
magic - AGAINST : Deu. 13; Acts 13:6; Acts 19:19

"Because the Old Testament is strong in its condemnation of the use of magic (see, e.g., Deu. 13), the presence of magic in Intertestamental Judaism must be regarded, at least to a limited extent, as evidence of Judaism’s being syncretized with pagan religions." Ref-1200, p. 231.


magic - practiced : sorcery - practiced
magicians : magicians - Pharaoh's
magicians - Pharaoh's : Ex. 7:11; Ex. 7:22; Ex. 8:7; Ex. 8:18-19; Ex. 9:11; 2Ti. 3:8

✪ The reference to Jannes and Jambres and their opposition to Moses draws not on the Old Testament but on a widespread Jewish legend about two of Pharaoh's magicians who competed against Moses and lost.


magnificat : Luke 1:46
Magog : Gog - Magog ; Magog - identity ; Gen. 10:2; 1Chr. 1:5; Eze. 38:2; Eze. 39:6; Rev. 20:8
Magog - Gog : Gog - Magog
Magog - identity :

✪ Scythians (Hesiod, Greek didactic poet, 800 BC; Herodotus, 5th cent. BC; Josephus: Antiq. I. vi.1; Jerome). The Great Wall of China is referred to as the "Ramparts of Magog" by 8th century Islamic writers.


maid : children - by maid
maid - produces children : children - by maid
Maimonides : Maimonides - Isa._53:2 ; Maimonides - RamBam
Maimonides - Isa._53:2 : Isa. 53:2

"What is to be the manner of Messiah's advent, . . . there shall rise up one of whom none have known before, and the signs and wonders which they shall see performed by him will be the proofs of his true origin. . . . And Isaiah speaks. . . of the time when he will appear, without his father or mother or family being known ‘He came up as a sucker before him, and as a root out of the dry earth, etc.’ But the unique phenomenon attending his manifestation is, that all the kings of the earth will hearken to him, ‘At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heart they have perceived." Ref-0011, p. 126.


Maimonides - RamBam :

✪ Rabbi Joseph ben Maimon who lived 1135-1204 C.E. in Fostat (near Cairo) Egypt and wrote a Mishnah Torah and a commentary on the Mishnah.


majesty : Trinity - Elohim vs. Eloah
majesty - plural - Elohim : Trinity - Elohim vs. Eloah
Major Bible Themes, Lewis Sperry Chafer : Ref-1276
Major Bible Themes, Lewis Sperry Chafer - Chafer, Lewis Sperry, Major Bible Themes : Ref-1276
Major Bible Themes, Lewis Sperry Chafer - Chafer, Lewis Sperry, Major Bible Themes - SS-0076 : Ref-1276
make-up : beauty - FOR
make-up - FOR : beauty - FOR
Mal. 1:1 : chronology - B.C. 0464n→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Steinmann-CHRONO ; chronology - B.C. 0464→0423 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Harrison-OT ; chronology - B.C. 0464→0423 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Klassen-CHRONO ; chronology - B.C. 0464→0423 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - MBA ; chronology - B.C. 0464→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Criswell-BIBLE ; chronology - B.C. 0464→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Martin-EZRA ; chronology - B.C. 0464→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Ptolemy[Thiele-KINGS] ; chronology - B.C. 0464→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Yamauchi-PERSIA ; chronology - B.C. 0464→0425 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Newton-CHRONO ; chronology - B.C. 0465-0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - JUDAICA ; chronology - B.C. 0465→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Jones-BASICS ; chronology - B.C. 0465→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Mack-CHRONO ; chronology - B.C. 0465→0424 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Schlegal-SBA ; chronology - B.C. 0465→0425 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Anderson-PRINCE ; chronology - B.C. 0465→0425 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Bissell-APOCRYPHA ; chronology - B.C. 0465→0425 - Reign of Artaxerxes I Longimanus (Persia, Artashasta - BRITANNICA ; chronology - B.C. 0465→???? - Reign of Artaxerxes I Longimanus (Persia, Artashasta - Pierce-USSHER ; index - bible books; Ref-1126 ; Ref-1144
Mal. 1:6-8 : priests - ungodly
Mal. 1:8 : sacrifice - blemished
Mal. 1:8-14 : sacrifice - unacceptable
Mal. 1:10-12 : replacement theology - priesthood
Mal. 1:11 : Gentiles - praise God; messianic prophecy - sought by Gentiles
Mal. 1:11 (?) : prayer - as incense
Mal. 1:13 : giving - devotional scriptures; Masoretic Text - scribal emendations ; offering - damaged; perfect - offering required; sacrifice - blemished
Mal. 2:1-4 : priests - ungodly
Mal. 2:3 : generational - iniquity
Mal. 2:4-8 : covenant - priestly
Mal. 2:7-9 : Levites - unfaithful ; priests - ungodly
Mal. 2:8 : Levites - sin of
Mal. 2:10 : blood - mankind of one; covenant - Mosaic
Mal. 2:11-12 : sin - mixing with sacred
Mal. 2:11-14 : hypocrisy - religious
Mal. 2:13 : divorce
Mal. 2:14 : marriage - covenant ; monogamy ; prayer - inhibited ; wife - mistreatment of separates from God; wife - of youth
Mal. 2:15 : children - fathers toward ; children - toward parents ; one - flesh; teaching - children
Mal. 2:16 : divorce
Mal. 2:17 : evil - called good
Mal. 3:1 : angel - man ; cited - Mal._3:1; covenant - Messiah as; covenant - new ; difficulty - quote from Isaiah or Malachi? ; John the Baptist ; temple - Lord comes to; temptation - pinnacle of temple ; X0113 - man - angel
Mal. 3:1-2 : prophecy - gaps of time within
Mal. 3:2-5 : witchcraft - AGAINST
Mal. 3:3 : Levites - cleansed; Levites - sin of
Mal. 3:3-4 : covenant - priestly ; millennial kingdom - sacrifices
Mal. 3:5 : justice - missing
Mal. 3:6 : change - God doesn't; Israel - God fights for; Israel - preserved
Mal. 3:6-10 : tithing
Mal. 3:7 : giving - devotional scriptures
Mal. 3:9 : curse - disobedience to God
Mal. 3:10 : windows - of heaven
Mal. 3:15 : evil - prospers; tested - God by man
Mal. 3:16 : book - of remembrance
Mal. 3:17 : Israel - treasure ; wrath - delivered from
Mal. 4:1 : baptism - fire ; pride - AGAINST
Mal. 4:2 : east - rising from; rapture - vs. second coming - contrast
Mal. 4:4 : covenant - Mosaic ; covenant - Mosaic - to Israel
Mal. 4:5 : day - of the Lord ; Elijah - expected ; Elijah - one of two witnesses? ; Elijah - second appearance; John the Baptist ; tribulation - terms - day of the LORD
Mal. 4:5-6 : prophecy - gaps of time within
Mal. 4:6 : children - fathers toward ; children - toward parents ; cursed - ground
male : angels - male; male - God portrayed as
male - angels : angels - male
male - God portrayed as : Deu. 4:15-16 (non-sexual); Isa. 9:6; 1Cor. 11:7

"The [Hebrew] grammatical forms for God are masculine and the representations of God are mostly masculine. Although God does use a comparison to a woman at childbirth (Isa. 42:14), nonetheless, there is a strong scholarly consensus that God is regarded as non-sexual. . . This consensus finds explicit support in Deu. 4:15-16. One fact providing inferential support is the use of both sexes of a sacrifical victim in offerings to God. In the ancient Near East it was customary to sacrifice male animals to (male) gods and females to goddesses." Ref-0157, pp. 108-109.


Malta : Paul - visits Malta
Malta - Paul visits : Paul - visits Malta
mammon : money - above God
mammon - serving : money - above God
Mamre : Mamre - buried at
Mamre - buried at : Gen. 23:19; Gen. 25:9; Gen. 35:29; Gen. 49:30-31; Gen. 50:5; Gen. 50:13
man : angel - man ; angel - used of human ; body of Christ - formation ; deity - Jesus not mere man; dominion - man over earth ; F00004 - Kells - book of - faces of cherubim ; fear - of man ; gods - man made ; heavens - earth - merism ; intercession - Christ; man - created ; man - God as likeness ; man - God's attention on; man - Isaiah_53 concerns; man - like God ; man - mankind ; man - new ; man - old ; man - puny; man - son of as explicit title of Messiah; man - supposed to be as god; number - of man; Pilate - gratifies crowd; sign - Son of Man ; sinless - man created ; son of God - directly; thoughts - man's; trinity - of man?; trusting - in man; woman - from man; woman - pagan influence on godly man
man - and beast - merism : heavens - earth - merism
man - angel : angel - man
man - angel used of : angel - used of human
man - created : Gen. 1:26; Gen. 2:7

"As to the time of the year when the first man was made a living soul, and was placed in the garden of Eden, the indications point to the Autumnal Equinox. For the Hebrew year began at that season, though it was changed by the express command of God at the Exodus so as to begin at the Vernal Equinox (Ex. 12:1)." Ref-1298, p. 13.


man - dominion over earth : dominion - man over earth
man - face : F00004 - Kells - book of - faces of cherubim
man - fear of : fear - of man
man - from woman : woman - from man
man - God - mediator : intercession - Christ
man - God as likeness : Ex. 24:10-11 (?); Eze. 1:26; Dan. 7:9-13; Amos 7:7; John 1:18; Col. 2:9; Rev. 1:13

✪ Questionable: Ex. 24:10-11 (?);


man - god in man’s image : gods - man made
man - God's attention on : Ps. 40:5; Ps. 40:17
man - Isaiah_53 concerns : Isa. 53:1; Acts 8:34
man - Jesus more than : deity - Jesus not mere man
man - like God : Gen. 3:5

"But sin makes blind and man cannot perceive his corruption (Eph. 4:18; Rev. 3:17). He believes in the good within himself and deifies his own nature (2Th. 2:3-4): ‘Mankind is deity seen from below.’ So long as he believes that, he will never lay hold of the redemption (Mat. 9:12)." Ref-0197, p. 50.


Man - made by God directly : son of God - directly
man - mankind : Gen. 1:26-27; Gen. 5:1-2

"Some contend that, in principle, one ought not to refer to the human race as “man.” Such terminology is unfair to half the population, they insist. I am not arguing that one must always use “man” in social and theological discourse to avoid misrepresenting the truth. I am arguing, however, that, in light of Genesis 1:26-27 and 5:1-2, one may not call this linguistic practice unjust or insensitive without impugning the wisdom and goodness of God." Raymond C. Ortlund, Jr. Male-Female Equality and Male Headship, Ref-1366, p. 88.


man - new : Eph. 2:15; Eph. 4:24; Col. 3:10

✪ See man - old.


man - number of : number - of man
man - old : Rom. 6:6; Eph. 4:22; Col. 3:9

✪ See man - new. "There is some confusion with the terms “old man” and “new man” . . . This problem can be resolved if it is understood that “old man” and “new man” are references not to the old or new nature, or self, but rather to the old manner of life, which is an expression of the old nature, and to the new manner of life, which is an expression of the new nature." John F. Walvoord, "The Augustinian-Dispensational Perspective", Ref-0238, p. 24. "As [W. H. Griffith] Thomas explained, there are three views on the believer's relationship to indwelling sin. One view is eradicationism, the notion that sin can be entirely done away with. This is biblically unjustifiable and contrary to human experience. Another view is suppressionism, the idea that the believer must war against the remnants of sin without any hope of succeeding in this life. But this too is not the teaching of Scripture. Suppressionism, as Thomas called Warfield's view, has the advantage of being more realistic than eradicationism, but it fails because it is too pessimistic. A third view is counteraction, the belief that believers have responsibilities and that spiritual progress and victories are more than an ideal.46" John D. Hannah, The “Thomas” in the W. H. Griffith Thomas Memorial Lectureship, Ref-0200, Vol. 163 No. 649 January-March 2006, 3:17, pp. 13-14.


man - one new : body of Christ - formation
man - pagan influence on godly woman : woman - pagan influence on godly man
man - perfect - originally : sinless - man created
man - Pilate fears face of : Pilate - gratifies crowd
man - puny : Ps. 144:3-4
man - represents woman too : man - mankind
man - sign of son of : sign - Son of Man
man - son of as explicit title of Messiah : Dan. 7:13; Mat. 24:30; Mat. 26:64; Mark 13:26; Mark 14:62; Luke 21:27; Rev. 1:7; Rev. 1:13; Rev. 14:14
man - supposed to be as god : Eze. 28:2-9; Acts 12:22; 2Th. 2:4
man - thoughts of : thoughts - man's
man - trinity of : trinity - of man?
man - trusting in : trusting - in man
man child : Israel - birth of man child
man child - born : Israel - birth of man child
man of God : David - man of God
man of God - David : David - man of God
managing : money - management
managing - money : money - management
Manasseh : archaeology - Manasseh - king ; birthright - Ephraim over Manasseh; chronology - B.C. 0698 - Manasseh - reigned in Judah - Newton ; Gideon - of Manasseh; Joseph - double portion as firstborn ; Joseph - sons adopted
Manasseh - adopted : Joseph - sons adopted
Manasseh - archaeology : archaeology - Manasseh - king
Manasseh - Ephraim over : birthright - Ephraim over Manasseh
Manasseh - Gideon of : Gideon - of Manasseh
Manasseh - one portion of double portion : Joseph - double portion as firstborn
Manasseh - reigned in Judah - Newton : chronology - B.C. 0698 - Manasseh - reigned in Judah - Newton
manger : manger - Jesus born
manger - Jesus born : Luke 2:4-7

"Popular tradition affirms that the child was born the night the family arrived,. But in 2:4 we are told that Mary and Joseph “went up” to Bethlehem. The verse assumes their arrival. Then in verse six we are told, “And while they were there, the days were fulfilled for her to be delivered.” Thus the text affirms a time lapse between the arrival in Bethlehem and the birth of Jesus. Mary “fulfilled her days” in Bethlehem. We can easily assume a few weeks have passed, perhaps even a month or more. Thus, the birth took place in shelter found by Joseph during those weeks. Was Joseph so totally incompetent that he could provide nothing by way of adequate housing after a significant number of days of searching?" Kenneth E. Bailey, "The Manger and The Inn: The Cultural Background of Luke_2:7", Ref-0066, Vol. 20 No. 4 2007, 99:106, pp. 99-100. "For centuries, large sections of the Church have assumed that the manger was in an animal stable. Three overlapping questions arise here, which of necessity must be discussed together: 1. Was the birthplace a cave? 2. Was it a stable or a private home? 3. Was it inside or outside the village. I will try to demonstrate that the place was likely a private home in the village, and may have been a cave." Kenneth E. Bailey, "The Manger and The Inn: The Cultural Background of Luke_2:7", Ref-0066, Vol. 20 No. 4 2007, 99:106, p. 100. "What then of the manger? The text tells us, “She gave birth to her first son, wrapped him in swaddling clothes and laid him in a manger.” The traditional understanding of this verse in the Western world moves along the following path. Jesus was laid in a manger. Mangers are naturally found in animal stables. Ergo, Jesus was born in a stable. However, in the one-room peasant home of Palestine and Lebanon, the manger is built into the floor of the house." Kenneth E. Bailey, "The Manger and The Inn: The Cultural Background of Luke_2:7", Ref-0066, Vol. 20 No. 4 2007, 99:106, p. 101. ". . . the very idea of the inn is problematic on many grounds. First, Luke uses pandokheion to designate a commercial inn (cf. Luke 10:36). This common word for an inn is not found in our text. Second, the only other use of the noun kataluma in the Gospels is in Luke 22:11 (and its parallel passage in Mark 14:14) where it clearly does not mean an inn. Third, as we have observed, a man returning to his home village insults his family and friends by going to an inn. Fourth, it remains uncertain as to whether Bethlehem would have had a commercial inn. . . . In Luke 2:7 kataluma is best understood as “guest room.” This is clearly what the word means in Luke 22:11 and Mark 14:14. . . . This . . . gives new understanding to the story of Jesus' birth. Joseph and Mary arrive in Bethlehem. They find shelter with a family whose separate guest room is full, and are accommodated among the family in acceptable village style. The birth takes place there on the raised terrace of the family home, and the baby is laid in a manger." Kenneth E. Bailey, "The Manger and The Inn: The Cultural Background of Luke_2:7", Ref-0066, Vol. 20 No. 4 2007, 99:106, pp. 103-104.


manifest : revealed - Jesus not to world
manifest - Jesus not to world : revealed - Jesus not to world
manifestation : second coming - judgment - desired
manifestation - God - desired : second coming - judgment - desired
manipulation : salvation - manipulation
manipulation - salvation : salvation - manipulation
mankind : Adam - mankind all from ; blood - mankind of one; equality - of mankind; tribulation - great
mankind - all from Adam : Adam - mankind all from
mankind - equality : equality - of mankind
mankind - few : tribulation - great
mankind - one family : blood - mankind of one
manna : bread - from heaven; dew - manna fell with; manna - 40 years; manna - and produce; manna - angel's food; manna - ark of covenant; manna - ceased; manna - described; manna - disliked; manna - meaning - what is it?; manna - test by God
manna - 40 years : Ex. 16:35
manna - and produce : Jos. 5:11
manna - angel's food : Ex. 16:14; Ps. 78:25
manna - ark of covenant : Ex. 16:34
manna - ceased : Ex. 16:35; Jos. 5:12
manna - described : Ex. 16:31
manna - dew, fell with : dew - manna fell with
manna - disliked : Num. 21:5
manna - from heaven : bread - from heaven
manna - meaning - what is it? : Ex. 16:15
manna - test by God : Ex. 16:4; Ex. 16:20; Ex. 16:27-28
manna ceased : Nisan 16 - manna ceased?
manna ceased - on Nisan 16? : Nisan 16 - manna ceased?
mansions : mansions - (mon-ay)
mansions - (mon-ay) : Ps. 45:15; Isa. 26:20; Mark 4:10 (alone); John 14:2 (mansions); John 14:23 (abode); Rev. 21:2 (?)

g3438 "A staying abiding. There is nothing in the word to indicate separate compartments in heaven." Ref-0030 Questionable: Rev. 21:2 (?);


manslaughter : animals - manslaughter by; manslaughter - premeditated - death penalty; manslaughter - refuge for accidental; murder - vs. manslaughter
manslaughter - by animals : animals - manslaughter by
manslaughter - premeditated - death penalty : Deu. 19:11-13
manslaughter - refuge for accidental : Ex. 21:13; Num. 35:11-12; Deu. 4:42; Deu. 19:2-6; Jos. 20:3
manslaughter - vs. murder : murder - vs. manslaughter
Mantey, Julius R., A Manual Grammar of the Greek New Testament : Ref-0957
Mantey, Julius R., A Manual Grammar of the Greek New Testament - A Manual Grammar of the Greek New Testament, H. E. Dana and Julius R. Mantey : Ref-0957
Mantey, Julius R., A Manual Grammar of the Greek New Testament - A Manual Grammar of the Greek New Testament, H. E. Dana and Julius R. Mantey - Dana, H. E., A Manual Grammar of the Greek New Testament : Ref-0957
Mantey, Julius R., A Manual Grammar of the Greek New Testament - Dana, H. E., A Manual Grammar of the Greek New Testament : Ref-0957
Manton, Exposition of the Epistle of James, An : Ref-1034
Manton, Exposition of the Epistle of James, An - Cross-0105 : Ref-1034
Manton, Exposition of the Epistle of James, An - Cross-0105 - Exposition of the Epistle of James, An, Manton : Ref-1034
Manton, Exposition of the Epistle of James, An - Exposition of the Epistle of James, An, Manton : Ref-1034
Manual of Christian Doctrine, Louis Berkhof : Ref-0856
Manual of Christian Doctrine, Louis Berkhof - Berkhof, Louis, Manual of Christian Doctrine : Ref-0856
Manual of Christian Doctrine, Louis Berkhof - Berkhof, Louis, Manual of Christian Doctrine - Cross-0006 : Ref-0856
manuscript : archaeology - manuscript - earliest New Testament fragment ; manuscript - 1Cor._9:2 ; manuscript - Acts_8:37 ; manuscript - Acts_15:17 ; manuscript - Aleph and Beta - disagreement ; manuscript - earliest complete New Testament ; manuscript - Ephesians_1:1 ; manuscript - Ephraem Codex ; manuscript - Eze._4:5,9 ; manuscript - Gal._4:26 ; manuscript - John_5:24 ; manuscript - John_7:53 ; manuscript - Luke_24:40 ; manuscript - Luke_24:52 ; manuscript - Mark_1:1 ; manuscript - Mark_1:2 ; manuscript - Mark_16:9-20 ; manuscript - Mat._6:1 ; manuscript - Mat._6:13 ; manuscript - Mat._21:44 ; manuscript - names - accuracy of Assyrian ; manuscript - names - accuracy of Jewish ; manuscript - Ps._22:16 ; manuscript - Rev._5:9-10 ; manuscript - Rev._14:1 ; manuscript - Rev._22:16-22 ; manuscript - Revelation ; manuscript - Rom._14:10 ; manuscript - Sinaitic Codex ; manuscript - Sinaitic Codex vs. Alexandrian Codex ; manuscript - Textus Receptus - origin ; manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text ; manuscript - variations in New Testament ; manuscript - variations in Old Testament ; manuscript - Vatican Codex ; manuscript - witness - nonbiblical historical works ; manuscript - witness - number of ; Masoretes - techniques
manuscript - 1Cor._9:2 : 1Cor. 9:2

"Codex A (the Alexandrian MS) omits 1 Corinthians 9:2 because the same four words end vv. 1 and 2. Evidently, the copyist, looking away from the MS from which he was copying to finish writing verse 1, turned his eye back and struck the second occurrence of the words humeis este en kurio, “you are in the Lord.” Continuing from there he proceeded to verse 3." Ref-1363, p. 450.


manuscript - accuracy - techniques : Masoretes - techniques
manuscript - Acts_8:37 : Acts 8:37

"Additionally [to the manuscript evidence], Irenaeus (202 AD), Cyprian (258 AD), Ambrosiaster (fourth century), Pacian (392 AD), Ambrose (397 AD), Augustine (430 AD), and Theophylact (1077 AD) all cite Acts 8:37. The natural question posed by textual scholars is this: if the text were genuine, why would any scribe wish to delete it? In his commentary on the book of Acts, Dr. J. A. Alexander provides the possible answer. By the end of the third century it had become common practice to delay the baptism of Christian converts to assure that they had truly understood their commitment to Christ and were not holding to one of the various heretical beliefs prevalent at that time. It is possible that a scribe, believing that baptism should not immediately follow conversion, omitted this passage from the text, which would explain its absence in many of the Greek manuscripts which followed." Ref-0086, pp. 157-158


manuscript - Acts_15:17 : Acts 15:17

✪ The Masoretic text reads "rest of Edom" whereas the Septuagint reads "rest of men" due to difference in interpretation of added vowel points. The unpointed text is "ADM" which could be either Edom of Adam. Ref-0100, Tape 14:A.


manuscript - Aleph and Beta - disagreement : Mark 16:9-10; Mat. 1:1; Mat. 1:25; John 6:50; John 7:5; 2Cor. 4:13; 2Cor. 12:6

✪ Regarding what the NIV footnotes refer to as the two most reliable manuscripts, Jay Green observes, ". . .there can scarcely be found there verses in a row which are the same in Aleph and Beta. . .in fact there are more then 3,000 differences between them in the Gospels of the New Testament alone" Ref-0176, p. 2:321. "Another problem with these manuscripts is they both have ‘correcting’ hands on them. Aleph has several ‘correcting’ hands on it while Beta has a couple. In other words, later scribes made changes in the manuscripts. Most likely, they were trying to bring them in conformity with other manuscripts they had which they considered to be more reliable. . .despite [its] supposed importance, eventually, Aleph was discarded. It was forgotten for centuries until Constantin von Tischendorf discovered it in the late 1800s and proclaimed it ‘the critical standard for establishing the text’" Ref-0177, p. 103. "The New American Standard Bible (1971) puts this paragraph in brackets and has a note reading “Some of the oldest manuscripts omit from verse 9 through 20.” The version adds an alternate proposed reading for the end of the book, stating that this reading is found in “a few later manuscripts and version.” These notes are misleading. The “Some of the oldest manuscripts” are really just two Greek manuscripts (there is also one much later manuscript). It should be said that the “sacred and imperishable proclamation” (shorter ending of Mark) also has very little to commend its authenticity. The note in the New International Version is more accurate as to number of manuscripts, but hightly interpretive: “The two most reliable early manuscripts do not have Mark 16:9-20.” Actually, the reliability of Vaticanus and Sinaiticus is strictly a theory, though widely taught. Also, one of these two manuscripts contain space for the missing paragraph, a very unusual thing when using expensive vellum (fine animal skins). Apparently the scribe was aware of the passage but lacked it in hsi examplar. The other manuscript shows evidence of having been tampered with to fill up the space. . . . The pont that the footnotes in most Bibles fail to report is that 1,400 manuscripts do contain this passage. Further, St. Jerome, when he translated the New Testament into Latin, included Mark 16:9-20. It is significant that he did so in the fourth century, when the dissenting Egyptian manuscripts were also written! Apparently these two copies which lacked this passage were not representative in their own time." Ref-0684, pp. 112-113. "Van Bruggen cites Metzger's discussion of Matthew 19:3 and 19:9, John 6:14, James 2:3, 4:14, 5:16, and 5:20, where harmonization and other smoothing efforts are ascribed to Codex B and its fellow-travelers. His discussion proceeds: What is typical for the Byzantine text is apparently not so exclusive for this text-type! But if certain phenomena seem to appear in all types of text, then it is not right to condemn a type categorically and regard it as secondary on the ground of such phenomena." Ref-1504, p. 79. "The benchmark work on this subject is Herman C. Hoskier's Codex B and its Allies (2 vols.; London: Bernard Quaritch, 1914). The first volume (some 500 pages) contains a detailed and careful discussion of hundreds of obvious errors in Codex B; the second (some 400 pages) contains the same for Codex Aleph. He affirms that in the Gospels alone these two MSS differ well over 3,000 times, which number does not include minor errors such as spelling (II, 1). Well now, simple logic demands that one or the other has to be wrong those 3,000+ times; they can't both be right, quite apart from the times when they are both wrong. No amount of subjective preference can obscure the fact that they are poor copies, objectively so." Ref-1504, p. 361. "No one has done for the "Byzantine" text anything even remotely approximating what Hoskier did for Codex B, filling 450 pages with a careful discussion, one by one, of many of its errors and idiosyncrasies." Ref-1504, pp. 83-84. "Hoskier, Codex B, Vol. I. I fail to see how anyone can read this work of Hoskier's with attention and still retain a high opinion of Codices B and Aleph." Ref-1504, p. 84. "Similarly, it has been shown by simple logic/arithmetic that Aleph and B have over 3,000 mistakes between them, just in the Gospels. Aleph is clearly worse than B, but probably not twice as bad—at least 1,000 of those mistakes are B's. Do Aleph and B fit your notion of a good witness? To judge by the circumstance that Codices like Aleph and B were not copied, to speak of, that the Church by and large rejected their form of the text, it seems they were not respected in their day." Ref-1504, pp. 155-156. "Of B and Aleph Burgon rightly noted: “It is in fact easier to find two consecutive verses in which these two MSS differ the one from the other, than two consecutive verses in which they entirely agree” (Revision Revised, p. 12; emphasis his)." Ref-1363, p. 458. manuscript - Alexandrian Codex

"[F]rom the fifth century, is. . . in the British Museum. It contains almost all of the Old Testament (in Greek) and almost all of the New." Ref-0060, p. 191. "The Codex Alexandrinus was sent in 1628 as a present to Charles I of England from Cyril Lucar, patriarch of Constantinople. Cyril Lucar, who had formerly been patriarch of Alexandria, brought it with him to Constantinople, and this explains why it is called the Alexandrian Codex. It is written in two columns to a page and contains the Old and New Testaments. It is imperfect in the New Testament having lost Matthew 1:1-25; John 6:50-7:52, and 2 Corinthians 4:13-12:6. It contains, however, the two epistles by Clement of Rome which in it alone have descended to posterity, also an epistle of Athanasius, and a production by Eusebius on the Psalter. On paleographic and other grounds, it is believed to have been written in the middle of the fifth century. The New Testament was edited in 1786 by C. G. Woide and republished with corrections by B. Harris Cowper in an octavo edition issued in 1860." Constantine Tischendorf, "The Various Versions of the Bible", Ref-0788, p. 125. "We really need to understand that age guarantees nothing about quality. Each witness must be evaluated on its own, quite apart from age. Further, and perhaps more to the point, we need to know how a given MS relates to others. Once a MS has been empirically identified as belonging to a family (line of transmission), then it is no longer an independent witness to the original—it is a witness to the family archetype. As Colwell so well put it, "the crucial question for early as for late witnesses is still, 'WHERE DO THEY FIT INTO A PLAUSIBLE RECONSTRUCTION OF THE HISTORY OF THE MANUSCRIPT TRADITION?'"" Ref-1504, p. 366.


manuscript - earliest complete New Testament :

"The earliest complete New Testament manuscript still available is the Codex Sinaiticus which dates from the fourth century. . . Codex Vaticanus, from which a few leaves are missing at the end of the New Testament, dates from the same period." Ref-0063, p. 130. "The best and most important [Greek manuscripts] of these go back to somewhere about A.D. 350, the two most important being the Codex Vaticanus, the chief treasure of the Vatican Library in Rome, and the well-known Codex Sinaiticus, which the British Government purchased from the Soviet Government for L100,000 on Christmas Day, 1933, and which is now the chief treasure of the British Museum. Two other important early MSS in this country are the Codex Alexandrinus, also in the British Museum, written in the fifth century, and the Codex Bezae, in Cambridge University Library, written in the fifth or sixth century, and containing the Gospels and Acts in both Greek and Latin." Ref-0239, pp. 10-11.


manuscript - earliest New Testament fragment : archaeology - manuscript - earliest New Testament fragment
manuscript - Ephesians_1:1 : Eph. 1:1

"In the beginning of the Epistle to the Ephesians we read, “to the saints which are in Ephesus;” but Marcion (A.D. 140), did not find the words “at Ephesus” in his copy. The same is true of Origin (A.D. 185-254); and Basil the Great (who died A.D. 379), affirmed that those words were wanting in old copies. And this omission accords very well with the encyclical or general character of the epistle. At the present day, our ancient Greek manuscripts, and all ancient versions, contain the words, “at Ephesus;” yea, even Jerome knew no copy with a different reading. Now, only the Sinaitic and the Vatican corresond with the old copies of Basil and those of Orion and Marcion." Constantine Tischendorf, "The Various Versions of the Bible", Ref-0788, p. 126.


manuscript - Ephraem Codex :

"[F]rom the fifth century, is in the National Library in Paris. It consists of 64 sheets for the Old Testament and 145 for the New." Ref-0060, p. 191.


manuscript - Eze._4:5,9 : Eze. 4:5-9

✪ 390 days is given as 190 days in the Septuagint (LXX). ". . . Sir Isaac Newton determined that, rather than the 390 year span defining the duration of the Judaic Kingdom, it marked the interval from the death of Solomon with the ensuing emergence of the divided kingdoms to the year of Nebuchadnezzar initiated the siege. Sir Robert Anderson also understood the 390 to be taken from the commencement of the final siege, but he judged that those years encompassed the period from that date to the year the prophet Ajijah promised Jeroboam (I) that he would receive ten tribes (1K. 11:29-39). Ussher reasoned similarly except he took the 390 to span from the fall of Jerusalem unto Ahijah's promise to Jeroboam (I). Beecher and Anstey both understood the period to encompass the year Ezekiel began to prophecy (30 years after Josiah's second reform and the great Passover in the 18th year of his dominion, Eze 1:120) unto the “Disruption”." Ref-0186, p. 139.


manuscript - Gal._4:26 : Gal. 4:26

"‘which is the mother of us all.’ The Alexandrian Text reads: ‘and she is our mother.’ The Greek word panton (of us all) is not contained in the Alexandrian manuscripts, while it is in the majority of all Greek manuscripts. Polycarp writes ‘which is the mother of us all’ and uses the Greek word panton (Philippians 3:3). Where did Polycarp get the phrases if not from the Traditional Text? Plainly the disciple of St. John and friend of the Apostle Paul was using a Greek text very much like the Textus Receptus." Ref-0086, p. 48.


manuscript - John_5:24 : John 5:4; John 5:4

"The passage also has patristic citations. It is found in the Diatessaron of the second century, Tertullian (200 AD) notes that an ‘angel, by his intervention, was wont to stir the pool at Bethsaida.’ The passage is also cited by Ambrose (397 AD), Didymus (398 AD), Chrysostom (407 AD) and Cyril (444 AD), demonstrating that both Greek and Latin fathers accepted the reading as genuine." Ref-0086, p. 154.


manuscript - John_7:53 : John 7:53; John 8:1-11

"This certainly does not belong to the Gospel of John. It is an independent unit of gospel material, of the same general character as the Holy Week incidents in the temple court recorded in Mark 12:13-37. ‘The account has all the earmarks of historical veracity’, and as a genuine reminiscence of Jesus’ ministry is eminently worthy of being treated as canonical." Ref-0073, p. 289. "The question arises as to why this passage was ever omitted. We find the answer in church history. Augustine makes an astounding statement concerning the authenticity of the passage. After citing the forgiving phrase of Christ, ‘Neither do I condemn thee: go, and sin no more,’ Augustine writes: This proceeding, however, shocks the minds of some weak believers, or rather unbelievers and enemies of the Christian faith: inasmuch that, after (I suppose) of its giving their wives impunity of sinning, they struck out from their copies of the Gospel this that our Lord did in pardoning the woman taken in adultery: as if He granted leave of sinning, Who said, Go and sin no more! Augustine implies some fearful scribes who thought the inclusion might lead to adultery omitted this passage." Ref-0086, p. 156. "Perhaps the best way for the Bible reader to test the passage is to read John 7:52, skip over 7:53 through 8:11 to verse 12, and see if it hangs together well. It does not! The NIV obscures this non sequitur by supplying the word “people” to the text of 8:12. Every Greek text says “them,” and if 7:53 were the verse right before it, the “them” would refer to the meeting of Nicodemus and the Sanhedrin. But our Lord was not at that meeting." Ref-0684, p. 114. "The famous story of the woman caught in adultery (John 7:53-8:11) does not appear in almost all the oldest and most reliable manuscripts. later manuscripts that do contain it sometimes copy only a portion of it, asterisk it or add marginal notes representing doubts about its authenticity or inset it after John 7:36, at the end of the Gospel or even in Luke’s Gospel, after either 21:38 or 24:53. All this makes it extraordinarily unlikely that it was something that John himself wrote. But the story satisfies many of the criteria of authenticity, so it may well be something Jesus actually did, preserved in the oral tradition, and eventually added by scribes in various formats and locations." Ref-1282, p. 281n112


manuscript - Luke_24:40 : Luke 24:40

"‘When He had thus spoken, He shewed them His hands and His feet.’ NASB questions this important testimony to the physical and literal reality of the resurrection of Christ. A footnote misleadingly asserts that ‘many mss’ do not contain this verse. In fact there is only one Greek manuscript which is known to omit this verse (codex D of the 5th century), and all other Greek manuscripts contain it." The New American Standard Bible, Article No. 46, Ref-0094


manuscript - Luke_24:52 : Luke 24:52

"NASB omits Luke's statement that the disciples ‘worshipped’ Christ, and relegates the missing phrase to a footnote, which says that ‘some mss. insert’ the words. However, only one Greek manuscript (out of more than a thousand) is known to omit the words in question." The New American Standard Bible, Article No. 46, Ref-0094


manuscript - Mark_1:1 :

"NASB footnote ‘Many mss. do not contain the Son of God. This is quite misleading, as more than one thousand Greek manuscripts (including Codex Vaticanus) contain the words, while only about three Greek manuscripts omit them." The New American Standard Bible, Article No. 46, Ref-0094


manuscript - Mark_1:2 : Mark 1:2

"In Mark 1:2 a citation is made from Malachi and Isaiah. Isaiah's name does not appear in the King James, but it does in the best critical editions of the Greek text. Mark attributes both citations to Isaiah. The Jewish custom in citing two or three prophets in a brief catena of Scripture was to name only the leading prophet." Ref-0015, p. 203. "in this passage [Mark 1:2] in the Critical Text Isaiah is made the author of the book of Malachi." Ref-0140. "The quotation in verses 2 and 3 [of Mark] is composite, the first part being from Mal. 3:1 and the second part from Isa. 40:3. It is easy to see, therefore, why copyists would have altered the words ‘in Isaiah the prophet’ (a reading found in the earliest representative witnesses of the Alexandrian and Western types of text) to the more comprehensive introductory formula ‘in the prophets.’" Ref-0138, p. 62.


manuscript - Mark_16:9-20 : Mark 16:9-20

"[The longer traditional reading] is the reading found in the majority of Old Latin texts as well as the Coptic versions and other early translations. Finally, it is cited (at least in part) by many of the early church fathers such as Justin (165 AD), Tertullian (220 AD), Hippolytus (235 AD), Ambrose (397 AD) and Augustine (430 AD). In 177 A.D. Irenaeus wrote Against Heresies. In it he cites from Mark 16:19, establishing that the longer reading was in existence at this time and was considered canonical, at least by Irenaeus: Also, towards the conclusion of his Gospel, Mark says: ‘So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;’ confirming what had been spoken by the prophet: ‘The LORD said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool.’ Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whome we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein. (3:10:5)." Ref-0086, pp. 149-150 "MS evidence suggests that Mark’s longer ending, in which this reference appears (16:17), is of second-century origin. Early MSS do not contain it, but it was known by Irenaeus (Adv. haer. iii.10.5) and quoted by Tatian (Diatessaron lv.8-10)." Ref-0008, p. 4:873. "[T]he Vatican Manuscript [B] does not include Mark 16:9-20. For some strange reason, however, its scribe left at this point more than a column of blank space in his manuscript. This seems to indicate that he know of the existence of these questioned verses but was undecided about whether he should include them." Ref-0236, p. 38. "Interestingly, the Curetonian Syriac includes Mark 16:9-20, but the Sinaitic Syriac does not have it." Ref-0236, p. 68. "[I]n favor of Mark 16:9-20 are a host of witnesses: the Alexandrian Manuscript, the Ephraem Manuscript, Codex Bezae, other early uncials, all late uncials and minuscules, a number of Old Latin authorities pluse the Vulgate, one old Syriac manuscript, the Syriac Peshitta version, and many other versions. Besdies, there is a plain statement from Irenaeus, an early Christian writer, which clearly shows the existence of Mark 16:9-20 in the second century and the belief that Mark was its author." Ref-0236, p. 102. "The ordinary conclusion of the Gospel of Mark (16:9-21) is to be found in more than five hundred Greek manuscripts, in all Syriac and Coptic manuscripts, in almost all the Latin, and in the Gothic version. But Eusebius and Jerome say expressly that in nearly all correct copies of their time, Mark's gospel ended with the 8th verse of the last chapter and was without verses 9-21. With these famous accurate manuscripts of Eusebius (who died in A.D. 340), there agree -- among all extant Greek manuscripts -- only the Sinaitic and the Vatican." Constantine Tischendorf, "The Various Versions of the Bible", Ref-0788, p. 126. ". . . most modern critics assure us that such is the case, that the genuine text ends at verse 8. So where was God all this time? If the critics’ assessment is correct we seem to be between a rock and a hard place. Mark’s Gospel as it stands is mutilated (if it ends at verse 8), the original ending having disappeared without a trace. But in that event what about God’s purpose in commissioning this biography? Are we to say that God was unable to protect the text of Mark or that He just could not be bothered? Either option would be fatal to the claim that Mark’s Gospel is “God-breathed”." Ref-1504, p. 299.


manuscript - Mat._6:1 : Mat. 6:1

"The KJV uses the word ‘alms’ (eleemosunen), while the NIV uses the phrase ‘acts of righteousness’ (dikaiosunen). Once can see from the English and the Greek that these are two different words with two different meanings. Chrysostom makes mention of this text and uses the word alms (eleemosunen). He writes, ‘Thus, ‘take heed’ saith he, ‘as to your alms’". Ref-0086, p. 53. [Chrysostom preached until 398 AD.]


manuscript - Mat._6:13 : Mat. 6:13

"In. . . Homily XIX, Chrysostom cites the passage as found in the Traditional Text and then expounds on the words kingdom, power, and glory. This would be rather difficult to do if his Bible did not contain them." Ref-0086, p. 54. [Chrysostom preached until 398 AD.] "The oldest witness, which outdates all Greek manuscripts containing Matthew chapter six, is the Didache (otherwise known as the Teaching of the Twelve Apostles). This ancient catechism dates to the early second century, shortly after 100 AD, and contains a form of the Lord's Prayer: ‘But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in his Gospel, thus pray: Our Father who art in heaven, hallowed by Thy name. Thy kingdom come, Thy will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from evil; for Thine is the power and the glory for ever. Thrice in the day thus pray." Ref-0086, pp. 145-146 See also The Didache, Ref-0217, p. 153 which is dated near A.D. 70 (p. 146). "The Greek is ambiguous since the genitive form can be neuter (evil) or masculine (evil one). There is a separate related abstract noun for evil.3 Thus the NKJV reading is probably a good one. [3] The Greek tou poneʿrou here can be the genitive of ho ponēros (“the evil one”) or of to ponēron (“evil”). The unambiguous form for evil in the abstract would be the genitive of hē ponēria, a feminine noun." Ref-0684, pp. 78, 83. "There is an addition at the end of the prayer in the Didache that is not in our modern critical text since it is not in the earliest Greek manuscripts of Matthew. It is similar to but shorter than the addition familiar to many Christians that is found in the later Byzantine addition to the prayer . . . Though this addition to the prayer in the Didache initially may appear to encourage Byzantine text advocates since it could support an early date for this ending, the truth is just the opposite. The doxological ascription appears later in the Didache in almost the exact same form and is appended to the Eucharistic prayers in 9:2, 3, 4 and 10:2, 4, 5. It is very similar to a common ending to prayers in the Jewish liturgy which exist even today. A better explanation of the manuscript tradition is that the Didache is an early witness to the tendency of scribes to add doxological ascriptions, which increased in Byzantine times when the doxological ascription crystallized and, in the Middle Ages, became part of the received text -- at least in the Byzantine section of the church (Western and Latin texts along with the Alexandrian text-type omit the doxology)." William Varner, "The Didache's Use of the Old and New Testaments", Ref-0164, Vol. 16 No. 1, (Spring 2005), 127:151, pp. 134-135. [To me, the previous view expressed by Varner is an excellent example that straight forward evidence is simply reinterpreted according to the desire of the viewer. Varner's “better explanation” is completely suppositional.]


manuscript - Mat._21:44 : Mat. 21:44

"the textual apparatus acknowledges only one uncial (a sixth century uncial of dubious lineage) and one ninth century minuscule without the verse; while there is a long list of uncials, including the critics’ favorites, Aleph and B, plus about twenty minuscules that have the verse. How then can one logically infer that the verse is an interpolation, early or late?" Ref-0154, p. 22.


manuscript - names - accuracy of Assyrian :

"This examination has shown how closely the Hebrew writings of Assyrian royal names conform to their contemporary appearances in Assyria and Babylonia in conformity with ancient orthographic custom. . .The distinctively Assyrian forms [in the Old Testament] may be assumed to derive from Hebrew sources set down in writing at or near the times of various episodes, a conclusion reached on other grounds by many commentators who assign the passages in Kings containing them to some official annalistic compilation. Nevertheless, we may remark upon their remaining unchanged by any compiler or editor of Kings or Isaiah during the exile in Babylonia, or later, when the Assyrian forms had become obsolete. . .The remarkably accurate preservation of these Assyrian names. . .is striking testimony to the care of the ancient Semitic scribe faced with incomprehensible forms. That care is highlighted when the wide range of variation in Greek manuscripts of the Septuagint and the various Hellenistic historians is set out for comparison." Ref-0066, Vol. 14 No. 1, Winter 2001, 22 quoting Millard, A.R., “Assyrian Royal Names in Biblical Hebrew”, Journal of Semitic Studies, 1976, 21:1-14.


manuscript - names - accuracy of Jewish :

"Of the fifty-eight Palestinian Jewish names in the Gospels and Acts, fifty-four are attested (though not necessarily referring to the same individual) in at least one other ancient Jewish source or inscription, with most of them appearing multiple times." Ref-1282, p. 296


manuscript - Ps._22:16 : Ps. 22:16

"they pierced my hands and my feet" vs. "like a lion, my hands and my feet" -- former is based on the Septuagint, latter on pointing of the Masoretic text. Septuagint predates the Masoretic text by over one thousand years. Ref-0011, p. 86. The Dead Sea Scrolls has “They have pierced my hands and feet.” Ref-0790, p. 519. ". . . the (Dead Sea) Psalms Scroll discovered at Nahal Hever (5/6HevPs), textually close to the Masoretic Text, clearly indicated (by the addition of a consonant) that the word was to be read as a verb [“pierced”] instead of a noun [“like a lion”]. Therefore, on the basis of the witness of the oldest Hebrew text the agreement of this verse is with the Septuagint text, and the preferred reading is “they pierced.”" Ref-0818, p. 232.


manuscript - Rev._5:9-10 : Rev. 5:9-10

"Some ancient versions of Scripture give a different rendering. . .translated in the American Standard Version of 1901 as follows: Worthy art though to take the book, and to open the seals thereof: for thou was slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and poeple, and nation, and madest them to be unto our God a kingdom and priests; and they reign upon the earth." Ref-0032, p. 117.


manuscript - Rev._14:1 : Rev. 14:1

"The best manuscripts indicate that the expression having his Father's name written in their foreheads should be having his name, and the name of his Father, written on their foreheads." Ref-0032, p. 214.


manuscript - Rev._22:16-22 : Rev. 22:16-22

"Deficiencies other than typographical are not all Erasmus’ fault, or only partly so. He had the use of less than twenty manuscripts and used mainly only two or three. His only manuscript of Revelation lacked its last page; so Erasmus himself translated the Latin Vulgate back into Greek for the last six verses." Ref-0154, p. 38.


manuscript - Revelation : Rev. 1:1

"Revelation is the only extended passage with dozens of variant sets where no single reading has a majority. A basic split in the Byzantine stream took place in the III century (if not before)—since Codex Aleph conflates both strands they must be earlier than it is." -- Wilbur Pickering, More “Second Thoughts on the Majority Text”, 20181008195434.pdf, [https://pdfs.semanticscholar.org/1950/8018cd61630a83128ece442dbb4f87eeab97.pdf], a response Daniel Wallace, "Some Second Thoughts on the Majority Text," Bibliotheca Sacra, l989, 146:270-290.


manuscript - Rom._14:10 : Rom. 14:10

"In Romans 14:10, the King James Version reads, ‘For we shall all stand before the judgment seat of Christ.’ Modern versions tend to read, ‘judgment seat of God’ instead of ‘judgment seat of Christ.’ The Epistle of Polycarp to the Philippians quotes the verse as saying: ‘If then we entreat the Lord that He would forgive us, we also ought to forgive: for we are before the eyes of our Lord and God, and we must all stand at the judgment-seat of Christ, and each man must give an account of himself.’ Philippians 6:2). This reading, which dates to 150 AD, would offer support in favor of the Traditional Text and the Authorized (King James) Version of 1611." Ref-0086, p. 11. "Since this passage in Romans is the only passage in the New Testament that speaks of the ‘judgment seat of Christ,’ Polycarp must have received this reading from the Traditional Text." Ref-0086, p. 48.


manuscript - Sinaitic Codex :

"[D]iscovered by Tischendorf in 1859 in the Convent of Saint Catherine on Mount Sinai. From the beginning of the fourth century, this manuscript contains all of the New Testament. It is in the British Museum." Ref-0060, p. 191. "Codex Sinaiticus contains over half of the Old Testament and almost all of the New Testament except for large passages such as Mark 16:9-20 and John 7:53-8:11, along with several other verses. It has the Old Testament Apocrypha laced within it as Scripture and the New Testament apocryphal books of the Epistle of Barnabas and the Shepherd of Hermas." Ref-0086, p. 36. "I was so happy to discover the Codex Sinaiticus in 1844 and 1859 in the monastery of St. Katharine on Mount Sinai. In the year last named I was traveling in the East under the patronage of Emperor Alexander II of Russia, and to him it was my good fortune to transfer the manuscript. It contains the Old and New Testaments and is written with four columns to a page. The New Testament is perfect, not having been deprived of a single leave. To the twenty seven books of the New Testament are appended the epistle of Barnabas complete and part of the Shepherd of Hermes, which books, even at the beginning of the fourth century, were reckoned for Holy Scripture by a good many. We are led, by all the data upon which we calculate the antiquity of manuscripts, to assign the Codex Sinaiticus to the middle of the fourth century. . . . It is even not impossible that the Sinaitic Codex . . . formed one of the fifty copies of the Bible which in the year A.D. 331 the Emperor Constantine ordered to be executed for Constantinople under the direction of Eusebius, the Bishop of Cesarea, best known as a church historian. In this case, it must be understood that the Emperor Justinina, the founder of the Sinaitic monastery, sent it as a present from Constantinople to the monks at Sinai. The manuscript was edited by the discoverer in 1862 at the cost of the Russian Emperor Alexander II, in a form as literally exact as it was splendid; the New Testament of the same was reproduced for ordinary use in a cheaper form in 1863 and 1865." Constantine Tischendorf, "The Various Versions of the Bible", Ref-0788, p. 125. "Vaticanus is at the Vatican. Alexandrinus is at the British Library. And Sinaiticus is, well, in four different places. . . . Each venue of Sinaiticus maintains that it owns the part that resides there. The major part is at the British Library (formerly part of the British Museum) in London. A lesser part is at the University Library of Leipzig. A few fragments are in St. Petersburg at the Russian National Library. Finally, the monks of St. Catherine's Monastery at Mt. Sinai, where it all originated, have discovered a few more leaves. The monks would like it all back." Hershel Shanks, "Who Owns The Codex Sinaiticus?", Ref-0066, Vol. 21 No. 2 Spring 2008, 38:50, pp. 39-40.


manuscript - Sinaitic Codex vs. Alexandrian Codex :

"Another problem with the modern Critical Text is that the two main manuscripts upon which this text is construced, the Sinai and Vatican, disagree between themselves over 3,000 times in the Gospels alone." G. W. Anderson, What Today's Christian Nees to Know about the Greek New Testament, Ref-0140


manuscript - Textus Receptus - origin :

"When the Dutch scholar Desiderius Erasmus (1469-1536) published the first Greek New Testament in 1516, he had just a few late manuscripts with which to work. Later editions of the Greek Testament were also based on similar manuscripts. So, apart from minor variations, all the early printed editions are essentially the same. The Greek New Testaments used by the King James translators other than Erasmus’ texts included the Complutensian Polyglot printed in 1514 (but not published till 1520), Stephanus’ texts, and Beza's texts. ‘The editions of Beza, particularly that of 1598, and the two last editions of Stevens were the chief sources used for the English Authorized Version of 1611.’ The Elzivir brothers of the Netherlands published several editions of the Greek New Testament with essentially the same text as that of Erasmus, Beza, and Stephanus. In the Latin introduction to the 1633 edition, Elzivir stated that this text was the ?textub ab omnibus receptum’ (‘text received by all’). This was shortened to ?Textus Receptus, and was later applied to Stephanus’ text of 1550. This name was also applied in a general way to all texts of the Byzantine type. The traditional Greek text has been called the Textus Receptus ever since that time." Ref-0177, p. 134 citing Farstad, Arthur L. The New King James Version in the Great Tradition (Nashville, TN: Thomas Nelson, 1993), pp. 106-7. "By now the Greek text to many people had become standardized. The editions of a Dutch family of printers, the Elzevirs, confirmed this general view. Their 1633 edition assures the reader, “You have the text now received by all.” Originally, this statement was printed in Latin, from which comes the expression “Textus Receptus” or “Received Text.” Yet this edition was scarcely different from the Stephanus text, which was about the same as the text of Erasmus -- a text based on no more than a handful of late Greek manuscripts. As more and earlier manuscripts came to light, it was inevitable for demands to be made for an improved Greek text." Ref-0236, p. 108.


manuscript - Textus Receptus verses not in Critical Text : Mat. 17:21; Mat. 18:11; Mat. 23:14; Mark 7:16; Mark 9:44; Mark 9:46; Mark 11:26; Mark 15:28; Mark 16:9-20; Luke 17:36; Luke 23:17; John 5:4; John 7:53; John 8:11; Acts 8:37; Acts 15:34; Acts 24:7; Acts 28:29; Rom. 16:24; 1Jn. 5:7

Ref-0086, p. 14.


manuscript - Traditional Text vs. Critical Text : Mat. 12:47; Mat. 17:21; Mat. 18:11; Mat. 21:44; Mat. 23:14; Mark 7:16; Mark 9:44; Mark 9:46; Mark 11:26; Mark 15:28; Mark 16:9-20; Luke 22:20; Luke 22:43; Luke 22:44; Luke 23:17; Luke 24:12; Luke 24:40; John 5:4; John 7:53 (- 8:11); Acts 15:34; Acts 24:7; Acts 28:29; Rom. 16:24

"The Alexandrian-based critical texts either omit or enclose in brackets (to indicate grave doubt) forty-five entire verses of the NT as represented in the TT. They are Matt. 12:47; 17:21; 18:11; 21:44; 23:14; Mark 7:16; 9:44, 46; 11:26; 15:28; 16:9–20; Luke 22:20, 43, 44; 23:17; 24:12, 40; John 5:4; 7:53–8:11; Acts 15:34; 24:7; 28:29; and Rom. 16:24. In addition there are 134 verses of which significant portions have been omitted or bracketed and in almost 200 other places the name of one of the persons of the Godhead has been dropped or bracketed. Approximately 400 more verses have omissions that yield a discernible difference in translation if not always in the overall meaning of the verses concerned. It is obvious that such an amount of deviation is not to be brushed aside lightly." Ref-1363, p. 469.


manuscript - variations in New Testament :

"The scholar Griesbach. . . made a very special study of [the variants in the epistle to the Romans]. In it he minutely compared 7 great uncial manuscripts (Alexandrinus, Vaticanus, Ephraemi, and Passionei at Rome; and those of St. Germain, Dresden, and Cardinal Coislin), 110 minuscule manuscripts, and 30 others, for the most part at Mount Athos. We begin by presenting a table on the first eight verses of [Romans] chapter 1. . . These nine or ten different ‘readings’ are actually of no importance; besides, they have to do with only one or two manuscripts out of the 150 consulted on this passage. . . The differences between our various translations are much more numerous and ordinarily have more influence on the sense." Ref-0060, p. 195. "The number of manuscripts of the New Testament, of early translations from it, and of quotations from it in the oldest writers of the Church, is so large that it is practically certain that the true reading of every doubtful passage is preserved in some one or other of these ancient authorities. This can be said of no other ancient book in the world." Ref-0075, p. 355, quoting Sir Frederic Kenyon, Our Bible and the Ancient Manuscripts, pp. 98-102 ". . .a careful study of the variants. . . of the various earliest manuscripts reveals that none of them affects a single doctrine of Scripture. The system of spiritual truth contained in the standard Hebrew text of the Old Testament is not the slightest altered or compromised by any of the variant readings found in the Hebrew manuscripts of earlier date found in the Dead Sea caves or anywhere else. All that is needed to verify this is to check the register of the well-attested variants in Rudolf Kittel's edition of the Hebrew Bible or else the more recent Biblia Hebraica Stuttgartensia. It is every evident that the vast majority of them are so inconsequential as to leave the meaning of each clause doctrinally unaffected." Ref-0001, p. 28. "Only 40 lines out of the 20,000 lines or 400 words of the New Testament are in doubt whereas 764 out of the 15,600 lines of the Iliad are questioned. 5% of the Iliad compared to 1% of the New Testament." Dr. Harold Hohner "There are approximately 300,000 textual variants among New Testament manuscripts. The Majority Text differs from the Textus Receptus in almost 2,000 places. So the agreement is better than 99 percent. But the Majority Text differs from the modern critical text in only about 6,500 places. In other words the two texts agree almost 98 percent of the time. Not only that, but the vast majority of these differences are so minor that they neither show up in translation nor affect exegesis. Consequently the majority text and modern critical texts are very much alike, in both quality and quantity." Wallace, Daniel B. "The Majority Text and the Original Text: Are They Identical?" Ref-0200, April-June 1991, pp. 157-158. "A few New Testament passages may serve as illustrations. In Romans 5:1, is it “let us have peace with God” or “we have peace with God”? The difference is simply whether the o in Greek is long or short (echōmen or echomen). In 1 Thessalonians 2:7, is it “we were babes among you” or “we were gentle among you”? The difference is one letter (nepioi or epioi). In 1 John 1:4, is it “that your joy may be full” or “that our joy may be full”? The difference between “your” (hymōn) and “our” (hēmōn) is one letter and the two words sound alike. In Revelation 1:5, is it “washed us from our sins” or “freed us from our sins”? The difference is one letter and the words sound the same (lousanti or lusanti). It is not difficult to see how these scribal mistakes could take place. Generally, if they are important enough, our recent translations will footnote such differences to ensure the reader is well informed." Ref-0236, p. 89. "The variant readings about which any doubt remains among textual critics of the New Testament affect no material question of historic fact or of Christian faith and practice. To sum up, we may quote the verdict of the late Sir Frederic Kenyon, a scholar whose authority to make pronouncements on ancient MSS was second to none: “The interval then between the dates of original composition and the earliest extant evidence becomes so small as to be in fact negligible, and the last foundation for any doubt that the Scriptures have come down to us substantially as they were written has no been removed. Both the authenticity and the general integrity of the books of the New Testament may be regarded as finally established.”" Ref-0239, pp. 14-15. "Some treat virtually every pair of passages with any similarity as variants of one original saying or event in Jesus’ life. Yet most good teachers or preachers regularly repeat themselves, so it is highly unlikely that Jesus did not do the same." Ref-1282, p. 69 "Because the New Testament has been scrutinized with more intensity than any other work of literature in the history of the world, it is not surprising to discover that virtually every passage in the Gospels has been seen as conflicting with some other passage by someone or other at some time in history. . . . If anything, the minor variations that do occur, when coupled with the much greater amount of close agreement in detail, actually strengthen confidence in the Evangelists’ trustworthiness." Ref-1282, pp. 152-153 "The student who takes the time to read any three reliable historians’ accounts of other ancient figures or events will frequently find much more variation among them than he encounters in the Synoptics." Ref-1282, p. 195 "What he [Bart Ehrman] fails to do is put these variants [in the text] in perspective by informing his readers that only two variants anywhere affect more than a couple of verses, that only eleven involve even a full verse or two, that the consensus among textual critics is that in the modern critical editions of the Greek New Testament we have, either in the text itself or the footnotes upwards of 97% of what the original authors wrote reconstructed beyond any reasonable doubt, and that no doctrine of the Christian faith depends solely on one or more textually uncertain passages." Ref-1282, p. 333 "While Ehrman’s style is both informative and easy to read, longtime readers have seen his tone grow increasingly strident in his criticism of the Bible over time. . . . In Forged: Writing in the Name of God, Why the Bible’s Authors Are Not Who We Think They Are, he states flatly that the authors of much of the New Testament were not simply mistaken, but were liars who fooled their audiences deliberately. Forged discusses the subject of pseudepigraphy--the writing of books under false names--in the first few centuries after the death of Christ. Ehrman claims that as much as 75 percent of the New Testament falls into this category. He claims some of these books, like the canonical Gospels, were published anonymously and had the author’s names attached at a later date. The ones with which he takes issue are those which scholars believe to be forgeries. This category would include a wide range of compositions, such as the Gospel of Peter and the Gospel of Thomas, in addition to other gospels, epistles, and apocalypses written in the second century and beyond. Ehrman places six of the Pauline epistles (Ephesians, Colossians, 2 Thessalonians, 1-2 Timothy, and Titus) in this category along with other New Testament Epistles, including James, Jude, and the letters of Peter." Dewayne Bryant, Forged in the Name of God: Bart Ehrman and the Issue of Pseudepigrapha in the New Testament, Ref-0066, Vol. 25 No. 4 Fall 2012, 100-102, p. 100. "The witness of the early Church is important, despite Ehrman’s dismissal of it. The Pauline epistles in the New Testament were accepted by the Church as authentic. Elsewhere, Ehrman denies that Ephesians and 1 Peter are authentic, yet both are quoted with approval by Clement of Alexandria (Stromata, books 4 and 6, respectively). Ehrman also denies that Mark wrote the Gospel attributed to him, but Papias indicates Mark recorded the words of Peter in his composition (Eusebius’ Historia Ecclesiastica 3.39.15), as does Justin Martyr (Dialogues 106.3). These authors lived within a century to a century and a half of the completion of Mark’s gospel. It can be argued they were in a better position to determine its authorship. Contrary to the modern caricature of believers as naïve rubes, the early Church was filled with careful thinkers who valued apostolic genuineness." Dewayne Bryant, Forged in the Name of God: Bart Ehrman and the Issue of Pseudepigrapha in the New Testament, Ref-0066, Vol. 25 No. 4 Fall 2012, 100-102, p. 102. "All our lives we use measuring devices—rulers, yardsticks, tapes—that vary slightly from each other. We buy many things according to measure without questioning the accuracy of the instrument, even though a precise comparison would reveal discrepancies . . . between instruments. Why? Because the discrepancies are not big enough to concern us and because we know there is an absolute standard to refer to should the need arise. At the Bureau of Standards in Washington, D.C., in a hermetically sealed case, is the absolute, unvarying standard yardstick. How many Americans have ever seen that standard? Very few, comparatively. Yet we are born, live and die without seeing the standard and without feeling any inconvenience. We assume that our rulers are close enough for ordinary practical purposes, as indeed they are, and live happily with them. We know that we can go to Washington if a question arises that warrants the expense." Ref-1504, p. 301. "So, why has God allowed errors to get into the Text, or why does He permit faulty interpretation? In the first place the whole point of having a human race apparently involves giving us the ability and freedom to sin and take the consequences (both individually and corporately—the larger the group is that participates in a sin, the more serious and far-reaching are the consequences). But in the second place normal and daily use does not require a superlative degree of precision—in any event we have more of God’s Truth than we can possibly appropriate. However, it is the availability of a recognized standard that enables us to tolerate minor imperfections, in a given area. We have the treasure in ”earthen vessels”, but the “treasure” must exist! . . . The problem is largely one of perception. Generations have lived and died happily using their imperfect rulers and yardsticks without suffering any damage or inconvenience—the discrepancies were not big enough to matter. . . . Similarly, our manuscripts and versions contain discrepancies, most of which are not serious enough to matter for ordinary purposes. However, if someone makes a ‘court case’ out of some issue then the existence and identity of the relevant standard become crucial." Ref-1504, p. 302. "It is generally agreed that most significant variants existed by the end of the second century. "The overwhelming majority of readings were created before the year 200", affirmed Colwell. "It is no less true to fact than paradoxical in sound that the worst corruptions to which the New Testament has ever been subjected, originated within a hundred years after it was composed", said Scrivener decades before." Ref-1504, p. 111. "A better, though more cumbersome, way to describe the situation would be something like this: 100% of the MSS agree as to, say, 50% of the Text; 99% agree as to another 40%; over 95% agree as to another 4%; over 90% agree as to another 2%; over 80% agree as to another 2%; only for 2% or so of the Text do less than 80% of the MSS agree, and a disproportionate number of those cases occur in Revelation. . . . Not only do the extant MSS present us with one text form enjoying a 95% majority, but the remaining 5% do not represent a single competing text form. The minority MSS disagree as much (or more) among themselves as they do with the majority. . . . I am not prepared to defend the precise figures used, they are guesses, but I believe they represent a reasonable approximation to reality." Ref-1504, p. 115. "Lake, Blake, and New found only orphan children among the MSS they collated, and declared further that there were almost no siblings—each MS is an "only child" (Lake, Blake and New, pp. 348-49). This means they are independent witnesses, in their own generation. In Burgon's words: . . . hardly any have been copied from any of the rest. On the contrary, they are discovered to differ among themselves in countless unimportant particulars; and every here and there single copies exhibit idiosyncrasies which are altogether startling and extraordinary. There has therefore demonstrably been no collusion—no assimilation to an arbitrary standard,—no wholesale fraud. It is certain that every one of them represents a MS., or a pedigree of MSS., older than itself; and it is but fair to suppose that it exercises such representation with tolerable accuracy. (Burgon, The Traditional Text, pp. 46-47.)" Ref-1504, p. 157. "According to Burgon’s notation, using the Textus Receptus as a standard of comparison: Codex B omits at least 2,877 words; adds 536; substitutes 935; transposes 2,098; and modifies 1,132. A total of 7,578 differences. Codex Aleph omits 3,455 words; adds 839; substitutes 1,114; transposes 2,299; and modifies 1,265. A total of 8,972 differences. The variations are far from being the same in both codices. The fact is that they disagree with each other as markedly as they do from the commonly received text. Codex D omits 3,704 words; adds 2,213; substitutes 2,121; transposes 3,471; and modifies 1,772; giving a total of 13,281 variations from the standard text." Ref-1363, p. 456.


manuscript - variations in Old Testament :

"The famous B. Kennicott based his critical edition of the Hebrew Bible on the study of 581 manuscripts. Professor Rossi examined about 680. J. J. Michaelis spent thirty years of his life making a similar study. Professor R. D. Wilson declared that in the texts studied by Kennicott there are about 280 million letters. Of this total, there are about 900,000 variants, of which 750,000 are nothing but insignificant changes of v and i. Taking the largest figure, one arrives at one variant for 316 letters. Laying aside the unimportant changes of v and of i, one finds only one variant for 1,580 letters. Add to this the fact that the most of the variants are found in only a few manuscripts or even in just one. Very few variants occur in more than one of the 200-400 manuscripts of each book of the Old Testament." Ref-0060, p. 190.


manuscript - Vatican Codex : Heb. 9:14

"[F]rom the fourth century, is in the Library of the Vatican. One hundred forty-two of the 559 pages contain almost the whole New Testament." Ref-0060, p. 191. "Vaticanus is missing Genesis 1:1-46:28; 2 Kings 2:5-7, 10-13; Psalm 106:27-138:6; Mark 16:9-20; John 7:53-8:11; and everything after Hebrews 9:14." Ref-0086, p. 36. "The Codex Vaticanus came first into the possession of learned Europe. From what place it came into the Vatican Library is not known, but it is entered in the very first catalogue of the collection dating from 1475. It contains the Old and New Testaments. Of the New it at present contains the four Gospels, the Acts the seven General Epistles, nine of St. Paul's Epistles, and that to the Hebrews as far as Hebrews 9:14; but all that followed this place is lost, namely, the last chapters of the Hebrews, the two epistles to Timothy, the epistles to Titus and Philemon, and the Revelation. The text is written in three columns to a page. The peculiarity of the handwriting, the arrangement of the manuscript, and the character of the text itself, more especially certain remarkable readings, induce the opinion that the codex is to be referred to the fourth century and probably to about the middle of that century. During a long period the Roman Court very seldom granted access to the manuscript for any critical use of it, but in the year 1828, by the command of Pope Leo XII, the late Cardinal Angelo Mai undertook an edition of it. His edition first appeared in 1857, three years after his death, and was found to be full of mistakes. The writer of the present introduction corrected Mai's New Testament in several hundreds of passages in his Novum Testamentun Vaticanum published in 1867. Still further corrections are supplied in the facsimile edition of 1868 by Vercellone and Cozza (inserted also in the Appendix Novi Testamenti Vaticani, 1869)." Constantine Tischendorf, "The Various Versions of the Bible", Ref-0788, pp. 124-125.


manuscript - witness - nonbiblical historical works :

"Perhaps we can appreciate how wealthy the New Testament is in manuscript attestation if we compare the textual material for other ancient historical works. For Caesar's Gallic War (composed between 58 and 50 BC) there are several extant MSS, but only nine or ten are good, and the oldest is some 900 years later than Caesar's day. Of the 142 books of the Roman History of Livy (59 BC-AD 17) only thirty-five survive; these are known to us from not more than twenty MSS of any consequence, only one of which, and that containing fragments of Books iii-vi, is as old as the fourth century. Of the fourteen books of the Histories of Tacitus (c. A.D. 100) only four and a half survive; of the sixteen books of his Annals, ten survive in full and two in part. The text of these extant portions of his two great historical works depends entirely on two MSS, one of the ninth century and one of the eleventh. The etant MSS of his minor works (Dialogus de Oratoribus, Agricola, Germania) all descend from a codex of tenth century. The History of Thucydides (c. 460-400 BC) is know to us from eight MSS, the earliest belonging to C. A.D. 900, and a few papyrus scraps, belonging to about the beginning of the Christian era. The same is true of the History of Herodotus (c. 488-428 BC). Yet no classical scholar would listen to an argument that the authenticity of Herodotus or Thucydides is in doubt because the earliest MSS of their works which are of use to us are over 1,300 years later than the originals. But how different is the situation of the New Testament in this respect!" Ref-0239, p. 11. "None of the original manuscripts, the autographs, of either Testament survives. The same is true of every ancient literary work." Ref-1363, p. 449.


manuscript - witness - number of :

"The critics. . . propose a rule that number is less important than weight. A dozen or a hundred manuscripts all copied from a single original ancestor count only as one; and therefore a lone manuscript of a different type equals the other hundred in weight. This argument, which seems so plausible at first, is not so weighty a criterion as the critics seem to believe. There is another factor involved, which, if they have mentioned it, I have missed the mention. It is this. If a score or two score manuscripts have a single ancestor, it implies that a score or two score copyists believed that ancestor to be faithful to the autographs. But if a manuscript has not a numerous progeny. . . one may suspect that the early scribes doubted its value." Ref-0154, p. 15. "The evidence for our New Testament writings is ever so much greater than the evidence for many writings of classical authors, the authenticity of which no one dreams of questioning. And if the New Testament were a collection of secular writings, their authenticity would generally be regarded as beyond all doubt. It is a curious fact that historians have often been much readier to trust the New Testament records than have many theologians." Ref-0239, p. 10.


manuscripts : Greek - texts - dates ; manuscripts - evidence - internal ; manuscripts - Greek NT - text types ; manuscripts - Masoretic Text ; Word - preserved
manuscripts - evidence - internal :

"We have already noted something of the use Hort made of internal evidence, but he himself recognized its weaknesses. He said: "In dealing with this kind of evidence [Intrinsic Evidence of Readings] equally competent critics often arrive at contradictory conclusions as to the same variations"." Ref-1504, pp. 69-70 "Burgon said of internal considerations: “Often they are the product of personal bias, or limited observation: and where one scholar approves, another dogmatically condemns." Ref-1504, p. 71. "Just how are MSS to be weighed? And who might be competent to do the weighing? As the reader is by now well aware, Hort and most subsequent scholars have done their ‘weighing’ on the basis of so-called "internal evidence"—the two standard criteria are, "choose the reading which fits the context" and "choose the reading which explains the origin of the other reading". One problem with this has been well stated by Colwell. "As a matter of fact these two standard criteria for the appraisal of the internal evidence of readings can easily cancel each other out and leave the scholar free to choose in terms of his own prejudgments." . . . The whole process is so subjective that it makes a mockery of the word ‘weigh’." Ref-1504, pp. 154-155. "The basic deficiency, both fundamental and serious, of any characterization based upon subjective criteria is that the result is only opinion; it is not objectively verifiable." Ref-1504, p. 84.


manuscripts - Greek - dates : Greek - texts - dates
manuscripts - Greek NT - text types :

"Critics suggest four text-types: 1) the Alexandrian Text-Type; 2) the Western Text-Type; 3) the Caesarean Text-Type; 4) the Traditional Text (Byzantine, Majority). While there are many variant readings among these text-types, the same fundamental text appears in every text-type." Ref-1363, p. 452.


manuscripts - Masoretic Text : 2S. 23:1

✪ See Aleppo Codex. "The most important surviving manuscripts of the Masoretic Text all come from the ben Asher family. The earliest, providing our best examples of the Masoretic Tradition are: 1) Codex Cairensis (AD 895), containing only the Former and Latter Prophets; 2) Aleppo Codex (AD 930), once a complete copy, but one-fourth destroyed in a fire; 3) Oriental 4445 (AD 950, 1540), containing most of the Pentateuch (Genesis 39:20-Deuteronomy 1:33); 4) Codex Leningradensis, or Leningrad B19a (AD 1008-1009), a complete text of the Old Testament that served as the source for the most current critical editions of the Hebrew text: Biblia Hebraica, ed. Rudolf Kittel (1973), and Biblia Hebraica Stuttgartensia, eds. Kark Ellinger and Wilhelm Stuttgart (1984); 5) Leningrad (Petersburg) Codex of the Prophets (AD 916), containing only the Latter Prophets; 6) Damascus Pentateuch (late ninth or tenth century AD), containing most of the Pentateuch; 7) Codex Reuchlinianus of the Prophets (AD 1105), containing on editorial revision of the ben Naphtali text; 8) Erfurtensis Codex (AD 1000-1300), consisting of three manuscripts, all containing the entire Old Testament." Ref-0818, pp. 59-60. "The consonantal text which is the basis of the Masoretic text . . . attained ascendancy over other Hebrew textual traditions during the Second Temple period and became authoritative by the second century C.E. (perhaps so designated by the synod of Jabneh). Because of this dominance, [the MT] is represented by a very large number of manuscripts. Since this established consonantal text consistently served as the basis for the Masoretes' work, it has come to be called “Proto-Masoretic” and even, occasionally, and anachronistically, the “Masoretic Text.” The Masoretes worked to maintain this received text tradition as faithfully as possible. At times the text tradition contained some irregularities or peculiar features. These were transmitted with utmost fidelity, just like the rest of the textual tradition. In some cases it seems they transmitted things which they did not understand fully." Ref-0842, p. 31. "Sailhamer's understanding of messianic prophecy has to significant elements. First, he asserts that the Masoretic Text should be viewed not as the original Hebrew text but as its final stage. As such, the Masoretic Text is a consolidation of the Hebrew text and reflects postbiblical interpretation of texts that are messianic in other ancient versions. Hence, the first task of the interpreter of the Hebrew Bible, particularly in messianic passages, is to establish the text through textual criticism. Second, Sailhamer builds on the well-established fact that the medieval Jewish "peshat" (simple) interpretations of the text were designed as an answer to the Christian messianic interpretation of the Tanak. Through the rise and influence of Christian Hebraism, Jewish non-messianic interpretations slipped into the Protestant understanding of the Old Testament. As a result, Protestant interpretation either denied messianic prophecy altogether or adopted alternative interpretations, such as dual, typological, and progressive fulfillment." Ref-1272, p. 25. ". . . the Masoretic Text is frequently treated as a received text rather than a version of the biblical text. Yet the Masoretic Text, although generally sound and truly the best Old Testament text available, is a somewhat late version of the Hebrew Bible. Therefore, other versions, such as the Samaritan Pentateuch, and ancient translations, such as the Septuagint, should be consulted to determine the best possible readings of the Old Testament." Ref-1272, p. 34. "Second Samuel 23:1 provides another example of the Masoretic Text exhibiting a historical reading rather than the more messianic variant reading of the versions. . . . In the Masoretic Text, the passage contains five synonymous identifications of the author of these words. They come from David, who is the son of Jesse, who is "the man raised on high," who is "anointed by the God of Jacob," who is "the favorite singer [lit. "the delightful one of the songs"] of Israel." This translation and interpretation hinges on the Masoretic Text reading ʿāl, "on hight." However, the Septuagint translates epi ("concerning"), apparently reading the same Hebrew consonants but a different Hebrew vowel: pathah (yielding ʿal) rather than qamas (yielding ʿāl). This slight vowel difference results in a substantial difference in translation: These are the last words of David: the declaration of David son of Jesse, and the declaration of the man raised up concerning the Messiah [Anointed One] of the God of Jacob, and the Delightful One of the songs of Israel. Sailhamer aptly explains the significance of the different readings when he writes, "The effect of the difference in the length of the vowel is such that the title 'anointed one' is the Masoretic Text refers to King David, whereas in other, non-Masoretic versions of the text, David's words are taken as a reference to the Messiah (cf. 2 Sa 22:51)." The internal evidence is against the interpretation that David was writing about himself. In 2 Sam 23:3-4, David proceeds to describe the righteous reign of the king as "the one who rules the people with justice (2 Sam 23:3-4). In v. 5 David makes a declarative statement (lit.): "For not so is my house with God" . . . (2 Sam. 23:5). Most translations recognize the internal contradiction. In v. 1 David seems to be saying it is all about him, and then in v. 5 he plainly states it is not. Therefore, most English versions translate v. 5 as a question to avoid this internal contradiction with the first verse in the paragraph . . . However, the problem with taking 2 Sam. 23:5 as a questions is that there is no interrogative particle (prefixed h), the Hebrew form normally found in yes/no questions. Hence, it is unlikely that the phrase should be understood as a question." Ref-1272, pp. 39-41. "The received text of the Hebrew Bible is called the Masoretic Text (MT) because medieval scholars known as Masoretes added vocalization and accentuation to the consonantal text. (They were called Masoretes because they handed down the tradition, the Masorah, of their pronunciation of the Hebrew text.) It is possible to narrow the dates for the addition of vowel signs and accents to ca. 600-750 C.E., on the basis of citations in external sources. . . . The Masoretic tradition most commonly available today is the Tiberian Masoretic tradition, but it is only one of three (or more) used in antiquity: Tiberian, Babylonian, and Palestinian. The Tiberian system was passed down by at least two schools, named after the family names of their most famous adherents: the Ben Asher school and the Ben Naphtali school. BHS is based on the Leningrad Codex, a manuscript for ca. 1000 C.E., which is a Ben Asher Tiberian Masoretic text, as is the Aleppo Codex, an even earlier (tenth century) but incomplete manuscript, which is the basis for the Hebrew University Bible. . . . there is a span of almost one thousand years of literature included in the Hebrew bible, and over that long time period, the Hebrew language must have changed considerably. The Masoretic tradition, however, used the same vocalization system for the entire text, leveling any differences in pronunciation or accentuation or even possibly grammar that might have existed at an earlier time." Ref-1355, p. 3. "the earliest Hebrew inscription, the so-called Gezer Calendar, dates from the 10th century BC/BCE—use was made of some consonants (ה, ו and י) to indicate vowel sounds. Difficulties increased, however, when Hebrew ceased to be the commonly spoken language of ancient Israel and was replaced by Aramaic, a related Semitic language which, from the time of the return from exile in Babylon (that is towards the end of the 6th century BC/BCE), progressively replaced Hebrew as the spoken language of Palestine." Ref-1314, p. 13. "Such considerations impelled Jewish textual scholars to develop a more refined and sophisticated system of vowel-sound representation. What these scholars were endeavouring to do was to preserve and hand on the tradition of the pronunciation of the biblical text. The word for ‘tradition’ in Hebrew is Masora; the scholars who transmitted it are known as the Masoretes, and what they have transmitted is the Masoretic Text which includes not only the consonants but also the Masoretic system of vocalisation. This last is a system of dots and dashes which are placed, for the most part, below the consonants and are thus not an integral part of the words themselves. This system of vocalisation arose out of a fairly long process of trial and error, in the course of which other, less comprehensive systems failed to hold their ground. This Masoretic system emerged in Tiberias (and is sometimes, therefore, known as the Tiberian system) and probably became dominant in the 6th/7th centuries AD (CE)." Ref-1314, pp. 14-15.


manuscripts - preservation : Word - preserved
many : disbelief - of rulers and mighty
many - not : disbelief - of rulers and mighty
Maps, Epiphany Software : Ref-1004
Maps, Epiphany Software - Cross-0075 - Epiphany Software, Maps : Ref-1004
Maps, Epiphany Software - Epiphany Software, Maps : Ref-1004
Maranatha : 1Cor. 16:22

✪ of Aramaic origin (meaning our Lord has come); maranatha, i.e. an exclamation of the approaching divine judgment "Leon Morris said the term ‘Maranatha’ consists of three Aramaic words: ‘Mar’ (‘Lord’), ‘ana’ (‘our’), and ‘tha’ (‘come’); thus, the entire term meant ‘our Lord, come.’ In light of this meaning, Charles Ellicott declared that ‘Maranatha’ was ‘practically equivalent to’ the expression ‘The Lord is at hand’ in Philipians 4:5. . . . Leon Morris asserted that the term ‘Maranatha’ ‘must have expressed a sentiment that the early Church regarded as supremely important [the imminent return], else it would hever have been taken over in this way by the Greek-speaking Christians.’" Ref-0220, pp. 130-131.


Maranatha: Our Lord, Come! : Ref-0220
Maranatha: Our Lord, Come! - Renald E. Showers : Ref-0220
Mariolotry : Mary - AGAINST worship of; Nimrod - wife of
Mariolotry - AGAINST : Mary - AGAINST worship of
Mariolotry - pagan connection : Nimrod - wife of
mark : forehead - name on ; hand - and head ; John Mark; John Mark - leaves; Mark - death ; Mark - fled naked? ; Mark - gospel - priority
Mark - death : Mark; Mark 1:1

"Mark was dragged to pieces by the people of Alexandria, at the great solemnity of Serapis their idol, ending his life under their merciless hands." Ref-1306, loc. 288.


Mark - fled naked? : Mark; Mark 14:51-52

". . .it is interesting to speculate that he [John Mark] may have been the young follower of Jesus who eluded capture and fled naked on the night of Jesus’ arrest (Mark 14:51-52)." Ref-0105, p. 299. "Mark probably includes some reminiscences of his own. He was in all probability the young man who had a narrow escape when Jesus was arrested (Mark. 14:51-52)." Ref-0239, p. 33.


Mark - gospel - priority : Mark

"This ‘Markan hypothesis’, as it is called, was adumbrated in the eighteenth century, but was first set on a stable basis by Carl Lachmann in 1835, when he showed that the common order of the three Synoptists is the order of Mark, since Mark and Matthew sometimes agree in order against Luke, and Mark and Luke still more frequently against Matthew, while Matthew and Luke never agree in order against Mark. Mark thus seems in this respect to be the norm from which the other two occasionally deviate. To this must be added the fact that most of the Markan subject-matter reappears in Matthew and Luke, with a considerable part of the actual language of Mark preserved, and that on grounds of literary criticism the differences in the presentation of common material between Mark on the one hand and Matthew and Luke on the other seem to be more easily accounted for by the priority of Mark than by the priority of Matthew or Luke. But while the Markan hypothesis is still the regnant hypothesis, it has been assailed by writers of great scholarship and ability." Ref-0239, pp. 30-31.


mark - hand and head : hand - and head
Mark - John Mark : John Mark
Mark - John Mark leaves : John Mark - leaves
mark - on forehead : forehead - name on
Mark 1:1 : believe - statistics - gospels ; F00004 - Kells - book of - faces of cherubim ; genealogy - of Christ ; index - bible books; Mark - death ; Papias - Mark ; Ref-1035 ; Ref-1123 ; X0115 - date - gospels
Mark 1:2 : angel - man ; angel - used of human ; inspiration - verbal - it is written; John the Baptist ; manuscript - Mark_1:2 ; X0113 - man - angel
Mark 1:2-3 : difficulty - quote from Isaiah or Malachi?
Mark 1:4 : baptism - origin
Mark 1:4-8 : baptism - John's ; baptism - of repentance
Mark 1:5 : sins - only God can forgive
Mark 1:6-8 : Holy Spirit - promised
Mark 1:8 : Holy Spirit - baptism
Mark 1:9-10 : chronology - A.D. 0025 - baptism of Jesus - Klassen ; chronology - A.D. 0025 - seventy sevens ends - Klassen ; chronology - A.D. 0026 - baptism of Christ - Austin ; chronology - A.D. 0026 - baptism of Christ - Mauro ; chronology - A.D. 0029 (summer) - baptism of Christ - Steinmann ; Jesus - baptized
Mark 1:9-11 : harmony-013
Mark 1:10 : baptism - dove after ; baptism - of Jesus by the Spirit; born - of the Spirit; dove - clean bird; Holy Spirit - remains on Jesus
Mark 1:12 : harmony-014
Mark 1:13 : angels - ministering spirits ; forty - days; harmony-014 ; Jesus - tempted ; Satan - named explicitly; stone - tried
Mark 1:14 : chronology - B.C. 0444 to 0033 A.D. - seventy sevens ; harmony-022
Mark 1:14-15 : harmony-024 ; kingdom - gospel
Mark 1:15 : kingdom - of God ; kingdom - of heaven vs. kingdom of God ; kingdom - offer - at hand yet future ; kingdom - varied meanings
Mark 1:16 : Andrew - death ; Galilee - sea - names
Mark 1:16-20 : harmony-027
Mark 1:17 : chosen - apostles
Mark 1:17 (first) : follow Me - Peter three times by Christ
Mark 1:20 : chosen - apostles
Mark 1:21 : synagogue - origin ; synagogues - Jesus visited
Mark 1:21-22 : knowledge - without schooling
Mark 1:21-27 : Sabbath - healing on
Mark 1:21-28 : harmony-029
Mark 1:23 : synagogue - origin
Mark 1:24 : deity - Jesus’ titles as God; demons - recognize Christ or believers
Mark 1:26 : exorcism - demons
Mark 1:29 : archaeology - Peter - house ; synagogue - origin
Mark 1:29-34 : harmony-030
Mark 1:30 : Peter - married
Mark 1:32 : day - period
Mark 1:34 : demonization - vs. sickness ; demons - recognize Christ or believers; exorcism - demons
Mark 1:35-39 : harmony-028
Mark 1:39 : exorcism - demons; synagogue - origin
Mark 1:40 : leper - Jewish cleansed
Mark 1:40-45 : harmony-031
Mark 1:41-42 : leper - touched; leper - unclean; leprosy - healed
Mark 1:44 : law - Jesus kept
Mark 2:1-12 : harmony-032
Mark 2:5 : deity - Jesus does divine works ; sickness - sin
Mark 2:5-9 (Jesus) : sin - authority to forgive
Mark 2:10 : deity - Jesus does divine works
Mark 2:13 : harmony-033
Mark 2:14 : chosen - apostles; harmony-033
Mark 2:15-22 : harmony-056
Mark 2:17 : repentance - God desires; righteous - Jesus didn't come for
Mark 2:19 : bride - of Christ ; bride - of God ; bridegroom - friends of
Mark 2:22 : wineskin - stretched
Mark 2:23-28 : harmony-035
Mark 2:25 : bread - holy eaten by David; scripture - Jesus emphasizes
Mark 2:26 : Abiathar - Ahimelech
Mark 2:27 : Sabbath - for man
Mark 2:27 (fourth) : commandments - ten in NT
Mark 2:28 : Sabbath - Lord of
Mark 3:1 : synagogue - origin
Mark 3:1-5 : hand - restored
Mark 3:1-6 : harmony-036
Mark 3:2-5 : Sabbath - healing on
Mark 3:5 : anger - righteous
Mark 3:7-12 : harmony-037
Mark 3:8 (allusion to) : shekinah - history
Mark 3:11 : demons - recognize Christ or believers
Mark 3:13 : apostles - twelve called out
Mark 3:13-19 : harmony-038
Mark 3:14 : exegesis - Mark_3:14 ; ordination - appointed
Mark 3:14-15 : exorcism - demons
Mark 3:16 : Peter - first
Mark 3:16-19 : apostles - names of
Mark 3:18 : apostle - Canaanite; Bartholomew - death ; Philip - death ; Simon - Zealot ; Thomas - death
Mark 3:19 : Judas - listed last
Mark 3:19-30 : harmony-046
Mark 3:22 : Beelzebub ; demonized - Jesus accused; principalities - demonic
Mark 3:23-26 : Satan - named explicitly
Mark 3:29 : sin - unpardonable
Mark 3:32-35 : brothers - Jesus
Mark 3:33-35 : brother - believers to Jesus
Mark 4 : kingdom - mystery
Mark 4:1-25 : harmony-051
Mark 4:2-20 : parable - sower
Mark 4:3 : fruit - from root; sower - parable of
Mark 4:6 : apostasy - failure to abide
Mark 4:8 : reaped - 100 fold
Mark 4:10 (alone) : mansions - (mon-ay)
Mark 4:11 : hidden - understanding of God; kingdom - of God ; mystery - secret ; parables - God uses
Mark 4:11-12 : parables - purpose
Mark 4:12 : Targums - Aramaic quoted
Mark 4:13 : parables - God uses
Mark 4:14 : fruit - from root; sower - parable of
Mark 4:15 : Satan - named explicitly
Mark 4:17 : root - shallow; stumble - by persecution
Mark 4:19 : wealth - deceitful; world - cares of
Mark 4:22 : secrets - revealed
Mark 4:24-25 : more - to those that have
Mark 4:26 : kingdom - of God
Mark 4:26-29 : kingdom - varied meanings
Mark 4:26-34 : harmony-052
Mark 4:29 : harvest - of the earth
Mark 4:30 : kingdom - of God ; kingdom - of heaven vs. kingdom of God
Mark 4:31 : mustard - seed
Mark 4:32 : exegesis - Mat._13:31
Mark 4:34 : parables - God uses; parables - only spoken
Mark 4:35-41 : harmony-053 ; hermeneutics - spiritualization
Mark 4:37 : weather - influenced by Satan
Mark 4:39-41 : storm - calmed
Mark 5:1 : exegesis - Mat._8:28 ; sailors - guided to haven
Mark 5:1-21 : harmony-054
Mark 5:2 : difficulty - demoniacs - one vs. two
Mark 5:6 : deity - Jesus worshiped ; worship - of Jesus
Mark 5:7 : demons - recognize Christ or believers; God - high most
Mark 5:12 : demons - multiple
Mark 5:21 : harmony-055
Mark 5:22 : Jairus’ daughter ; lesson - TWO WOMEN HEALED ; lesson - TWO WOMEN HEALED - 5 ; synagogue - origin
Mark 5:22-43 : harmony-057 ; lesson - TWO WOMEN HEALED - 1 ; unclean - issue of blood
Mark 5:23 : hands - laying on; lesson - TWO WOMEN HEALED - 2 ; lesson - TWO WOMEN HEALED - 3
Mark 5:25 : lesson - TWO WOMEN HEALED - 4 ; twelve years - daughters
Mark 5:27 : lesson - TWO WOMEN HEALED - 5 ; lesson - TWO WOMEN HEALED - 6
Mark 5:28 : touch - restores strength
Mark 5:34 : healing - faith required; lesson - TWO WOMEN HEALED - 3
Mark 5:35 : lesson - TWO WOMEN HEALED - 9
Mark 5:35 (Jairus’ daughter by Jesus) : dead - raised
Mark 5:35-36 : lesson - TWO WOMEN HEALED - 8 ; synagogue - origin
Mark 5:38 : synagogue - origin
Mark 5:40 : faithless - excluded
Mark 5:41 : dead - calling forth
Mark 5:42 : lesson - TWO WOMEN HEALED - 4 ; twelve years - daughters
Mark 6:1-6 : harmony-059
Mark 6:2 : synagogue - origin ; synagogues - Jesus visited
Mark 6:3-4 : prophet - without honor in own country
Mark 6:4 : faithless - excluded
Mark 6:5 : hands - laying on; miracles - faith required
Mark 6:6-13 : harmony-061
Mark 6:7 : demons - power over all
Mark 6:13 : demonization - vs. sickness ; exorcism - demons; miracles - healing; oil - medicinal use ; Peter - first
Mark 6:14-16 : harmony-062
Mark 6:14-29 : Herods
Mark 6:15 : Elijah - expected ; prophet - the
Mark 6:18 : Antipas - Herodias
Mark 6:21-29 : harmony-062
Mark 6:22-28 : Antipas - Herodias
Mark 6:24 : honor - without at home
Mark 6:26 : vows - inadvisable
Mark 6:30-44 : harmony-063
Mark 6:38 : five - provision ; provision - 5 number of
Mark 6:38-41 : bread - fish with
Mark 6:38-44 : bread - miraculous supply
Mark 6:41 : prayer - food
Mark 6:45-56 : harmony-064
Mark 6:48 : water - walks on
Mark 6:53 : Galilee - sea - names
Mark 6:56 : hem - garment
Mark 7:1-23 : harmony-067
Mark 7:3-4 : fencing - Torah
Mark 7:6 : inspiration - verbal - it is written
Mark 7:6-13 : inerrancy - Jesus on scripture
Mark 7:10 : documentary hypothesis - AGAINST ; inspiration - God through Moses; law - Moses wrote
Mark 7:10 (fifth) : commandments - ten in NT
Mark 7:13 : traditions - of men
Mark 7:15 : unclean - no food is
Mark 7:16 : manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text
Mark 7:19 : unclean - no food is
Mark 7:21 : heart - wicked
Mark 7:21-23 : unbelievers - God's view of
Mark 7:24-30 : harmony-068
Mark 7:26 : Canaanites - destroy ; Hebrew - gospels?
Mark 7:27 : Jesus - sent to Israel
Mark 7:31 : Galilee - sea - names
Mark 7:31-37 : harmony-069
Mark 7:32 : hands - laying on
Mark 7:32-37 : deaf - healed; mute - healed
Mark 8:1 : 4000 - fed
Mark 8:1-9 : harmony-070
Mark 8:3 : life - lose to save
Mark 8:5-9 : bread - miraculous supply
Mark 8:10 : exegesis - Mat._15:39
Mark 8:10-12 : harmony-071
Mark 8:11-12 : miracles - insufficient for belief; signs - seeking
Mark 8:12 : generation - this
Mark 8:13-21 : harmony-072
Mark 8:15 : type - leaven represents sin
Mark 8:18 : ears - to hear
Mark 8:19 : 4000 - fed ; five - provision ; provision - 5 number of
Mark 8:20 : 5000 - fed
Mark 8:22-25 : blind - healed; exegesis - Mark_8:22
Mark 8:22-26 : harmony-073
Mark 8:24 : trees - men represented as
Mark 8:27 : Philippi
Mark 8:31 : chronology - inclusive dating ; death - Jesus predicts own; Jesus - death - reveals; resurrection - duration until ; resurrection - Jesus predicts
Mark 8:31-32 : Jesus - death - reveals
Mark 8:31-33 : resurrection - prediction not understood
Mark 8:31-38 : harmony-074
Mark 8:33 : Satan - get behind me; Satan - named explicitly
Mark 8:34 : discipleship - cost
Mark 8:36 : soul - destroyed
Mark 8:38 : angels - second coming
Mark 9:1 : glory - Jesus appears in ; harmony-074 ; kingdom - of God ; kingdom - varied meanings
Mark 9:2 : clouds - with God; transfiguration - Jesus
Mark 9:2-4 : glory - viewed
Mark 9:2-13 : harmony-075
Mark 9:3 : shekinah - visible ; white - robes
Mark 9:4 : resurrection - of living and dead; soul - sleep - AGAINST
Mark 9:5 : rabbi - Jesus
Mark 9:7 : hear - Him
Mark 9:9-10 : resurrection - Jesus predicts; resurrection - prediction not understood
Mark 9:12 : suffering - of Christ prophesied
Mark 9:13 : inspiration - verbal - it is written
Mark 9:14-29 : harmony-076
Mark 9:17-27 : deaf - healed; demon - identified by name
Mark 9:18 : exorcism - failed
Mark 9:22 : fire and water - purified by
Mark 9:24 : faith - doubt; unbelief - asking help for
Mark 9:25 : demons - cry out
Mark 9:29 : demons - power over all; fasting - for exorcism; prayer - and exorcism; prayer - fasting and
Mark 9:30-32 : harmony-077
Mark 9:31 : death - Jesus predicts own; resurrection - duration until
Mark 9:33-35 : leader - servant; question - rhetorical by God
Mark 9:33-50 : harmony-079
Mark 9:35 : first - will be last
Mark 9:37 : children - do not despise; salvation - one way
Mark 9:38 : harmony-080
Mark 9:39 : harmony-080
Mark 9:42 : millstone - sea of Galilee ; stone - cast into sea
Mark 9:43 : Gehenna - Valley of Hinnom
Mark 9:43-46 : lake of fire - eternal
Mark 9:44 : manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text
Mark 9:45 : Gehenna - Valley of Hinnom
Mark 9:46 : manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text
Mark 9:47 : Gehenna - Valley of Hinnom ; kingdom - of God
Mark 9:49 : works - judged
Mark 9:50 : salt - believers as; salt - flavorless
Mark 10:1 : harmony-095
Mark 10:2-12 : harmony-106
Mark 10:3-4 : documentary hypothesis - AGAINST
Mark 10:3-9 : scripture - inerrant - Jesus’ view
Mark 10:4 : divorce - certificate
Mark 10:5 : created - man by God
Mark 10:6 : evolution - AGAINST
Mark 10:6-8 : homosexuality - AGAINST ; X0108 - homosexuality
Mark 10:9 : marriage - vows
Mark 10:13-16 : harmony-107
Mark 10:14 : kingdom - of God
Mark 10:15 : child - enter kingdom as; kingdom - entry; kingdom - of God
Mark 10:17-22 : harmony-108
Mark 10:18 : good - only God
Mark 10:23-25 : kingdom - of God
Mark 10:23-27 : trusting - in riches
Mark 10:25 : rich - salvation more difficult
Mark 10:27 : impossible - nothing with God
Mark 10:32 : Jesus - death - reveals
Mark 10:32-34 : harmony-110
Mark 10:33 : crucifixion - responsibility
Mark 10:33-34 : death - Jesus predicts own; resurrection - Jesus predicts
Mark 10:34 : resurrection - duration until ; spit - upon Jesus
Mark 10:35-45 : harmony-111
Mark 10:38 : baptism - into death
Mark 10:39 : James - brother of John killed ; James - death predicted ; John - death predicted ; John - martyrdom
Mark 10:45 : ransom - believers by Jesus
Mark 10:46 : bar - son of; difficulty - blind men healed - one vs. two
Mark 10:46-50 : harmony-112
Mark 10:46-52 : blind - healed
Mark 10:51-52 : faith - spoken
Mark 10:52 : healing - faith required
Mark 11:1 : messianic prophecy - timing of presentation ; Sabbath - day's journey between Jerusalem and Mt. of Olives
Mark 11:1-11 : harmony-116
Mark 11:2 : donkey - ridden at coronation; hermeneutics - allegory ; messianic prophecy - on a donkey ; saddle broken; untrained animal
Mark 11:2 (unbroken colt) : hands - made without
Mark 11:7 : donkey - carrying sacrifice; donkey - firstborn redeemed by lamb
Mark 11:9 : messianic prophecy - comes in name of Lord; name - of the Lord
Mark 11:10 : kingdom - expected at first coming
Mark 11:11 : harmony-117
Mark 11:11-12 : day - period
Mark 11:12-14 : harmony-121
Mark 11:12-20 : difficulty - chronology reversed
Mark 11:13 : fig tree - unfruitful
Mark 11:15 : offering - purchase; temple - cleansed 2nd time
Mark 11:17 : name - God's dwells in temple; temple - den of thieves; worship - all nations
Mark 11:20-22 : harmony-121
Mark 11:21 : rabbi - Jesus
Mark 11:23 : mountain - into sea; sea - cast into
Mark 11:23-24 : prayer - faith in
Mark 11:25 : forgive - others; prayer - forgiveness before
Mark 11:25-26 : forgive - forgiven
Mark 11:26 : manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text
Mark 11:30 : baptism - John's
Mark 12:1 : parables - God uses
Mark 12:1-12 : harmony-123
Mark 12:2 : vine - Israel
Mark 12:8 : Jesus - death - reveals
Mark 12:9 : church - gospel given to; vineyard - new keeper
Mark 12:10 : messianic prophecy - stumbling block; scripture - Jesus emphasizes
Mark 12:12 : parables - God uses
Mark 12:13-17 : harmony-125
Mark 12:14 : fear - of man
Mark 12:15-17 : Caesar - render unto
Mark 12:18 : Sadducees - deny supernatural
Mark 12:18-27 : harmony-126 ; resurrection - disbelief
Mark 12:20 : marriage - seven times; seven - brothers
Mark 12:24-27 : Sadducees - deny supernatural
Mark 12:25 : marriage - given in ; marriage - not given in heaven
Mark 12:26 : Abraham - Isaac - Jacob - God of; law - Moses wrote; old testament - historical accuracy by Jesus; scripture - Jesus emphasizes
Mark 12:28-34 : harmony-127
Mark 12:29 (see Ps. 110:1) : echad - compound one
Mark 12:29-30 : two commandments - first
Mark 12:29-32 : one - God
Mark 12:30 : shema - hear O Israel
Mark 12:31 : two commandments - second
Mark 12:33 : sacrifice - vs. obedience
Mark 12:34 : kingdom - of God
Mark 12:36 : David - prophet; footstool - enemies made his; inerrancy - scripture ; inspired - Psalms; present - session ; right hand - Jesus of Throne
Mark 12:36 (cf. Ps. 110:1) : Holy Spirit - inspired Scripture
Mark 12:36-37 : David - Son as Lord
Mark 12:38 : robes - religious
Mark 12:38-40 : harmony-128
Mark 12:39 : synagogue - origin
Mark 12:40 : prayer - for men's ears; punishment - degrees
Mark 12:42 : money - coins
Mark 13 : harmony-130
Mark 13:2 : temple - boasting in; temple - destroyed
Mark 13:2-3 : footstep - on Mt. of Olives
Mark 13:5-6 : false - christs
Mark 13:6-8 : Revelation - book of - synoptic parallels
Mark 13:7-8 : war - rumors of
Mark 13:8 : earthquakes - predicted; tribulation - terms - birth pangs
Mark 13:9 : persecution - fruit of; persecution - purpose ; synagogue - origin
Mark 13:9-13 : exegesis - Mat._24:9-14 ; persecution - of saints ; persecution - promised
Mark 13:10 : gospel of kingdom - preached to whole earth; preterism - AGAINST
Mark 13:11 : Holy Spirit - speak by
Mark 13:12 : betrayal - among believers
Mark 13:13 : endure - until end; hated - for Jesus’ sake
Mark 13:14 : abomination - desolation - fulfillment theories ; abomination - desolation - temple ; abomination - desolation - timing ; Daniel - book mentioned elsewhere in Scripture; mountains - flee to; prophet - Daniel
Mark 13:14 (?) : idol - abomination
Mark 13:14-27 : rapture - vs. second coming, second coming
Mark 13:19 : evolution - theistic - AGAINST ; Jacob's - trouble; tribulation - great
Mark 13:20 : chosen - believers ; exegesis - Mat._24:22 ; tribulation - great - shortened
Mark 13:22 : false - christs ; signs - and wonders
Mark 13:24 : sun - signs in
Mark 13:25 : stars - fall
Mark 13:26 : clouds - with God; man - son of as explicit title of Messiah; visible - return of Christ
Mark 13:27 : angels - gather elect; gathered - from heaven; saints - gathering of
Mark 13:27 (?) : return - of Israel
Mark 13:30 : generation - this
Mark 13:31 : earth - new ; scripture - permanent
Mark 13:32 : day - of the Lord - that day ; second coming - date predicted ; thief - Jesus comes like ; unknown - by Jesus
Mark 13:33 : imminency - rapture ; watch - for Christ
Mark 13:33-37 : time - short
Mark 13:35 : thief - Jesus comes like ; watch - for Christ
Mark 13:37 : imminency - rapture ; watch - for Christ
Mark 14:3 : anointed - Jesus; anointed - Jesus twice while alive
Mark 14:3-9 : harmony-135
Mark 14:7 (?) : poor - always will be
Mark 14:8 : anointed - Jesus for burial
Mark 14:9 : gospel - preached all nations
Mark 14:12-17 : crucifixion - vs. Passover ; ministry - length of Jesus'
Mark 14:12-25 : harmony-136
Mark 14:18-21 : harmony-138 ; harmony-139
Mark 14:20 : covenant - salt
Mark 14:21 : free will - vs. sovereignty of God ; inspiration - verbal - it is written; Judas - damned; kingdom - offer - sovereignty vs. responsibility ; sovereignty - vs. responsibility
Mark 14:22 : communion ; X0112 - communion
Mark 14:24 : blood - covenant; covenant - new ; covenant - new - church ; covenant - new - sin forgiven; type - wine represents blood
Mark 14:25 : day - of the Lord - that day ; kingdom - of God ; wine - Jesus abstains from
Mark 14:26 : harmony-142 ; Sabbath - day's journey between Jerusalem and Mt. of Olives
Mark 14:27 : cited - Zec._13:7; crucifixion - will of God; Father - Jesus’ relationship with; inspiration - verbal - it is written; sheep - lost ; shepherd - struck
Mark 14:27 (cf. Zec. 13:7) : prophecy - gaps of time within
Mark 14:27-29 : stumble - by persecution
Mark 14:28 : resurrection - Jesus predicts
Mark 14:30 : Peter - denies Jesus
Mark 14:31 : Peter - boldness
Mark 14:32-42 : harmony-142
Mark 14:34 : discouraged - Jesus
Mark 14:36 : Abba - informal name ; Aramaic - evidence in New Testament ; cup - God's wrath; Gethsemane - prayer in; prayer - of Jesus heard
Mark 14:37 : prayer - sleep during
Mark 14:38 (vs. Mat. 26:41) : KJV - variety of translation
Mark 14:43-54 : harmony-143
Mark 14:45 : kisses - deceitful; rabbi - Jesus
Mark 14:47 : ear - cut off
Mark 14:49 : scripture - fulfilled
Mark 14:51-52 : Mark - fled naked?
Mark 14:53 : harmony-144
Mark 14:53-65 : trials - of Christ
Mark 14:54 : harmony-144
Mark 14:55 : messianic prophecy - innocent
Mark 14:55-65 : harmony-145
Mark 14:58 : hands - made without - temple; temple - body as ; temple - built by Messiah
Mark 14:58 (Jesus’ resurrection body) : hands - made without
Mark 14:60-61 : silent - Jesus when accused
Mark 14:62 : clouds - with God; man - son of as explicit title of Messiah; Messiah - Jesus claims; present - session ; preterism - AGAINST ; rapture - vs. second coming, second coming
Mark 14:63 : high priest - forbidden to tear clothes
Mark 14:65 : cheek - struck; judge - not by sight ; spit - upon Jesus
Mark 14:66-72 : harmony-143 ; harmony-144
Mark 14:67-71 : Peter - denies Jesus
Mark 14:70 : Galilean - speech indicates
Mark 15 : Ai - coins from
Mark 15:1 : crucifixion - vs. Passover
Mark 15:1-5 : harmony-146
Mark 15:1-15 : trials - of Christ
Mark 15:2 : king - of Jews ; Messiah - Jesus claims
Mark 15:3 : prophecy - by unbelievers; silent - Jesus when accused
Mark 15:5 : silent - Jesus when accused
Mark 15:6-15 : harmony-148
Mark 15:7 : Barabbas - murderer
Mark 15:9 : king - of Jews
Mark 15:10 : jealousy - example
Mark 15:12 : king - of Jews
Mark 15:15 : Barabbas - son of Father; Pilate - gratifies crowd
Mark 15:16-20 : harmony-149
Mark 15:17 : thorns - represent sin
Mark 15:17 (stephanos) : crown - stephanos vs diadema and Christ
Mark 15:18 : king - of Jews ; mocked - Jesus
Mark 15:20-23 : harmony-150
Mark 15:21 : Simon - of Cyrean
Mark 15:22 : skull - place of
Mark 15:22-23 : crucifixion - event 01
Mark 15:23 : wine - Jesus abstains from
Mark 15:24 : crucifixion - event 04 ; messianic prophecy - lots cast for garments
Mark 15:24-28 : crucifixion - event 02
Mark 15:24-41 : harmony-151
Mark 15:26 : king - of Jews
Mark 15:27 : two - typology; typology - two of same with different destinies
Mark 15:28 : cited - Isa._53:12; manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text ; scripture - fulfilled; transgressors - numbered with
Mark 15:29 : ridiculed - Jesus; temple - body as ; temple - built by Messiah
Mark 15:29-32 : crucifixion - event 05
Mark 15:32 : robbers - mock Jesus
Mark 15:33 : crucifixion - darkness ; crucifixion - event 09 ; sun - sign - Christ events
Mark 15:34 : cries - Jesus’ heard; forsaken - Messiah by God; my - God ; prayer - of Jesus heard
Mark 15:34-36 : crucifixion - event 10
Mark 15:35-36 : Elijah - expected
Mark 15:36 : crucifixion - thirst during
Mark 15:37 : chronology - A.D. 0029 - crucifixion of Christ - Klassen ; chronology - A.D. 0030 - crucifixion of Christ - Bruce ; chronology - A.D. 0030 - crucifixion of Christ - Jones ; chronology - A.D. 0030 - crucifixion of Christ - Lanser ; chronology - A.D. 0030 - crucifixion of Christ - Thomas ; chronology - A.D. 0032 - crucifixion of Christ - Anderson ; chronology - A.D. 0032 - crucifixion of Christ - Showers ; chronology - A.D. 0033 (14 Nisan, April 3) - crucifixion of Christ - Steinmann ; chronology - A.D. 0033 - crucifixion of Christ - Finegan ; chronology - A.D. 0033 - crucifixion of Christ - Hoehner ; chronology - A.D. 0033 - crucifixion of Christ - Young ; crucifixion - event 14 ; messianic prophecy - cut off
Mark 15:38 : mount - Moriah ; veil - torn in two
Mark 15:42 : crucifixion - day of preparation
Mark 15:42-47 : harmony-152
Mark 15:43 : Arimathea - Joseph of; kingdom - of God ; rich - used of God
Mark 15:44 : Jesus - control of death
Mark 15:46 : communion - Matzo ; messianic prophecy - grave with rich
Mark 16:1 : anointed - Jesus; anointed - Jesus for burial ; day - period
Mark 16:1-11 : harmony-153 ; resurrection - Christ - event 02
Mark 16:2 : you - not referring to contemporaries
Mark 16:5 : angels - feared; angels - male; difficulty - angels at tomb of Jesus - one vs. two ; grave - Jesus ; white - robes
Mark 16:6 : resurrection - anniversary ; resurrection - of Jesus
Mark 16:8 : resurrection - Christ - event 03
Mark 16:9 : demons - multiple; exorcism - demons
Mark 16:9-10 : manuscript - Aleph and Beta - disagreement
Mark 16:9-20 : manuscript - Mark_16:9-20 ; manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text
Mark 16:11 : unbelief - post resurrection
Mark 16:12 : harmony-155
Mark 16:12-13 : resurrection - Christ - event 10
Mark 16:12-14 : resurrection - appearances after
Mark 16:13 : harmony-155 ; unbelief - post resurrection
Mark 16:14 : resurrection - Christ - event 11 ; unbelief - post resurrection
Mark 16:14-18 : harmony-156
Mark 16:15 : atonement - unlimited ; commissions - two distinct ; gospel - preached all nations
Mark 16:15-16 : great - commission ; salvation - baptism and
Mark 16:15-18 : resurrection - Christ - event 16
Mark 16:17 : exorcism - demons; name - power of demons; signs - following; tongues - sign to unbelievers ; works - greater
Mark 16:18 : hands - laying on; healing - authority; healing - hands laid on; poison - immunity from
Mark 16:19 : ascended - to heaven ; harmony-162 ; present - session ; right hand - Jesus of Throne
Mark 16:20 : harmony-162 ; signs - purpose; signs - unique to apostolic age; tongues - sign to unbelievers
Markan hypothesis : Mark - gospel - priority
market : archaeology - meat market
market - meat : archaeology - meat market
market place : preaching - open air
market place - preaching : preaching - open air
markup : format - markup
markup - format : format - markup
marriage : blessing - day of double ; bride - of Christ ; divorce - separation instead; independence - of sexes, against; levirate - marriage ; marriage - abstaining from sex; marriage - age span; marriage - believers only ; marriage - cohabitation not equivalent ; marriage - companions; marriage - covenant ; marriage - distraction from God; marriage - forbidding; marriage - given in ; marriage - government interest ; marriage - leave parents; marriage - mixed - idolatry; marriage - mixed forbidden; marriage - not given in heaven; marriage - of lamb; marriage - of widow; marriage - ordained and approved; marriage - over burning passion ; marriage - prevented by God's judgment; marriage - remarriage of widow; marriage - seven times; marriage - supper ; marriage - to sister prohibited by Mosaic law; marriage - trust in; marriage - unbelieving spouse; marriage - vows; marriage - woman takes name of husband; one - flesh; rest - marriage; unequally - yoked ; wives - foreign
marriage - abstaining from sex : Ex. 19:15; 1Cor. 7:5
marriage - age span : Gen. 17:17
marriage - believer and unbeliever : unequally - yoked
marriage - believers only : 1Cor. 7:16 (?); 1Cor. 7:39; 2Cor. 6:14

". . . if the prospective bride or groom is not a believer, it is an appointed opportunity to share the gospel and, as has sometimes been our experience, begin a pastoral relationship in which you have the joy of introducing a person or couple to Christ and then, as God would have it, to perform a joyous wedding! In cases where the nonbeliever remains in his or her unbelief, so that you cannot perform the wedding, you have done the couple and the body of Christ a gracious favor." Ref-1481, p. 132. Questionable: 1Cor. 7:16 (?);


marriage - church to Jesus : bride - of Christ
marriage - cohabitation not equivalent : Ex. 22:16; Deu. 22:28-29; John 4:16-18

"If a Christian couple is sexually active (fornicating is the biblical word), they are by definition living in sin (a quaint expression to the modern mind, but altogether accurate). Their flagrant lack of restraint, should they marry, may sow the seeds of distrust in what would have otherwise been a healthy marriage. As it stands, that lack is a cautionary reason to thin hard and seek prayer and counsel about future wedlock. Nevertheless, if the couple repents and submits to pastoral guidance and, in consultation with the pastoral leadership, commits to living chastely apart from each other for an agreed space of time, and does so in fellowship with the body of Christ, then holy matrimony may be pursued. The pastoral imperative here is to ask the appropriate questions and then minister appropriately under the graced wisdom of God’s Word. We have had the particular joy of performing weddings for couples who have submitted to such care and have seen their lives and growing families prosper over the years." Ref-1481, p. 132.


marriage - companions : Jdg. 14:10; Ps. 45:9; Ps. 45:14; Sos. 1:3; Sos. 1:5; Sos. 2:7; Sos. 5:1; Sos. 5:8; Sos. 6:1; Sos. 6:8; Sos. 6:13; Sos. 8:13; Mat. 9:15; Mat. 25:1; Rev. 19:7-9
marriage - covenant : Pr. 2:16-17; Pr. 31:2; Eze. 16:8; Eze. 16:38 (?); Mal. 2:14

"About 29 percent of children under 18 now live with a parent or parents who are unwed or no longer married, a fivefold increase from 1960, according to the Pew report being released Thursday. Broken down further, about 15 percent have parents who are divorced or separated and 14 percent who were never married. Within those two groups, a sizable chunk - 6 percent - have parents who are live-in couples who opted to raise kids together without getting married. Indeed, about 39 percent of Americans said marriage was becoming obsolete. And that sentiment follows U.S. census data released in September that showed marriages hit an all-time low of 52 percent for adults 18 and over. In 1978, just 28 percent believed marriage was becoming obsolete. When asked what constitutes a family, the vast majority of Americans agree that a married couple, with or without children, fits that description. But four of five surveyed pointed also to an unmarried, opposite-sex couple with children or a single parent. Three of 5 people said a same-sex couple with children was a family." Hope Yen, No love, no marriage? 4 in 10 say marriage becoming obsolete, [http://www.komonews.com/news/national/108862879.html] accessed 20101201. "There is no way a couple can divorce without devastating both of them in some way. God hates divorce; His Word naturally provides the protection against the kind of damage which proceeds from disobedience. Consequently, God does not permit us to get into this zone [of vulnerability] without building a fence of protection around us. That fence is a covenantal oath; it is what we call a marriage. A covenant of permanent and faithful sexual union is made before God and numerous witnesses; the man and the woman each declare that they are going to go together into this zone and stay there. They will live there for the rest of their lives." Ref-1352, pp. 8-9. "We think that the essence of marriage is a sexual commitment. So when a man entices a virgin and he sleeps with her [Ex. 22:16-17], we believe there is an obligation to marry. But this is true only on one side. An obligation may be placed on the man in question by the girl’s father. Such an obligation may be placed on him but it need not be placed on him. Marriage is scripturally defined as a sexual relationship within the boundaries of a covenant commitment that has been formally ratified. The sexual relationship by itself does not constitute marriage." Ref-1352, p. 29. Questionable: Eze. 16:38 (?);


marriage - day : blessing - day of double
marriage - dependence : independence - of sexes, against
marriage - distraction from God : Mat. 19:10-12; 1Cor. 7:1; 1Cor. 7:2; 1Cor. 7:7-9; 1Cor. 7:22-40; 1Cor. 9:5; 1Ti. 4:3
marriage - forbidding : 1Ti. 4:3
marriage - foreign : wives - foreign
marriage - given in : Ex. 22:17; Ps. 78:63; Mat. 22:30; Mark 12:25; Luke 17:27; Luke 20:34-35; 1Cor. 7:36-38

"Sons marry and daughters are given in marriage. Given by whom? As we have seen, the Bible teaches that fathers have authority over their unmarried daughters, just as husbands have authority over their wives. Moreover, there is a natural transition made from the authority of the father to the authority of the husband, as we can see in the phrase given in marriage. The authority of a father therefore clearly extends to a daughter’s romantic interests." Ref-1352, p. 22. "Now if the father has the authority to say no when there is an existing sexual relationship [Ex. 22:16-17], then how much more does the father have the authority to say no when there is nothing more than mild emotional or sexual interest? If he may so no when a couple have gone ten miles down the road, then how much more may he say no if they have gone fifty yards? . . . In other words, the father has legitimate biblical authority over his young daughter’s romantic interests." Ref-1352, pp. 29-30.


marriage - government interest : Rom. 13:1-5; Gen. 9:5-6

"As part of its divinely-commissioned function to restrain society chaos, the state supports the marriage institution by establishing licenses or contracts." Charles A. Clough, Responding to Government’s Declaration that “Marriage” is Merely a Social Construct: A Proposal to Reform the Wedding Service in Bible-Believing Churches, Ref-0785, Volume 18, Number 53 (Spring 2014), 7-48, p. 32. See 20170517163105.pdf. "The role of Christian church officials in establishing (solemnizing) the civil marriage contract in England at the time was viewed by Blackstone as a peripheral matter for the convenience of the state rather than as something required by biblical law. ‘It is held to be also essential to a marriage, that it be preformed by a person of orders; though the intervention of a priest to solemnize this contract is merely juris positivi [of civil law], and not juris naturalis aut divini [of natural or divine law]: it being said that pope Innocent the third was the first who ordained the celebration of marriage in the church; before which it was totally a civil contract.’ [William Blackstone, Commentaries on the Laws of England (1765-1769), Book 1, Chapter 15, “On Husband and Wife” (LONANG Library, 7 August 2013) available from http://www.lonang.com/exlibris/blackstone/bla-115.htm]" Charles A. Clough, Responding to Government’s Declaration that “Marriage” is Merely a Social Construct: A Proposal to Reform the Wedding Service in Bible-Believing Churches, Ref-0785, Volume 18, Number 53 (Spring 2014), 7-48, p. 33. See 20170517163105.pdf. "The pastor’s role as an agent of civil government in a wedding, while convenient logistically, is actually supplementary to the most important event as far as church interests are concerned. However, by acting as an agent of civil government, the pastor necessarily comes under the authority of his state. The right to pronounce the formation of a legally binding contract of a couple “by the laws of this state” only can be granted by the state." Charles A. Clough, Responding to Government’s Declaration that “Marriage” is Merely a Social Construct: A Proposal to Reform the Wedding Service in Bible-Believing Churches, Ref-0785, Volume 18, Number 53 (Spring 2014), 7-48, pp. 33-34. See 20170517163105.pdf.


marriage - leave parents : Gen. 2:24; Lev. 22:12; Ps. 45:10
marriage - levirate : levirate - marriage
marriage - mixed - idolatry : Jdg. 3:6
marriage - mixed forbidden : Deu. 7:3; Jos. 23:12; 1K. 11:2; 2Chr. 24:26; Ezra 9:12-14; Ne. 10:30; Ne. 13:23; Ne. 13:25-27; Eze. 34:16
marriage - not given in heaven : Mat. 22:30; Mark 12:25; Luke 20:34
marriage - of lamb : Mat. 22:2; Mat. 25:10; Rev. 19:7
marriage - of widow : 1Cor. 7:39
marriage - ordained and approved : Pr. 18:22; 1Cor. 7:9; 1Cor. 7:28; 1Cor. 7:36; 1Cor. 7:38; Heb. 13:4; 1Ti. 4:3
marriage - over burning passion : Pr. 26:26-29 (?); 1Cor. 7:9

✪ Questionable: Pr. 26:26-29 (?);


marriage - prevented by God's judgment : Jer. 7:34; Jer. 16:9; Mat. 24:38-39; Luke 17:27
marriage - remarriage of widow : Rom. 7:2
marriage - rest : rest - marriage
marriage - separation : divorce - separation instead
marriage - seven times : Mark 12:20
marriage - supper : Isa. 25:6; Mat. 22:1-14; Mat. 25:1-13; Mat. 26:29 (?); Luke 12:36; Luke 22:16 (?); Rev. 3:20; Sos. 2:4; Rev. 19:9

✪ The KJV and NKJV have ‘wedding’ in Mat. 22:1-14 and 25:1-13 whereas the NASB has ‘wedding feast.’ The Greek word is γαμους (plural) which BAGD gives as 1) ‘wedding celebration’ and 2) ‘wedding banquet.’ The plural implies the banquet or celebration (as opposed to a smaller, potentially private ceremony). Questionable: Mat. 26:29 (?); Luke 22:16 (?);


marriage - to sister prohibited by Mosaic law : Gen. 20:12; Gen. 29:28; Lev. 18:9; Lev. 18:18
marriage - trust in : Pr. 31:11-12
marriage - unbelieving spouse : 1Cor. 7:12
marriage - vows : Gen. 2:24; Mark 10:9
marriage - woman takes name of husband : Isa. 4:1
married : Peter - married; priest - married
married - Peter : Peter - married
married - priest : priest - married
Marsden, George M., Jonathan Edwards: A Life : Ref-1348
Marsden, George M., Jonathan Edwards: A Life - Jonathan Edwards: A Life, George M. Marsden : Ref-1348
Marshall, ed., I. Howard, Jesus and the Gospels : Ref-1175
Marshall, ed., I. Howard, Jesus and the Gospels - Green, ed., Joel B., Jesus and the Gospels - McKnight, ed., Scot, Jesus and the Gospels : Ref-1175
Marshall, ed., I. Howard, Jesus and the Gospels - Jesus and the Gospels, Joel B. Green, ed., Scot McKnight, ed., I. Howard Marshall, ed. : Ref-1175
Marshall, ed., I. Howard, Jesus and the Gospels - Jesus and the Gospels, Joel B. Green, ed., Scot McKnight, ed., I. Howard Marshall, ed. - McKnight, ed., Scot, Jesus and the Gospels : Ref-1175
Marshall, ed., I. Howard, Jesus and the Gospels - McKnight, ed., Scot, Jesus and the Gospels : Ref-1175
Martha vs. Mary of Bethany : Mary vs. Martha of Bethany - responses to Jesus
Martin Luther : Martin Luther - Reformation
Martin Luther - Reformation : Hab. 2:4; Rom. 1:17

"Luther, crushed by the burden of his sin and exhausted from his useless mortification, crawled on his knees up Pilate's fabulous staircase in Rome. One simple word from Scripture suddenly seized him with superhuman power: ‘The righteous shall live by faith’" Ref-0060, p. 288.


Martin Luther’s Basic Theological Writings, Martin Luther : Ref-0721
Martin Luther’s Basic Theological Writings, Martin Luther - Logos-0469 - Luther, Martin, Martin Luther's Basic Theological Writings : Ref-0721
Martin Luther’s Basic Theological Writings, Martin Luther - Luther, Martin, Martin Luther's Basic Theological Writings : Ref-0721
Martin, ed., Ralph P., Dictionary of Paul and His Letters : Ref-1173
Martin, ed., Ralph P., Dictionary of Paul and His Letters - Dictionary of Paul and His Letters, Gerald F. Hawthorne, ed., Ralph P. Martin, ed., Daniel G. Reid, ed., - Reid, ed., Daniel G., Dictionary of Paul and His Letters : Ref-1173
Martin, ed., Ralph P., Dictionary of Paul and His Letters - Hawthorne, ed., Gerald F., Dictionary of Paul and His Letters : Ref-1173
Martin, ed., Ralph P., Dictionary of Paul and His Letters - Hawthorne, ed., Gerald F., Dictionary of Paul and His Letters - Logos-0637 : Ref-1173
Martin, ed., Ralph P., Dictionary of Paul and His Letters - Hawthorne, ed., Gerald F., Dictionary of Paul and His Letters - Reid, ed., Daniel G., Dictionary of Paul and His Letters : Ref-1173
Martin, ed., Ralph P., Dictionary of Paul and His Letters - Reid, ed., Daniel G., Dictionary of Paul and His Letters : Ref-1173
Martin, ed., Ralph P., Dictionary of the Later New Testament and its Developments : Ref-1172
Martin, ed., Ralph P., Dictionary of the Later New Testament and its Developments - Davids, ed., Peter H., Dictionary of the Later New Testament and its Developments : Ref-1172
Martin, ed., Ralph P., Dictionary of the Later New Testament and its Developments - Davids, ed., Peter H., Dictionary of the Later New Testament and its Developments - Dictionary of the Later New Testament and its Developments, Ralph P. Martin, ed. and Peter H. Davids, ed. : Ref-1172
Martin, ed., Ralph P., Dictionary of the Later New Testament and its Developments - Davids, ed., Peter H., Dictionary of the Later New Testament and its Developments - Logos-0636 : Ref-1172
Martin, ed., Ralph P., Dictionary of the Later New Testament and its Developments - Logos-0636 : Ref-1172
Martin, James D., Davidson's Introductory Hebrew Grammar, 27th ed. : Ref-1314
Martin, James D., Davidson's Introductory Hebrew Grammar, 27th ed. - Davidson's Introductory Hebrew Grammar, 27th ed., James D. Martin : Ref-1314
Martin, James D., Davidson's Introductory Hebrew Grammar, 27th ed. - Davidson's Introductory Hebrew Grammar, 27th ed., James D. Martin - Logos-0688 : Ref-1314
Martin, James D., Davidson's Introductory Hebrew Grammar, 27th ed. - Logos-0688 : Ref-1314
Martin, John A., Ezra : Ref-1548
Martin, Robert P. Accuracy of Translation : Ref-0088
Martin, Robert P. Accuracy of Translation - Accuracy of Translation : Ref-0088
martyrdom : burning - martyrdom; death - faithful unto; Isaiah - death of ; John - martyrdom
martyrdom - burning : burning - martyrdom
martyrdom - Isaiah : Isaiah - death of
martyrdom - John : John - martyrdom
martyrdom - remain faithful : death - faithful unto
martyrs : martyrs - glorify God; martyrs - tribulation; saints - vs. martyrs of Jesus
martyrs - glorify God : John 21:19
martyrs - tribulation : Rev. 6:10
martyrs - vs. saints : saints - vs. martyrs of Jesus
Marx : marxism - principles
Marx - Karl - marxism : marxism - principles
marxism : marxism - principles
marxism - principles :

". . . for Marxism, the concluding answer to class struggle is to remove all classes. The removal is accomplished by three means. The means are: "[1] the abolition of private property, [2] the abolition of classes (including any and all family relations), and [3] the abolition of religion."" Ref-0785, Volume 15 Number 46, December 2011, David Q. Santos, Postmillennial Thought and Marxism: Theology of False Optimism, 21-36, p. 24


Mary : Davidic line - Mary of ; Mary - AGAINST worship of; Mary - anguish of; Mary - blessed; Mary - daughter of Heli ; Mary - identity in Protestant, Roman, Orthodox, and Muslim faiths differs ; Mary - John takes in; Mary - not perpetual virgin ; Mary - sister; Roman Catholicism - Mary - Queen of Heaven ; Vulgate - grace - Mary as source
Mary - AGAINST worship of : 1Ti. 2:5
Mary - anguish of : Luke 2:35; John 19:25
Mary - blessed : Luke 1:28; Luke 1:42; Luke 1:48; Luke 11:27
Mary - daughter of Heli : Luke 1:5; Luke 1:36; Luke 3:23

"The Talmud itself refers to Mary, using her Jewish name of Miriam, as the daughter of Heli. [Jerusalem Talmud, Chagigah 2:4; Sanhedrin 23:3; Babylonian Talmud, Sanhedrin 44:2]" Ref-0011, p. 139. "Luke was dealing resourcefully with a dilemma that arose from the fact of Jesus’ virgin birth. Descent was not to be traced through a man's mother, but through this father. Because of Jesus’ supernatural conception in the womb of a virgin, He had no physical father. Thus His physical genealogy had to be traced through his nearest male relative, His maternal grandfather [Heli]." Ref-0057, June/July 2000, 18. "From Solomon was descended Joseph, the legal ‘father’ of the Lord Jesus (Mat. 1:6,16); from Nathan, the virgin Mary, His actual mother (Luke 3:23,31). Taken strictly Christ thus descends not from the chief royal line of Solomon, but from the non-reigning collateral line of Nathan. The one is the legal, the other the organic; the organic has more significance than the legal. Matthew gives the ancestral tree of Joseph, Luke that of Mary, or, to be more accurate, of her father Elie. . . Thus explain Luther, Bengel, Lange, Delitzsch, and many others." Ref-0197, p. 158. "Thus Mary is seen to not only be related to the priestly family of the Levitical tribe (maternally, cp. Luke 1:5 and 1:36), she must also be of the Tribe of Judah . . ." Ref-0186, pp. 36-37. "[The] Jewish Talmud [refers] to the father of someone named Mary being Eli . . . and . . . apocryphal Christian traditions . . . name him as Joachim (a Hebrew variant of Eliachim, from which Luke’s ‘Heli’ could have been derived)." Ref-1282, p. 193n118


Mary - identity in Protestant, Roman, Orthodox, and Muslim faiths differs :

"The Mary of the Orthodox Church was sinless but not conceived immaculately. The Mary of Islam is confused with Miriam, sister of Moses and Aaron, whose father was Amram. She is not the Mother either of God or of the Son of God ("Allah has no son"- Surah 4:171). The Mary of Catholicism was immaculately conceived, the Mother of God, a perpetual virgin, Mediatrix between God and man, and the Queen of Heaven. Then there's the Mary of the Bible." T. A. McMahon, Ref-0017, October 2000.


Mary - John takes in : John; John 19:27
Mary - not perpetual virgin : Mat. 1:25

✪ See brothers - Jesus, sisters - of Jesus. In 1996, Pope John Paul II issued a statement declaring that Jesus was Mary's only child, and therefore that James was not his brother after all.


Mary - of Davidic line : Davidic line - Mary of
Mary - Queen of Heaven - Roman Catholicism : Roman Catholicism - Mary - Queen of Heaven
Mary - sister : John 19:25
Mary - source of grace - Vulgate : Vulgate - grace - Mary as source
Mary Magdalene : Mary Magdalene - remembered
Mary Magdalene - remembered : Mat. 26:13
Mary of Bethany : Mary of Bethany - anoints Jesus; Mary of Bethany - sister of Lazarus
Mary of Bethany - anoints Jesus : John 11:2; John 12:2
Mary of Bethany - sister of Lazarus : John 11:2
Mary Queen of Scots, Antonia Fraser : Ref-1388
Mary Queen of Scots, Antonia Fraser - Fraser, Antonia, Mary Queen of Scots : Ref-1388
Mary Queen of Scots, Antonia Fraser - Fraser, Antonia, Mary Queen of Scots - Kindle-0018 : Ref-1388
Mary vs. Martha of Bethany : Mary vs. Martha of Bethany - responses to Jesus
Mary vs. Martha of Bethany - responses to Jesus : Luke 10:40; John 11:20; John 12:2-3
Masonry Defined: A Liberal Masonic Education, E. R. Johnston : Ref-1300
Masonry Defined: A Liberal Masonic Education, E. R. Johnston - Johnston, E. R., Masonry Defined: A Liberal Masonic Education : Ref-1300
Masonry Defined: A Liberal Masonic Education, E. R. Johnston - Johnston, E. R., Masonry Defined: A Liberal Masonic Education - Kindle-0009 : Ref-1300
masora marginalis : Hebrew grammar - masora marginalis
masora marginalis - BHS : Hebrew grammar - masora marginalis
masora parva : Hebrew grammar - masorah parva
masora parva - BSH : Hebrew grammar - masorah parva
Masoretes : inerrancy - Masoretic textual techniques ; Masoretes - techniques
Masoretes - techniques :

"The Massoretes were not only concerned with such things as proper pronunciation. They also sought ways and methods by which to eliminate scribal slips of addition and omission. This they achieved through intricate procedures of counting. They numbered the verses, words, and letters of each book. They counted the number of times each letter was used in each book. They noted verses that contained all the letters of the alphabet, or a certain number of them. They calculated the middle letter, the middle word, and the middle verse of the Pentateuch; the middle verse of Psalms, the middle verse of the entire Hebrew Bible, and so forth. In fact, they counted almost everything that could be counted. With these safeguards, and others, when a scribe finished making a copy of a book, he could then check the accuracy of his work before using it." Ref-0236, p. 132.


Masoretes - textual preservation : inerrancy - Masoretic textual techniques
Masoretic : Masoretic - meaning of
Masoretic - meaning of :

"Masoretic comes from the Hebrew word masora, referring to the marginal notes added by Jewish scribes and scholars of the Middle Ages (known as the Masoretes)." Ref-0086, p. 113. "It was the function of the Massorah -- the Hebrew term for tradition -- to guard the text. (The term is also spelled Masorah, the different spelling depending on varying opinions about the origin of the word.) And the scribes who transmitted the text, on the basis of their authoritative traditions, are generally known as the Massoretes." Ref-0236, p. 131. "These copies are referred to as the Masoretic Text, from the Hebrew word masorah, meaning “tradition.” Jewish scribes from Tiberias, called Masoretes, meticulously sought to standardize the Hebrew text and pronunciation; their work is still considered authoritative today." Peter Colon, The Dead Sea Scrolls’ True Treasure, Ref-0057, January/February 2006, p. 29. "Masoretes (ca a.d. 500-1000) In the course of the centuries following the stabilization of the text, the scholars who busied themselves with the preservation of the sacred writings eventually came to be known as the ba’al? hammasor?, the “masters [or scholars] of the Masorah” or, as noted above, the Masoretes. The term masorah (also spelled massorah) has been variously explained, but most commonly it has been derived from the postbiblical root msr, “to hand down.” According to this derivation the phrase “masters of the Masorah” aptly describes the Masoretes as those who handed down the tradition of the sacred text that they had received from previous generations. With centers in the East (Babylon) and the West (Tiberias) the Masoretes labored hard to preserve the consonantal text and to develop a vocalization system, a cantillation system, and a body of the textual notes, itself called the Masorah." S. K. Soderlund, TEXT AND MSS OF THE NT, Ref-0385 p. 4:806. "Some scholars have traced the word “massorah” to the root אסר which means “to bind” and which suggests that the masora is a sort of fence which protects the scripture. Others trace the word to the root מסר which means “to hand down.” In this view, the term means “tradition.”" Ref-0841, p. 8. "Masora means “tradition,” and it was the aim of the Masoretes to reproduce with the utmost fidelity the traditional text which they had received. Their work was based on the textual labours of Rabbi Akiba in the early part of the second century a.d. By Akiba’s time the text had been closely scrutinized and standardized by the scribes—that is, variant texts which were recognized as corruptions of the original were rejected, and the traditional text was universally accepted among Jewish scholars." Ref-1363, pp. 473-474.


Masoretic Text : Dead Sea Scrolls - Masoretic Text upheld ; manuscripts - Masoretic Text ; Masoretic Text - contra textum ; Masoretic Text - date ; Masoretic Text - scribal emendations ; Masoretic Text - scribal omissions ; Masoretic Text - vowel duplication
Masoretic Text - contra textum : Gen. 30:20; Gen. 35:23; Gen. 46:14; Jos. 19:27; Jos. 19:39; Jdg. 4:6; Jdg. 5:18; Jdg. 6:35; Isa. 8:23

". . . when “contra textum” appears in the apparatus, it is reasonable to assume that the text contains the error, not the Mp or the Mm. Otherwise, Weil would have edited the Mp to make it consistent with the text, the usual practice. The reader needs to be aware, however, that the term “contra textum” is nowhere discussed in BHS, and the conclusions above are based solely on the observations of the authors." Ref-0842, p. 55.


Masoretic Text - date : MT

✪ Dated A.D. 1000. "it is a composite text consisting of (a) an original consonantal text, often originally written without matres lectiones, (b) the vowel letters, (c) the Masoretic additions of the vowel points, and (d) the accentual or cantillation marks." Ref-0157, pp. 22-23. "The Masoretic text (MT) is the basis for most English translations of the Old Testament today and is widely regarded as the best-preserved text of the Hebrew Bible. Yet, the oldest extant manuscript is dated to around ad 900, and we cannot simply assume that its genealogical figures are the most accurate without further investigation. Interestingly, the Latin Vulgate follows the MT exactly for the figures in question, meaning the MT tradition must date at least back to the translation of the Latin text, several hundred years earlier than the oldest surviving MT manuscript." Lita Cosner and Robert Carter, Textual traditions and biblical chronology, Ref-0784, 29.2 2015, 99-105, p. 99. "This Textus Receptus of the OT is called the Masoretic Text (MT), after the Jewish scribes who flourished from the sixth century until the tenth century a.d." Ref-1363, p. 473.


Masoretic Text - manuscripts : manuscripts - Masoretic Text
Masoretic Text - scribal emendations : Gen. 18:22; Num. 11:15; Num. 12:12; 1S. 3:13; 2S. 16:12; 2S. 20:1; 1K. 12:16; Jer. 2:11; Eze. 8:17; Hos. 4:7; Hab. 1:12; Zec. 2:12; Mal. 1:13; Job 7:20; Job 32:3; Lam. 3:20; 2Chr. 10:16

✪ See Aleppo Codex. "These changes were attributed to earlier scribes who designed the emendations to remove irreverent expressions concerning God. One of these emendations removes an irreverent expression concerning Moses (Nu. 12:12). . . . A good example of the Tiqqune Sopherim occurs in Gen. 18:22. The text states that “Abraham stood before Yahweh.” The list of emendations tells us that the text originally stated that “Yahweh stood before Abraham.” Since the idiom of “standing before” somebody may also imply service before that person or homage, thus denoting a state of inferiority, this statement was deemed irreverent when applied to God. The word order was changed to have Abraham standing before Yahweh. The Tiqqune Sopherim preserves the original text and thought of the verse. . . . Some Masoretic manuscripts flag all of the Tiqqune Sopherim [emendations of scribes], while others note only some of them. Some manuscripts, like the Aleppo Codex (A), do not mention the Tiqqune Sopherim at all. Likewise, the Tiqqune Sopherim are not noted in the Mp of BHS (or that of BHK). The text-critical apparatus of BHS mentions some of the Tiqqune Sopherim, using the signal tiq soph; however, some are conspicuously absent. The following list gives the location of all eighteen passages (in BHS order), indicating whether or not the passage is mentioned in the textual apparatus of BHS. Ginsberg (Introduction to the Massoretico-Critical Edition of the Hebrew Bible) gives a detailed discussion of each of these, and the specific page numbers in Ginsburg are noted below where BHS has omitted a reference: Gen. 18:22; Num. 11:15; 12:12; 1S. 3:13; 2S. 16:12 (omitted; Ginsburg, p. 355); 2S. 20:1 (omitted; Ginsburg, pp. 355-56); 1K. 12:16 (omitted; Ginsburg, pp. 355-56); Jer. 2:11; Eze. 8:17; Hos. 4:7; Hab. 1:12; Zec. 2:12; Mal. 1:13; Job 7:20; 32:3; Lam. 3:20; 2Chr. 10:16 (omitted; Ginsburg, pp. 355-56)." Ref-0842, pp. 37-39. "Irenaeus attached to the close of his treatise On the Ogdoad the following note: “I adjure you who shall copy out this book, by our Lord Jesus Christ and by his glorious advent when he comes to judge the living and the dead, that you compare what you transcribe, and correct it carefully against this manuscript from which you copy; and also that you transcribe this adjuration and insert it in the copy.”" Ref-1504, p. 100. "According to the unanimous opinion of textual critics, the MT is the result of an official revision executed by Jewish scholars in the first and second centuries a.d. Its total acceptance to the exclusion of divergent text-types came about as the result of this revision. However, no reputable critic, and certainly no Bible-believing scholar holds that the MT’s being an official revision weakens its authority or constitutes it an inferior text. Rather, it is recognized that it was officially adopted because it represented the traditional text in its purest form." Ref-1363, p. 478.


Masoretic Text - scribal omissions : Gen. 18:5; Gen. 24:55; Num. 31:2; Ps. 36:7; Ps. 68:26

"A passage from the Babylonian Talmud (Nedarim 37b-38a) cites five instances where a ו conjunction that is expected does not appear. The passage implies that the scribes deleted the וs in these cases because they had accidentally crept into the text. . . . This phenomenon occurs four times with the word אחר (Gen. 18:5; 24:55; Num. 31:2; Ps. 68:26) and once with the word משׁפת (Ps. 36:7). None of these is mentioned in the BHS Mp. The ו issue is mentioned in the critical apparatus for each passage, but nothing is mentioned about the passages composing the Itture Sopherim." Ref-0842, p. 40.


Masoretic Text - upheld by Dead Sea Scrolls : Dead Sea Scrolls - Masoretic Text upheld
Masoretic Text - vowel duplication :

"Motives of reverence made the Massoretes leave intact the sacred text, including the vocalic consonants; their own vocalic system was complete in itself. It thus happens that in all those cases where a textual vowel already existed, there is now a double vocalization, the textual and the Massoretic. Thus on the older styem qôl would be qwl (voice). and širā שׂירה (song); with the Masoretic vowels alone, these words would be written קֹל and שִׂרָ respectively. But in actual fact the vowels were added to the existing consonantal text, in which the pure long were, to a large extent, already consonantly represented. Therefore, we hvae the forms קוֹל and שִׂירָה in which the vowels are practically written twice." Ref-1333, p. 7.


Mass : finished - work of Christ
Mass - AGAINST : finished - work of Christ
Massing, Michael, Fatal Discord : Ref-1514
Massing, Michael, Fatal Discord - Fatal Discord, Michael Massing : Ref-1514
Massing, Michael, Fatal Discord - Fatal Discord, Michael Massing - Kindle-0024 : Ref-1514
Massing, Michael, Fatal Discord - Kindle-0024 : Ref-1514
Massing, Michael, Fatal Discord: Erasmus, Luther, and the Fight for the Western Mind : Ref-1522
Massing, Michael, Fatal Discord: Erasmus, Luther, and the Fight for the Western Mind - Fatal Discord: Erasmus, Luther, and the Fight for the Western Mind, Michael AUTHORLAST : Ref-1522
Massing, Michael, Fatal Discord: Erasmus, Luther, and the Fight for the Western Mind - Fatal Discord: Erasmus, Luther, and the Fight for the Western Mind, Michael AUTHORLAST - Kindle-0027 : Ref-1522
Massing, Michael, Fatal Discord: Erasmus, Luther, and the Fight for the Western Mind - Kindle-0027 : Ref-1522
Master's Seminary Journal, The : Ref-0164 ; Ref-1219 ; Ref-1574
Master's Seminary Journal, The - Horn, Sam, ed. The Master's Seminary Journal - The Master's Seminary Journal : Ref-1219 ; Ref-1574
Master's Seminary Journal, The - Mayhue, Richard L., ed. The Master's Seminary Journal - The Master's Seminary Journal : Ref-0164
Master's Seminary Journal, The - MSJ : Ref-0164 ; Ref-1219 ; Ref-1574
Master's Seminary Journal, The - MSJ - The Master's Seminary Journal : Ref-0164 ; Ref-1219 ; Ref-1574
Master's Seminary Journal, The - MSJ - TMSJ : Ref-0164 ; Ref-1219 ; Ref-1574
Master's Seminary Journal, The - The Master's Seminary Journal : Ref-0164 ; Ref-1219 ; Ref-1574
masters : slaves - masters toward; slaves - toward masters
masters - slaves toward : slaves - toward masters
masters - toward slaves : slaves - masters toward
masturbation : X0111 - pornography
masturbation - sin : X0111 - pornography
Mat. 1 : genealogies
Mat. 1:1 : believe - statistics - gospels ; David - seed of; F00004 - Kells - book of - faces of cherubim ; genealogy - of Christ ; index - bible books; manuscript - Aleph and Beta - disagreement ; Matthew - death ; Ref-1035 ; Ref-1124 ; Ref-1126 ; X0115 - date - gospels
Mat. 1:1 (Judah) : tribes - ten not lost
Mat. 1:1-17 : David - line to Jesus; harmony-001
Mat. 1:3 : Gentiles - Messianic line ; Judah - sons of; Perez - illegitimate so generations expelled
Mat. 1:5 : Boaz - mother Rahab
Mat. 1:6 : curse - on Messianic line ; David - seed of
Mat. 1:7-9 : exegesis - Mat._1:7-8
Mat. 1:8 : difficulty - Ahaziah - age at accession
Mat. 1:11 : curse - on Messianic line ; difficulty - Jehoiachin - age at accession ; harmony-014
Mat. 1:12-16 : times - of the Gentiles
Mat. 1:16 : exegesis - Mat._1:16 ; Joseph - father of Messiah
Mat. 1:17 : difficulty - fourteen generations - Matthew's genealogy ; genealogy - Matthew's omits names
Mat. 1:18 : Holy Spirit - incarnation by
Mat. 1:18-25 : harmony-005
Mat. 1:20 : dreams - from God ; seed - of woman
Mat. 1:21 : atonement - limited ; named - Jesus in womb; sin - bore our
Mat. 1:22 (cf. Isa. 7:14 literal/literal) : quotes - how NT quotes OT
Mat. 1:23 : cited - Isa._7:14; deity - Jesus’ titles as God; messianic prophecy - Immanuel
Mat. 1:23 (cf. Isa. 7:14) : prophets - foretold Jesus
Mat. 1:25 : birth - of Jesus; manuscript - Aleph and Beta - disagreement ; Mary - not perpetual virgin
Mat. 2 : Ai - coins from
Mat. 2:1 : Galilee - vs. Bethlehem; Herods ; messianic prophecy - born in Bethlehem; sun - signs in
Mat. 2:1-2 : magi - Jews?
Mat. 2:1-3 : exegesis - Dan._11:45
Mat. 2:1-12 : harmony-008
Mat. 2:2 : deity - Jesus worshiped ; Herod - king vs. Jesus ; king - of Jews ; worship - of Jesus
Mat. 2:2-10 : star - out of Jacob
Mat. 2:5 : inspiration - verbal - it is written
Mat. 2:5 (cf. Mic. 5:2 literal/literal) : quotes - how NT quotes OT
Mat. 2:6 : Bethlehem - Ephrathah; cited - Mic._5:2; shepherd - good
Mat. 2:6 (cf. Mic. 5:2) : prophets - foretold Jesus
Mat. 2:9-14 : magi - time of visitation
Mat. 2:11 : deity - Jesus worshiped ; gifts - from kings; myrrh
Mat. 2:13 : exegesis - Mat._2:13
Mat. 2:13-23 : harmony-011
Mat. 2:15 : cited - Hos._11:1; hermeneutics - sensus plenior ; Israel - born in Egypt ; origin - of Messiah; son of God - Israel; typology - subtlety of
Mat. 2:15 (cf. Hos. 11:1 literal/typical) : quotes - how NT quotes OT
Mat. 2:16 : exegesis - Mat._2:16 ; Herod - the Great - brutality ; seed - of woman - attacked
Mat. 2:17 : Jeremiah - mention; messianic prophecy - Herod kills children
Mat. 2:17-18 (cf. Jer. 31:15 literal/application) : quotes - how NT quotes OT
Mat. 2:18 : cited - Jer._31:15; Rachel - weeping
Mat. 2:23 : Nazarene - Jesus to be
Mat. 2:23 (summation) : quotes - how NT quotes OT
Mat. 3:1 : baptism - origin ; desert - prophet expected from
Mat. 3:1-2 : Vulgate - penance - Mat._3:1-2
Mat. 3:2 : kingdom - of heaven ; kingdom - offered - literal
Mat. 3:3 : cited - Isa._40:3
Mat. 3:7-12 : Holy Spirit - promised
Mat. 3:9 : Jews - AGAINST pride in physical descent; stones - twelve in Jordan river
Mat. 3:10 : branches - broken off
Mat. 3:10-12 : judgment - fire
Mat. 3:11 : baptism - fire ; baptism - John's ; baptism - of repentance; Holy Spirit - baptism ; Holy Spirit - given; Mohammed - Islam says predicted
Mat. 3:11 (allusion to) : shekinah - history
Mat. 3:11-12 : prophecy - gaps of time within
Mat. 3:12 : lake of fire - eternal ; threshing floor
Mat. 3:13-16 : chronology - A.D. 0025 - baptism of Jesus - Klassen ; chronology - A.D. 0025 - seventy sevens ends - Klassen ; chronology - A.D. 0026 - baptism of Christ - Austin ; chronology - A.D. 0026 - baptism of Christ - Mauro ; chronology - A.D. 0029 (summer) - baptism of Christ - Steinmann ; Jesus - baptized
Mat. 3:13-17 : harmony-013
Mat. 3:15 : baptism - of Jesus by John - why; exegesis - Mat._3:15
Mat. 3:16 : baptism - dove after ; baptism - immersion; baptism - of Jesus by the Spirit; dove - clean bird; Holy Spirit - empowers; Holy Spirit - remains on Jesus; type - water represents Holy Spirit
Mat. 3:16-17 : Trinity
Mat. 3:17 : Adam - type of Christ ; exegesis - Mat._4:6 ; type - Joseph of Christ ; voice - God's audible
Mat. 4:1 : Adam - type of Christ ; evil - serves God; Holy Spirit - led by; Jesus - tempted ; stone - tried; temptation - wilderness; wilderness - led into
Mat. 4:2 : forty - days
Mat. 4:3 : bread - stone; will - Father's as food; will - Father's will be done
Mat. 4:4 : bread - alone; cited - Deu._8:3; inspiration - plenary ; scripture - permanent ; Word - preserved
Mat. 4:4-10 : inspiration - verbal - it is written
Mat. 4:5 : Holy Spirit - carried by ; Jerusalem - holy city; temptation - pinnacle of temple
Mat. 4:5-7 : seed - of woman - attacked
Mat. 4:6 : angel - guardian; exegesis - Mat._4:6 ; Satan - imitator
Mat. 4:6 (?) : heel - stricken in
Mat. 4:7 : cited - Deu._6:16; tested - God by man
Mat. 4:8 : Andrew - death ; kingdom - of Satan; Satan - ruler of this world
Mat. 4:9 : dominion - man over earth ; Satan - created by Christ ; Satan - worshiped
Mat. 4:10 : cited - Deu._6:13; cited - Deu._10:20; Satan - named explicitly; worship - anything but God prohibited
Mat. 4:11 : angels - ministering spirits
Mat. 4:12 : Galilee - vs. Bethlehem; harmony-022 ; messianic prophecy - out of Galilee; suffering - rejoice in
Mat. 4:13-16 : harmony-026
Mat. 4:15 : Galilee - out of - Gentile
Mat. 4:15 (cf. Isa. 9:1) : prophets - foretold Jesus
Mat. 4:15-16 : cited - Isa._9:1-2
Mat. 4:17 : harmony-024 ; kingdom - of God - stages ; kingdom - of heaven ; kingdom - of heaven vs. kingdom of God ; kingdom - offered - literal
Mat. 4:18-22 : harmony-027
Mat. 4:19 : chosen - apostles; fishers - of men
Mat. 4:19 (first) : follow Me - Peter three times by Christ
Mat. 4:21 : Zebedee - sons of
Mat. 4:23 : synagogue - origin
Mat. 4:23-25 : harmony-028
Mat. 4:24 : demonization - vs. sickness ; epilepsy - not demonic
Mat. 5 : harmony-039
Mat. 5:1 : exegesis - Mat._5:1 ; Moses - Jesus as new ; mount - sermon on ; mount - sermon on - heard by; seated - rabbi
Mat. 5:1-2 : prophet - the
Mat. 5:3 : beatitudes - Jesus’ teaching; kingdom - of heaven
Mat. 5:3-4 : humility - desirable
Mat. 5:3-11 : blessed - beatitudes
Mat. 5:3-12 : kingdom - varied meanings
Mat. 5:5 : earth - inherited
Mat. 5:6 : righteousness - desired
Mat. 5:8 : seeing - God
Mat. 5:9 : sons - of God in NT
Mat. 5:10 : kingdom - of heaven
Mat. 5:10-12 : persecution - of saints
Mat. 5:11 : you - not referring to contemporaries
Mat. 5:12 : prophets - persecuted; rewards - as incentive
Mat. 5:13 : lukewarm - faith ; salt - believers as; salt - flavorless; salt - of earth
Mat. 5:14-15 : believers - as light
Mat. 5:17 : homosexuality - AGAINST ; law - Jesus kept ; law - summary ; X0108 - homosexuality
Mat. 5:17-18 : KJV - only ; scripture - permanent
Mat. 5:18 : inerrancy - reliance on details ; inerrancy - scripture ; inspiration - plenary ; inspiration - verbal ; jot ; Word - studying
Mat. 5:19 : law - all kept or cursed
Mat. 5:19-20 : kingdom - of heaven
Mat. 5:20 : righteousness - exceeds Pharisees; righteousness - self
Mat. 5:21 : cited - Deu._5:17; cited - Ex._20:13
Mat. 5:21 (sixth) : commandments - ten in NT
Mat. 5:22 : authority - Jesus asserts ; fencing - Torah ; fool - accusing of ; Gehenna - Valley of Hinnom
Mat. 5:23 : brother - reconcile with; gift - relationship over
Mat. 5:24 : prayer - for friends - released God
Mat. 5:27 : cited - Deu._5:18; cited - Ex._20:14
Mat. 5:27-30 : eyes - desire of; sin - mind; X0111 - pornography
Mat. 5:28 : authority - Jesus asserts ; exegesis - Mat._5:28 ; fencing - Torah ; wife - coveting neighbor's
Mat. 5:28 (seventh and tenth) : commandments - ten in NT
Mat. 5:29 : Gehenna - Valley of Hinnom
Mat. 5:30 : Gehenna - Valley of Hinnom
Mat. 5:31 : cited - Deu._24:1; divorce - certificate
Mat. 5:32 : authority - Jesus asserts ; divorce ; fencing - Torah
Mat. 5:33 : cited - Deu._23:23; cited - Lev._19:12
Mat. 5:34 : authority - Jesus asserts ; fencing - Torah ; footstool - earth ; oaths - forbidden
Mat. 5:34 (third) : commandments - ten in NT
Mat. 5:35 : city - of God - Jerusalem
Mat. 5:38 : cited - Deu._19:21; cited - Ex._21:24; cited - Lev._24:20; eye - for eye
Mat. 5:39 : authority - Jesus asserts ; cheek - turn other ; fencing - Torah ; vengeance - God's
Mat. 5:40 : injustice - suffer
Mat. 5:41 : burden - compelled to carry
Mat. 5:42 : lend - those who ask
Mat. 5:43 : cited - Deu._23:3-6; cited - Lev._19:18
Mat. 5:44 : authority - Jesus asserts ; enemy - love ; evil - not to repay; fencing - Torah ; forgive - enemies; pray - for oppressors
Mat. 5:48 : perfect - be
Mat. 6 : harmony-039
Mat. 6:1 : manuscript - Mat._6:1
Mat. 6:2 : synagogue - origin
Mat. 6:3 : hand - left not know right; left hand
Mat. 6:4 : rewards - as incentive
Mat. 6:5 : synagogue - origin
Mat. 6:6 : prayer - closet; secret - place
Mat. 6:7 : prayer - repetition
Mat. 6:8 : omniscient - God only
Mat. 6:9 : name - for God's; prayer - Lord's
Mat. 6:9-10 : heaven - plural vs. singular
Mat. 6:10 : kingdom - earthly ; prayer - in God's will; will - Father's will be done
Mat. 6:11 : bread - daily
Mat. 6:12 : forgive - forgiven
Mat. 6:13 : exegesis - Mat._6:13 ; manuscript - Mat._6:13 ; prayer - to resist temptation
Mat. 6:14-15 : forgive - others
Mat. 6:15 : forgive - forgiven
Mat. 6:25 : money - above God
Mat. 6:26 : evolution - AGAINST
Mat. 6:33 : provision - for upright
Mat. 7 : harmony-039
Mat. 7:1 : judge - not
Mat. 7:1-2 : judged - as you judge
Mat. 7:6 : fool - contending with ; swine - pearls before
Mat. 7:9 : bread - stone
Mat. 7:9-10 : bread - fish with
Mat. 7:11 : good - from God ; provision - for upright
Mat. 7:12 : law - fulfilled by love
Mat. 7:13 : gate - of the Lord; gate - wide vs. narrow; salvation - one way
Mat. 7:15 : wolves - in sheep's clothing
Mat. 7:15-20 : fruit - from root
Mat. 7:21 : kingdom - of heaven ; lordship - salvation
Mat. 7:21-23 : eternal security - AGAINST - Scriptures used
Mat. 7:22 : Holy Spirit - partakers ; miracles - not of God
Mat. 7:23 : relationship - vs. religion ; unknown - professors by Jesus
Mat. 7:23 (never known) : eternal security - FOR - Scriptures used
Mat. 7:24 : authority - Jesus asserts ; foundation - rock vs. sand
Mat. 7:28 : Moses - Jesus as new ; mount - sermon on - heard by
Mat. 7:28-29 : knowledge - without schooling
Mat. 7:29 : authority - Jesus asserts
Mat. 8:2 : cooperating - with God; deity - Jesus worshiped ; leper - Jewish cleansed
Mat. 8:2-4 : harmony-031
Mat. 8:3 : leper - touched; leprosy - healed
Mat. 8:3-4 : leper - unclean
Mat. 8:4 : documentary hypothesis - AGAINST
Mat. 8:5-13 : harmony-040 ; kingdom - offer - AGAINST
Mat. 8:10 : healing - faith required
Mat. 8:11 : inerrancy - Jesus on scripture ; kingdom - of heaven
Mat. 8:11-12 : Gentiles - eat in kingdom
Mat. 8:12 : lake of fire - torment
Mat. 8:13 : healing - faith required; Hebrew - gospels?
Mat. 8:14 : healing - recipient without faith; Peter - married
Mat. 8:14-17 : harmony-030
Mat. 8:17 : cited - Isa._53:4; sickness - Jesus bore?
Mat. 8:17 (cf. Isa. 53:4) : prophets - foretold Jesus
Mat. 8:18-27 : harmony-053
Mat. 8:20 : birds - have nest; prosperity doctrine - AGAINST
Mat. 8:22 : bury - dead ; dead - spiritually ; Nazirite - can't bury dead
Mat. 8:26 : faith - lacking; storm - calmed
Mat. 8:28 : difficulty - demoniacs - one vs. two ; exegesis - Mat._8:28 ; sailors - guided to haven
Mat. 8:28-33 : harmony-054
Mat. 8:29 : demons - imprisoned; demons - recognize Christ or believers
Mat. 8:31 : angels - subject to Christ; demons - multiple; Satan - controlled by God
Mat. 9:1 : harmony-055
Mat. 9:2 : deity - Jesus does divine works ; healing - faith required
Mat. 9:2-5 (Jesus) : sin - authority to forgive
Mat. 9:2-8 : harmony-032
Mat. 9:9 : chosen - apostles; harmony-033
Mat. 9:10-17 : harmony-056
Mat. 9:13 : repentance - God desires; righteous - Jesus didn't come for; righteousness - self ; sacrifice - mercy over
Mat. 9:14 : fasting
Mat. 9:15 : bride - of Christ ; bride - of God ; bridegroom - friends of ; marriage - companions
Mat. 9:17 : type - wine represents Spirit ; wineskin - stretched
Mat. 9:18 : deity - Jesus worshiped ; hands - laying on; lesson - TWO WOMEN HEALED ; lesson - TWO WOMEN HEALED - 2 ; lesson - TWO WOMEN HEALED - 3 ; lesson - TWO WOMEN HEALED - 5
Mat. 9:18-26 : harmony-057 ; lesson - TWO WOMEN HEALED - 1 ; unclean - issue of blood
Mat. 9:20 : hem - garment ; lesson - TWO WOMEN HEALED - 4 ; lesson - TWO WOMEN HEALED - 5 ; lesson - TWO WOMEN HEALED - 6 ; lesson - TWO WOMEN HEALED - 7 ; twelve years - daughters
Mat. 9:21 : healing - by indirect means; touch - restores strength
Mat. 9:22 : healing - faith required; lesson - TWO WOMEN HEALED - 3
Mat. 9:23-24 : lesson - TWO WOMEN HEALED - 8
Mat. 9:25 (see Mark 5:41) : dead - calling forth
Mat. 9:27 : blind - healed
Mat. 9:27-34 : harmony-058
Mat. 9:29 : healing - faith required; tassels - remembrance
Mat. 9:30 : time - Jesus’ not yet come
Mat. 9:32 : demon - identified by name
Mat. 9:34 : house - divided; principalities - demonic
Mat. 9:35 : synagogue - origin
Mat. 9:35-38 : harmony-060
Mat. 9:36 : shepherd - missing
Mat. 9:38 : harvest - workers
Mat. 10 : harmony-061
Mat. 10:1 : healing - authority
Mat. 10:2 : Peter - first
Mat. 10:2-4 : apostles - names of; harmony-038
Mat. 10:3 : Bartholomew - death ; Philip - death ; Thomas - death
Mat. 10:4 : Judas - listed last; Simon - Zealot
Mat. 10:5 : Jew - first
Mat. 10:5-6 : commissions - two distinct ; Jesus - sent to Israel
Mat. 10:7 : kingdom - of heaven ; kingdom - of heaven vs. kingdom of God ; kingdom - offered - literal
Mat. 10:8 : dead - apostles to raise; demonization - vs. sickness ; gospel - free; healing - authority; Holy Spirit - partakers
Mat. 10:10 : angel - man ; worker - worthy of hire ; X0113 - man - angel
Mat. 10:14 : rejection - handling
Mat. 10:15 : inerrancy - Jesus on scripture ; knowledge - increases responsibility; scripture - inerrant - Jesus’ view
Mat. 10:16 : wisdom - believers to use; wise - believers to be; wise - harmless and; wolves - in sheep's clothing
Mat. 10:17 : synagogue - origin
Mat. 10:17-23 : you - not referring to contemporaries
Mat. 10:18 : kings - testify before; speak - by the Spirit
Mat. 10:20 : Holy Spirit - names; Holy Spirit - speak by
Mat. 10:22 : hated - for Jesus’ sake
Mat. 10:23 : persecution - of saints ; persecution - spreads gospel
Mat. 10:25 : Beelzebub ; household - God's
Mat. 10:26 : secrets - revealed
Mat. 10:28 : death - spiritual vs. physical; Gehenna - Valley of Hinnom ; soul - destroyed
Mat. 10:29 : death - time of determined by God; sovereign - God ; will - all things under God's
Mat. 10:31 : evolution - AGAINST ; humans - more valuable than animals
Mat. 10:32 : confess - Christ before men; salvation - one way ; salvation - plan of
Mat. 10:33 : denying - Christ
Mat. 10:34 : peace - Jesus not sent to bring; peace - prince of
Mat. 10:35 : cited - Mic._7:6
Mat. 10:37 : brother - believers to Jesus; hate - family for God ; Jesus - before wife and husband
Mat. 10:38 : discipleship - cost
Mat. 10:39 : life - lose to save
Mat. 10:41 : rewards - as incentive
Mat. 11:1 : Moses - Jesus as new
Mat. 11:1-15 : John the Baptist - doubt
Mat. 11:2-19 : harmony-042
Mat. 11:5 : blind - healed; ministry - character of Messiah's
Mat. 11:6 : offense - rock of
Mat. 11:10 : angel - used of human ; cited - Mal._3:1; inspiration - verbal - it is written; John the Baptist
Mat. 11:11 : John the Baptist - greatest prophet; John the Baptist - least in kingdom is greater than
Mat. 11:11-12 : kingdom - of heaven
Mat. 11:12 : Holy Spirit - carried by ; kingdom - entry
Mat. 11:12-24 : exegesis - Mark_8:22
Mat. 11:13 : John the Baptist - law until; kingdom - violence suffers
Mat. 11:14 : John the Baptist - not Elijah
Mat. 11:16 : generation - this
Mat. 11:16-19 : ministry - variety
Mat. 11:18 : demonized - Jesus accused
Mat. 11:19 : John the Baptist - Nazirite; Nazirite - Jesus not
Mat. 11:20-23 : archaeology - Bethsaida
Mat. 11:20-24 : knowledge - middle ; sin - degrees
Mat. 11:20-30 : harmony-043
Mat. 11:21 : given - much - required
Mat. 11:23 : Hades
Mat. 11:23-24 : inerrancy - Jesus on scripture
Mat. 11:25 : hidden - by God; hidden - from wise; hidden - understanding of God; scripture - perspicuity ; wisdom - foolish
Mat. 11:25-26 : chosen - not
Mat. 11:27 : all things - under Jesus; authority - given to Son; revelation - initiated by God
Mat. 11:28 : atonement - unlimited ; salvation - universal desire of God
Mat. 11:29 : leader - servant
Mat. 11:29-30 : truth - freedom by
Mat. 12:1-8 : harmony-035
Mat. 12:1-12 : Sabbaths - plural
Mat. 12:3 : old testament - historical accuracy by Jesus; scripture - Jesus emphasizes
Mat. 12:4 : eating - showbread
Mat. 12:5 : Sabbath - work permitted in Temple ; scripture - Jesus emphasizes
Mat. 12:6 (comes Zerubbabel’s Temple) : shekinah - history
Mat. 12:7 : cited - Hos._6:6; sacrifice - mercy over
Mat. 12:8 : Sabbath - Lord of
Mat. 12:9 : synagogue - origin
Mat. 12:9-14 : harmony-036
Mat. 12:10-13 : hand - restored
Mat. 12:11 : animal - lost - help
Mat. 12:12 : humans - more valuable than animals
Mat. 12:12-13 : Sabbath - healing on
Mat. 12:15-21 : harmony-037
Mat. 12:18 : cited - Isa._42:1-4; cited - Isa._49:3; ministry - to Gentiles by God; subordinate - Jesus to Father
Mat. 12:18 (cf. Isa. 42:1) : prophets - foretold Jesus
Mat. 12:21 : messianic prophecy - sought by Gentiles ; ministry - to Gentiles by God
Mat. 12:22 : blind - healed; demon - identified by name
Mat. 12:22-37 : harmony-046
Mat. 12:24 : Beelzebub ; principalities - demonic
Mat. 12:26 : Satan - named explicitly
Mat. 12:28 : Holy Spirit - Jesus relied on ; kingdom - of God ; kingdom - present ; kingdom - upon or within ; kingdom - varied meanings ; millennial kingdom - Holy Spirit
Mat. 12:30 : kingdoms - only two
Mat. 12:31 : sin - unpardonable
Mat. 12:32 (rejection unforgivable) : Holy Spirit - deity
Mat. 12:34 : heart - and mouth
Mat. 12:34-35 : tongue - taming
Mat. 12:34-37 (ninth) : commandments - ten in NT
Mat. 12:36 : words - idle - judged
Mat. 12:37 : words - condemn you
Mat. 12:38-39 : sign - seeking
Mat. 12:38-45 : harmony-047
Mat. 12:39 : adultery - spiritual; Jonah - sign of ; messianic prophecy - resurrection; old testament - historical accuracy by Jesus; signs - seeking
Mat. 12:39-41 : inerrancy - Jesus on scripture
Mat. 12:40 : chronology - inclusive dating ; resurrection - duration until ; third day
Mat. 12:40-41 : scripture - inerrant - Jesus’ view
Mat. 12:41 : generation - this
Mat. 12:41-42 : resurrection - unjust
Mat. 12:42 : old testament - historical accuracy by Jesus; Sheba - Queen
Mat. 12:43 : Babylon - demons dwell
Mat. 12:43-45 : demons - seek embodiment
Mat. 12:45 : spirit - unclean - Israel
Mat. 12:45 (?) : Judas - Satan and
Mat. 12:46 : brothers - Jesus
Mat. 12:47 : manuscript - Traditional Text vs. Critical Text
Mat. 12:48-50 : brother - believers to Jesus
Mat. 12:50 : brothers - Jesus
Mat. 13 : exegesis - Mat._13
Mat. 13:1-23 : harmony-051
Mat. 13:3 : fruit - from root; sower - parable of
Mat. 13:3-23 : parable - sower
Mat. 13:6 : root - shallow
Mat. 13:8 : reaped - 100 fold
Mat. 13:10 : parables - purpose
Mat. 13:10-13 : parables - God uses
Mat. 13:11 : dead - spiritually ; hidden - understanding of God; kingdom - mystery ; kingdom - of heaven
Mat. 13:11-13 : natural man - foolish to
Mat. 13:12 : more - to those that have
Mat. 13:13-15 : kingdom - crisis
Mat. 13:14-15 : cited - Isa._6:9-10
Mat. 13:15 : quotation - example of varied styles
Mat. 13:18 : fruit - from root; sower - parable of
Mat. 13:18-19 : kingdom - present
Mat. 13:19 : Holy Spirit - carried by
Mat. 13:21 : apostasy - failure to abide
Mat. 13:22 : world - cares of; world - enmity with
Mat. 13:23 : kingdom - present ; reaped - 100 fold
Mat. 13:24 : kingdom - of heaven ; kingdom - of heaven parables
Mat. 13:24-25 : Satan - imitator
Mat. 13:24-53 : harmony-052
Mat. 13:29 : righteous - preserved
Mat. 13:30 : harvest - of judgment; reaping - wheat vs. tares; spiritual - growth
Mat. 13:31 : exegesis - Mat._13:31 ; kingdom - of heaven ; kingdom - of heaven parables; kingdom - of heaven vs. kingdom of God ; mustard - seed
Mat. 13:32 : birds - nest in branches; demons - birds, unclean
Mat. 13:33 : kingdom - of heaven ; kingdom - of heaven parables; type - leaven represents sin
Mat. 13:34 : kingdom - of heaven parables; parables - God uses; parables - only spoken
Mat. 13:35 : cited - Ps._78:2; foundation - of world; hidden - by God
Mat. 13:38 : Satan - imitator ; Satan - sons of; seed - of Satan
Mat. 13:39 : reaping - wheat vs. tares
Mat. 13:39-42 : harvest - of judgment
Mat. 13:40-43 : judgment - sheep and goat
Mat. 13:41 : angels - gather elect; judgment - gathered for; rapture - vs. second coming, second coming
Mat. 13:41-43 : angels - separate wicked and just
Mat. 13:42 : lake of fire - torment
Mat. 13:43 : shine - righteous
Mat. 13:44 : Israel - purchased; Israel - treasure
Mat. 13:44-45 : kingdom - of heaven
Mat. 13:45-46 : exegesis - Mat._13:45-46 ; sea - nations represented as
Mat. 13:46 : purchased - believers by Christ
Mat. 13:47 : fish - dragnet; kingdom - of heaven ; kingdom - of heaven parables; sea - cast into
Mat. 13:47-50 : judgment - sheep and goat
Mat. 13:48 : judgment - gathered for
Mat. 13:49 : angels - separate wicked and just; reaping - wheat vs. tares
Mat. 13:50 : lake of fire - torment
Mat. 13:52 : kingdom - of heaven ; kingdom - of heaven parables
Mat. 13:53 : Moses - Jesus as new
Mat. 13:53-58 : harmony-059
Mat. 13:54 : synagogue - origin
Mat. 13:55-56 : brothers - Jesus
Mat. 13:56 : sisters - of Jesus
Mat. 13:57 : honor - without at home
Mat. 13:58 : faithless - excluded
Mat. 14:1 : harmony-062
Mat. 14:1-12 : Herods
Mat. 14:2 : harmony-062
Mat. 14:4 : Antipas - Herodias ; John the Baptist - rebukes Herod
Mat. 14:6-12 : harmony-062
Mat. 14:10 : John the Baptist - killed
Mat. 14:13-21 : harmony-063
Mat. 14:16-21 : bread - miraculous supply
Mat. 14:17 : provision - 5 number of
Mat. 14:17-19 : bread - fish with
Mat. 14:19 : prayer - food
Mat. 14:20 : baskets - twelve vs. seven
Mat. 14:22 : prayer - food
Mat. 14:22-36 : harmony-064
Mat. 14:25 : water - walks on
Mat. 14:28-29 : Peter - boldness
Mat. 14:32 : storm - calmed
Mat. 14:33 : deity - Jesus worshiped ; worship - of Jesus
Mat. 14:34 : Galilee - sea - names
Mat. 14:36 : healing - by indirect means; hem - garment ; Tsitsith
Mat. 15:1-20 : harmony-067
Mat. 15:2 : purification - John_2:6
Mat. 15:3 : traditions - of men
Mat. 15:3-6 : capital punishment
Mat. 15:4 : cited - Deu._5:16; cited - Ex._21:17; inspiration - God through Moses
Mat. 15:4-6 (fifth) : commandments - ten in NT
Mat. 15:7-9 (cf. Isa. 29:13 literal/typical) : quotes - how NT quotes OT
Mat. 15:8-9 : cited - Isa._29:13
Mat. 15:9 : traditions - of men; worship - in vain
Mat. 15:11 : unclean - no food is
Mat. 15:13 : branches - broken off; reaping - wheat vs. tares
Mat. 15:18 : tongue - taming
Mat. 15:18-20 : heart - and mouth
Mat. 15:19 : heart - wicked
Mat. 15:19 (eighth) : commandments - ten in NT
Mat. 15:21-28 : harmony-068
Mat. 15:22 : Canaanites - destroy ; ministry - to Gentiles by Jesus
Mat. 15:24 : Jesus - sent to Israel; sheep - lost
Mat. 15:25 : deity - Jesus worshiped ; worship - of Jesus
Mat. 15:28 : healing - faith required; woman - gunai
Mat. 15:29-31 : harmony-069
Mat. 15:30 : blind - healed; demon - identified by name
Mat. 15:32 : 4000 - fed
Mat. 15:32-39 : harmony-070
Mat. 15:34-36 : bread - fish with
Mat. 15:34-38 : bread - miraculous supply
Mat. 15:36 : prayer - food
Mat. 15:37 : baskets - twelve vs. seven
Mat. 15:39 : blind - healed; exegesis - Mat._15:39
Mat. 16:1 : miracles - insufficient for belief
Mat. 16:1-4 : harmony-071
Mat. 16:4 : Jonah - sign of ; messianic prophecy - resurrection; signs - seeking
Mat. 16:4-12 : harmony-072
Mat. 16:6 : bread - daily
Mat. 16:6-12 : type - leaven represents sin
Mat. 16:8 : faith - reason
Mat. 16:9 : 4000 - fed
Mat. 16:10 : 5000 - fed
Mat. 16:13 : Philippi
Mat. 16:14 : Elijah - expected ; Jeremiah - mention
Mat. 16:16 : living - God; Messiah - Jesus proclaimed by others; who - do you say I am?
Mat. 16:17 : flesh - and blood ; revelation - initiated by God
Mat. 16:18 : church - beginning ; church - first mention; church - founded on; foundation - of church ; gates - of Hades; Hades ; Hebrew - gospels? ; languages used - in New Testament times ; messianic prophecy - stumbling block; Peter - stone - meaning; present - session ; rock - feminine gender applied to masculine object
Mat. 16:19 : binding - loosing ; keys; keys - to kingdom ; kingdom - of heaven ; open - no one shut
Mat. 16:21 : resurrection - duration until ; resurrection - Jesus predicts; salvation - OT saint's understanding
Mat. 16:21-22 : Jesus - death - reveals
Mat. 16:21-23 (Peter) : Satan - influences Godly
Mat. 16:21-28 : harmony-074
Mat. 16:23 : Satan - get behind me; Satan - named explicitly
Mat. 16:24 : discipleship - cost
Mat. 16:25 : life - lose to save
Mat. 16:26 : soul - destroyed
Mat. 16:27 : rewards - as incentive; second coming - angels = with Christ; shekinah - visible ; works - reward for
Mat. 16:28 : glory - Jesus appears in
Mat. 17:1-13 : harmony-075
Mat. 17:2 : light - and supernatural; shekinah - visible ; transfiguration - Jesus
Mat. 17:2-3 : glory - viewed
Mat. 17:3 : Elijah - one of two witnesses? ; law - and prophets; resurrection - of living and dead; soul - sleep - AGAINST ; two witnesses - required
Mat. 17:5 : clouds - with God; hear - Him; voice - God's audible
Mat. 17:6 : face - falling on before God
Mat. 17:7 : touch - restores strength
Mat. 17:10 : John the Baptist
Mat. 17:10-13 : Elijah - expected
Mat. 17:14-21 : harmony-076
Mat. 17:15-18 : demonization - vs. sickness
Mat. 17:16 : exorcism - failed
Mat. 17:20 : faith - mountains moved; mustard - seed
Mat. 17:21 : demons - power over all; fasting - for exorcism; manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text ; prayer - fasting and
Mat. 17:22 : betrayal - Jesus predicts; harmony-077 ; Jesus - death - reveals
Mat. 17:22-23 : salvation - OT saint's understanding
Mat. 17:23 : harmony-077 ; resurrection - duration until
Mat. 17:24 : money - coins
Mat. 17:24-27 : harmony-078
Mat. 17:26 : tax - unjust religious
Mat. 17:27 : fish - coin in mouth ; offense - avoid for ministry
Mat. 18:1 : kingdom - of heaven
Mat. 18:1-35 : harmony-079
Mat. 18:3 : child - enter kingdom as; kingdom - entry
Mat. 18:3-4 : kingdom - of heaven ; kingdom - varied meanings
Mat. 18:4 : humility - desirable
Mat. 18:5 : children - do not despise; received - others as Christ
Mat. 18:6 : children - do not despise; millstone - sea of Galilee ; stone - cast into sea
Mat. 18:9 : Gehenna - Valley of Hinnom
Mat. 18:10 : angel - guardian; angels - in presence of God; angels - ministering spirits ; children - do not despise
Mat. 18:11 : manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text
Mat. 18:12 : sheep - lost
Mat. 18:14 : perish - God will's none
Mat. 18:15-16 : division - handling
Mat. 18:15-17 : believer - sinning - consequences
Mat. 18:15-18 : church - discipline
Mat. 18:16 : cited - Deu._17:6; two witnesses - required
Mat. 18:17 : church - beginning
Mat. 18:18 : binding - loosing
Mat. 18:19-20 : fellowship - commanded
Mat. 18:20 : church - Jesus in midst
Mat. 18:21-35 : forgive - others
Mat. 18:22-35 : grace - lack between believers
Mat. 18:23 : kingdom - of heaven ; kingdom - of heaven parables
Mat. 18:24 : money - coins
Mat. 19:1 : harmony-095 ; Moses - Jesus as new
Mat. 19:1-12 : Perea - John the Baptist beheaded
Mat. 19:2 : harmony-095
Mat. 19:3-6 : scripture - inerrant - Jesus’ view
Mat. 19:3-9 : divorce
Mat. 19:3-12 : harmony-106
Mat. 19:4 : cited - Gen._1:27; cited - Gen._5:2; created - man by God; evolution - AGAINST ; old testament - historical accuracy by Jesus; scripture - Jesus emphasizes
Mat. 19:4-5 : homosexuality - AGAINST ; X0108 - homosexuality
Mat. 19:4-5 (cf. Gen. 2:24) : inspiration - scripture says = God says
Mat. 19:5 : monogamy
Mat. 19:6 : one - flesh
Mat. 19:7 : divorce - certificate
Mat. 19:7-8 : documentary hypothesis - AGAINST ; law - Moses wrote
Mat. 19:9 (seventh) : commandments - ten in NT
Mat. 19:10-12 : marriage - distraction from God
Mat. 19:11 : celibacy; celibacy - a gift
Mat. 19:12 : castration ; kingdom - of heaven
Mat. 19:13 : hands - laying on
Mat. 19:13-15 : harmony-107
Mat. 19:14 : children - do not despise; kingdom - of heaven
Mat. 19:15 : hands - laying on
Mat. 19:16 : eternal life - obtained
Mat. 19:16-22 : harmony-108
Mat. 19:17 : good - only God
Mat. 19:18 : cited - Ex._20:13-16
Mat. 19:18 (seventh) : commandments - ten in NT
Mat. 19:19 : cited - Deu._5:16-20; cited - Ex._20:12-16; cited - Lev._19:18; two commandments - second
Mat. 19:19 (fifth) : commandments - ten in NT
Mat. 19:21 : perfect - maturity
Mat. 19:23 : kingdom - entry; kingdom - of heaven ; rich - enter kingdom
Mat. 19:23-24 : kingdom - of heaven vs. kingdom of God
Mat. 19:24 : kingdom - of God ; rich - salvation more difficult; trusting - in riches
Mat. 19:26 : impossible - nothing with God
Mat. 19:28 : David - throne - Jesus on ; earth - regeneration ; Israel - millennial government; judges - apostles; millennial kingdom ; millennial kingdom - judgment in ; reign - of believers ; replacement theology - AGAINST
Mat. 19:28 (twelve) : tribes - ten not lost
Mat. 19:29 : leaving - posessions and family
Mat. 20:1 : kingdom - of heaven ; kingdom - of heaven parables
Mat. 20:1-15 : salvation - last minute
Mat. 20:1-16 : equity - in ministry; harmony-109
Mat. 20:9 : money - coins
Mat. 20:9-15 : jealousy - example
Mat. 20:12 : shekinah - comes to temple
Mat. 20:15 : grace - opposed
Mat. 20:16 : called - subset; predestination - of God
Mat. 20:17-19 : harmony-110 ; salvation - OT saint's understanding
Mat. 20:18 : Jesus - death - reveals
Mat. 20:18-19 : crucifixion - responsibility
Mat. 20:19 : resurrection - duration until ; resurrection - Jesus predicts; stoning - crucifixion instead
Mat. 20:20 : deity - Jesus worshiped
Mat. 20:20-21 : kingdom - offered - literal
Mat. 20:20-28 : harmony-111
Mat. 20:22 : baptism - into death; cup - drinking as negative; John - martyrdom
Mat. 20:23 : John - death predicted ; replacement theology - AGAINST
Mat. 20:25-26 : leader - servant
Mat. 20:25-28 : kingdom - varied meanings
Mat. 20:28 : ransom - believers by Jesus
Mat. 20:29-34 : harmony-112
Mat. 20:30 : blind - healed; difficulty - blind men healed - one vs. two
Mat. 21:1 : messianic prophecy - timing of presentation ; Sabbath - day's journey between Jerusalem and Mt. of Olives
Mat. 21:1-11 : harmony-116
Mat. 21:2 : donkey - ridden at coronation; hermeneutics - allegory ; messianic prophecy - on a donkey ; tenth day of Nisan
Mat. 21:3 : bread - holy eaten by David
Mat. 21:5 : donkey - carrying sacrifice; donkey - firstborn redeemed by lamb
Mat. 21:7-10 : chronology - A.D. 0033 (18 Nisan) - triumphal entry of Christ - Steinmann
Mat. 21:9 : messianic prophecy - comes in name of Lord; name - of the Lord
Mat. 21:12 : difficulty - chronology reversed ; harmony-117 ; harmony-118 ; offering - purchase; temple - cleansed 2nd time
Mat. 21:12 (cleanses Zerubbabel’s temple) : shekinah - history
Mat. 21:13 : cited - Isa._56:7; cited - Jer._7:11; harmony-118 ; inspiration - verbal - it is written; name - God's dwells in temple; temple - den of thieves; temple - house of prayer
Mat. 21:14 : blind - healed; harmony-119
Mat. 21:16 : cited - Ps._8:2; scripture - Jesus emphasizes
Mat. 21:17-22 : harmony-121
Mat. 21:18 : difficulty - chronology reversed
Mat. 21:18-22 : fig tree - unfruitful
Mat. 21:21 : faith - mountains moved; mountain - into sea; sea - cast into
Mat. 21:25 : baptism - origin
Mat. 21:28 : vine - Israel
Mat. 21:28-30 : disobedience
Mat. 21:28-31 : harmony-122
Mat. 21:31 : kingdom - of God ; kingdom - varied meanings
Mat. 21:33 : vine - Israel
Mat. 21:33-46 : harmony-123
Mat. 21:41 : vineyard - new keeper
Mat. 21:42 : cited - Ps._118:22-23; messianic prophecy - stumbling block; scripture - Jesus emphasizes
Mat. 21:43 : Israel - ethnos; Israel - rejected temporarily ; kingdom - of God ; kingdom - varied meanings ; nation - church?
Mat. 21:44 : manuscript - Mat._21:44 ; manuscript - Traditional Text vs. Critical Text ; stone - cut without hands
Mat. 22:1-10 : parable - wedding feast
Mat. 22:1-14 : harmony-124 ; marriage - supper
Mat. 22:2 : bride - of Christ ; bride - of God ; kingdom - of heaven ; kingdom - of heaven parables; marriage - of lamb
Mat. 22:7 : Jerusalem - destruction
Mat. 22:11 : white - robes
Mat. 22:11-22 : righteousness - clothed
Mat. 22:12 : mouth - stopped - law
Mat. 22:13 : lake of fire - torment
Mat. 22:14 : predestination - of God
Mat. 22:15-22 : harmony-125
Mat. 22:16 : fear - of man
Mat. 22:21 : Caesar - render unto ; taxes - pay
Mat. 22:23 : Sadducees - deny supernatural ; supernatural - denied
Mat. 22:23-33 : harmony-126 ; resurrection - disbelief
Mat. 22:24 : levirate - marriage
Mat. 22:25 : seven - brothers
Mat. 22:29-32 : Sadducees - deny supernatural
Mat. 22:30 : angels - sexuality? ; marriage - given in ; marriage - not given in heaven
Mat. 22:30-31 : resurrection - order
Mat. 22:31 : inspiration - verbal ; scripture - Jesus emphasizes
Mat. 22:31-32 : inerrancy - reliance on details
Mat. 22:32 : Abraham - Isaac - Jacob - God of; bury - dead ; cited - Ex._3:6; cited - Ex._3:15; cited - Gen._17:7; cited - Gen._26:24; cited - Gen._28:21; covenant - Abrahamic; dead - spiritually ; inerrancy - scripture ; living - God
Mat. 22:34-40 : harmony-127
Mat. 22:37 : cited - Deu._6:5; cited - Deu._10:12; cited - Deu._30:6; shema - hear O Israel ; two commandments - first
Mat. 22:37 (first) : commandments - ten in NT
Mat. 22:39 : cited - Lev._19:18; law - fulfilled by love
Mat. 22:40 : commandments - of Jesus
Mat. 22:41-45 : inerrancy - reliance on details
Mat. 22:43 : Holy Spirit - prophecy by; inerrancy - scripture ; inspiration - verbal
Mat. 22:44 : cited - Ps._110:1; deity - Jesus eternal ; footstool - enemies made his; right hand - Jesus of Throne
Mat. 22:44-45 : David - Son as Lord
Mat. 23 : harmony-128
Mat. 23:2 : Moses - seat
Mat. 23:3-8 : hypocrisy - religious
Mat. 23:5 : hem - garment ; Tsitsith
Mat. 23:6 : synagogue - origin
Mat. 23:9 : pope - AGAINST
Mat. 23:10 : teacher - Jesus only
Mat. 23:11-12 : leader - servant; pride - AGAINST
Mat. 23:12 : exalted - humble; humility - desirable
Mat. 23:13 : kingdom - of heaven
Mat. 23:13-16 : hypocrisy - religious
Mat. 23:14 : manuscript - Textus Receptus verses not in Critical Text ; manuscript - Traditional Text vs. Critical Text
Mat. 23:15 : evangelists - Jewish ; Gehenna - Valley of Hinnom ; proselyte - to Judaism
Mat. 23:23 : giving - devotional scriptures; tithing - less important than
Mat. 23:24 : gnats - unclean
Mat. 23:25 : Zechariah - mentioned
Mat. 23:25-33 : hypocrisy - religious
Mat. 23:27 : whitewashed
Mat. 23:31 : temple - dwelling of God
Mat. 23:31-32 : father - sin affects son
Mat. 23:33 : Gehenna - Valley of Hinnom
Mat. 23:34 : crucifixion - prophesied; synagogue - origin
Mat. 23:34 (sends prophets) : deity - Jesus does divine works
Mat. 23:35 : exegesis - Mat._23:35 ; old testament - historical accuracy by Jesus; you - not referring to contemporaries ; Zechariah - stoned
Mat. 23:36 : generation - this
Mat. 23:37 : harmony-131
Mat. 23:37 (wooed Jerusalem) : deity - Jesus does divine works
Mat. 23:38 : shekinah - departs temple ; temple - desolate
Mat. 23:38 (departs Zerubbabel’s temple) : shekinah - history
Mat. 23:38-39 : temple - tribulation
Mat. 23:39 : cited - Ps._118:26; messianic prophecy - comes in name of Lord; name - of the Lord; nation - church? ; replacement theology - AGAINST ; second coming - preconditions ; you - not referring to contemporaries
Mat. 23:39 (blessed is he) : until - and Israel
Mat. 24 : harmony-130
Mat. 24:1-3 : footstep - on Mt. of Olives ; shekinah - departs temple
Mat. 24:2 : temple - boasting in; temple - destroyed
Mat. 24:3 (departs to Mt. Olives) : shekinah - history
Mat. 24:5 : Antichrist - Danite? ; false - christs ; Messiah - false
Mat. 24:5-7 : Revelation - book of - synoptic parallels
Mat. 24:6 : war - rumors of
Mat. 24:7 : earthquakes - predicted
Mat. 24:8 : childbirth - pain - tribulation; tribulation - terms - birth pangs
Mat. 24:9 : hated - by world ; hated - for Jesus’ sake
Mat. 24:9-14 : exegesis - Mat._24:9-14
Mat. 24:10 : betrayal - among believers
Mat. 24:10-12 : apostasy - the
Mat. 24:11 : prophets - false ; Revelation - book of - synoptic parallels
Mat. 24:12 : lawlessness - trust lost
Mat. 24:13 : gospel - preached all nations ; gospel - preached before end
Mat. 24:14 : gospel - as witness; gospel of kingdom - preached to whole earth; rapture - vs. second coming - contrast
Mat. 24:15 : abomination - desolation - fulfillment theories ; abomination - desolation - temple ; abomination - desolation - timing ; chronology - B.C. 0457 - seventy sevens begins - Mauro ; cited - Dan._9:27; cited - Dan._11:31; cited - Dan._12:11; Daniel - book mentioned elsewhere in Scripture; Holy Place; Holy Place - stand in; inerrancy - Jesus on scripture ; preterism - AGAINST ; prophet - Daniel ; scripture - perspicuity ; temple - tribulation ; temple - tribulation - Augustine of Hippo
Mat. 24:15 (?) : idol - abomination
Mat. 24:15-31 : rapture - vs. second coming, second coming
Mat. 24:17 : five - provision
Mat. 24:19 : pregnant - woe to those
Mat. 24:20 : exegesis - Mat._24:20 ; Sabbath - gates closed; Sabbath - modern Israel
Mat. 24:21 : Jacob's - trouble; tribulation - great ; tribulation - terms
Mat. 24:21-22 : preterism - AGAINST
Mat. 24:22 : chosen - Israel ; exegesis - Mat._24:22 ; tribulation - great - shortened
Mat. 24:23-25 : scripture - experience - judge by
Mat. 24:24 : chosen - believers ; deceived - elect; false - christs ; miracles - not of God; prophets - false ; signs - and wonders
Mat. 24:25 : scripture - permanent ; wise - believers to be
Mat. 24:26 : desert - prophet expected from; room - inner - false Christs
Mat. 24:27 : lightning - reappearance of Christ; visible - return of Christ
Mat. 24:28 : birds - feed on dead; judge - Christ appointed
Mat. 24:28-31 : angels - separate wicked and just
Mat. 24:29 : preterism - AGAINST ; stars - fall ; stars - no light from; sun - sign - Christ events ; sun - signs in ; tribulation - terms
Mat. 24:29-30 : tribulation - second coming after
Mat. 24:30 : clouds - with God; man - son of as explicit title of Messiah; Messiah - sought by Israel; second coming; shekinah - visible ; sign - Son of Man ; visible - return of Christ
Mat. 24:30 (cf. Dan. 7:14) : prophets - foretold Jesus
Mat. 24:30 (Jesus) : second coming - revealed on
Mat. 24:31 : angels - gather elect; chosen - believers ; gathered - from heaven; gathered - Israel in faith ; replacement theology - AGAINST ; saints - gathering of; Satan - imitator ; trumpet - elect gathered
Mat. 24:31 (?) : return - of Israel
Mat. 24:33 : times - know
Mat. 24:34 : generation - this ; time - short
Mat. 24:35 : earth - new ; heaven - and earth pass away; scripture - permanent ; Word - preserved
Mat. 24:36 : exegesis - Mat._24:36 ; thief - Jesus comes like ; unknown - by Jesus
Mat. 24:37 : old testament - historical accuracy by Jesus
Mat. 24:37-39 : inerrancy - Jesus on scripture
Mat. 24:37-41 : rapture - vs. second coming - contrast
Mat. 24:38-39 : marriage - prevented by God's judgment; scripture - inerrant - Jesus’ view
Mat. 24:40 : rapture - not in view
Mat. 24:42 : thief - Jesus comes like ; unknown - by Jesus; watch - for Christ
Mat. 24:42-51 : imminency - rapture
Mat. 24:44 : thief - Jesus comes like
Mat. 24:48 : time - short
Mat. 24:50 : thief - Jesus comes like
Mat. 24:50-51 : eternal security - AGAINST - Scriptures used
Mat. 24:51 : covenant - animals cut in two
Mat. 25:1 : bride - of Christ ; bride - of God ; kingdom - of heaven ; kingdom - of heaven parables; marriage - companions
Mat. 25:1-13 : eternal security - AGAINST - Scriptures used ; exegesis - Mat._25:1-13 ; imminency - rapture ; marriage - supper ; parable - ten virgins ; type - oil represents Holy Spirit
Mat. 25:1-30 : harmony-133
Mat. 25:2 : five - provision
Mat. 25:7 : wise - believers to be
Mat. 25:10 : marriage - of lamb
Mat. 25:12 : unknown - by Jesus
Mat. 25:13 : thief - Jesus comes like ; watch - for Christ
Mat. 25:14 : kingdom - of heaven parables; talents - parable
Mat. 25:14-30 : eternal security - AGAINST - Scriptures used ; money - coins
Mat. 25:15 : five - provision
Mat. 25:27 : usury - AGAINST
Mat. 25:28 : more - to those that have
Mat. 25:31 : angels - second coming; David - throne - distinct from God's ; David - throne - Jesus on ; judge - Christ appointed ; king - Jesus as literal; kingdom - church does not bring ; kingdom - earthly ; millennial kingdom - posttribulational population problem ; rapture - posttribulational - AGAINST ; replacement theology - AGAINST
Mat. 25:31-32 : angels - separate wicked and just
Mat. 25:31-34 : rapture - vs. second coming - contrast
Mat. 25:31-46 : harmony-134 ; judgment - sheep and goat
Mat. 25:32 : Gentiles - all nations (ethne) denotes; judge - of living and dead
Mat. 25:33-34 : kingdom - entry; sheep - enter kingdom
Mat. 25:34 : foundation - of world; millennial kingdom ; rapture - populating the millennium
Mat. 25:36 : prison - believers ; prisoners - minister to
Mat. 25:40 : brothers - Jesus - Jews ; poor - duty to; received - others as Christ
Mat. 25:40-41 : bless - those who bless
Mat. 25:41 : demons - imprisoned; Gehenna - prepared for devil and his angels; left hand; Satan - imitator ; second coming - killed at
Mat. 25:41-46 : lake of fire - eternal
Mat. 25:43 : prison - believers ; prisoners - minister to
Mat. 25:45 : bless - those who bless ; brothers - Jesus - Jews ; received - others as Christ
Mat. 26:1 : Moses - Jesus as new
Mat. 26:2 : death - Jesus predicts own; stoning - crucifixion instead
Mat. 26:3 : Caiaphas - ossuary of
Mat. 26:3-4 : type - Joseph of Christ
Mat. 26:6-13 : harmony-135
Mat. 26:7 : anointed - Jesus; anointed - Jesus twice while alive
Mat. 26:11 (?) : poor - always will be
Mat. 26:12 : anointed - Jesus for burial
Mat. 26:13 : Mary Magdalene - remembered
Mat. 26:14 : money - coins
Mat. 26:14-15 : type - Joseph of Christ
Mat. 26:14-16 : apostles - tradition of death
Mat. 26:15 : 30 - pieces of silver
Mat. 26:17-20 : crucifixion - vs. Passover ; ministry - length of Jesus'
Mat. 26:17-30 : harmony-136
Mat. 26:21-25 : harmony-139
Mat. 26:23 : harmony-138
Mat. 26:24 : created - for destruction; free will - vs. sovereignty of God ; inspiration - verbal - it is written; sovereignty - vs. responsibility
Mat. 26:25 : Judas - identified; rabbi - Jesus
Mat. 26:26 : communion ; X0112 - communion
Mat. 26:28 : atonement - by blood ; atonement - limited ; blood - covenant; covenant - new ; covenant - new - church ; covenant - new - sin forgiven; type - wine represents blood
Mat. 26:28 (remitting) : blood - characteristics of Christ's
Mat. 26:29 : wine - enjoyed ; wine - Jesus abstains from; wine - used in celebration
Mat. 26:29 (?) : marriage - supper
Mat. 26:30 : communion - cups ; harmony-142 ; Sabbath - day's journey between Jerusalem and Mt. of Olives
Mat. 26:31 : cited - Zec._13:7; crucifixion - will of God; inspiration - verbal - it is written; shepherd - struck
Mat. 26:31 (cf. Zec. 13:7) : prophecy - gaps of time within
Mat. 26:31-33 : stumble - by persecution
Mat. 26:33 : Peter - boldness
Mat. 26:33-35 : Peter - denies Jesus
Mat. 26:35 : apostles - forsake Jesus
Mat. 26:36 : KJV - errors?
Mat. 26:36-46 : harmony-142
Mat. 26:38 : discouraged - Jesus; humanity - of Jesus; Jesus - soul and spirit
Mat. 26:39 : cries - Jesus’ heard; cup - God's wrath; Gethsemane - prayer in; obedience - one man; prayer - of Jesus heard; will - Father's will be done
Mat. 26:40 : prayer - sleep during
Mat. 26:41 : Peter - denies Jesus
Mat. 26:41 (vs. Mark 14:38) : KJV - variety of translation
Mat. 26:42 : cup - God's wrath
Mat. 26:47-56 : harmony-143
Mat. 26:49 : kisses - deceitful; rabbi - Jesus
Mat. 26:50 : question - rhetorical by God
Mat. 26:51 : ear - cut off
Mat. 26:53 : patience - of God
Mat. 26:54 : scripture - fulfilled
Mat. 26:56 : apostles - forsake Jesus; scripture - fulfilled
Mat. 26:57 : Caiaphas - ossuary of ; harmony-144
Mat. 26:57-58 : trials - of Christ
Mat. 26:58 : harmony-144
Mat. 26:59-68 : harmony-145
Mat. 26:61 : temple - body as ; temple - built by Messiah
Mat. 26:63 : living - God; silent - Jesus when accused; son of God - Jesus claims
Mat. 26:63-64 : son of God - is son of man
Mat. 26:63-66 : tomb - sealed
Mat. 26:64 : clouds - with God; man - son of as explicit title of Messiah; preterism - AGAINST ; rapture - vs. second coming, second coming ; you - not referring to contemporaries
Mat. 26:65 : high priest - forbidden to tear clothes
Mat. 26:66 : blasphemy - capital offence
Mat. 26:67 : cheek - struck; messianic prophecy - disfigured
Mat. 26:67-68 : judge - not by sight
Mat. 26:69-75 : harmony-144
Mat. 26:70-75 : Peter - denies Jesus
Mat. 26:74 : present - session
Mat. 27 : Ai - coins from
Mat. 27:1 : harmony-146
Mat. 27:1-2 : trials - of Christ
Mat. 27:2 : archaeology - Pilate ; harmony-146
Mat. 27:3 : 30 - pieces of silver ; Judas - repents
Mat. 27:3-5 : apostles - tradition of death
Mat. 27:4 : messianic prophecy - innocent
Mat. 27:4 (innocent) : blood - characteristics of Christ's
Mat. 27:5 : difficulty - death of Judas ; Satan - destroyer
Mat. 27:7 : difficulty - potter's field
Mat. 27:9 : cited - Zec._11:13; exegesis - Mat._27:9 ; Jeremiah - mention; prophecy - Jeremiah or Zechariah?
Mat. 27:10 : cited - Jer._32:6-9; cited - Zec._11:12-13
Mat. 27:11 : king - of Jews
Mat. 27:11-14 : harmony-146
Mat. 27:11-26 : trials - of Christ
Mat. 27:12 : silent - Jesus when accused
Mat. 27:14 : silent - Jesus when accused
Mat. 27:15-26 : harmony-148
Mat. 27:16 : Barabbas - son of Father
Mat. 27:19 : righteous - Messiah; type - Joseph of Christ ; wife - husband listen to
Mat. 27:19-20 : dream - Gentile warned; dreams - from God
Mat. 27:21 : Barabbas - son of Father
Mat. 27:24 : hands - washed in innocence; righteous - Messiah; type - Joseph of Christ
Mat. 27:25 : blood - on own head; generational - iniquity
Mat. 27:26 : stripes - Jesus
Mat. 27:27 : messianic prophecy - disfigured
Mat. 27:27-31 : harmony-149
Mat. 27:28 : tola - worm
Mat. 27:29 : king - of Jews ; patience - of God; thorns - represent sin
Mat. 27:29 (stephanos) : crown - stephanos vs diadema and Christ
Mat. 27:31-34 : harmony-150
Mat. 27:32 : burden - compelled to carry; Simon - of Cyrean
Mat. 27:33 : skull - place of
Mat. 27:33-34 : crucifixion - event 01
Mat. 27:34 : wine - Jesus abstains from
Mat. 27:35 : cited - Ps._22:18; crucifixion - event 04 ; messianic prophecy - lots cast for garments; pierced - hands ; type - Joseph of Christ
Mat. 27:35-37 : type - Joseph of Christ
Mat. 27:35-38 : crucifixion - event 02
Mat. 27:35-56 : harmony-151
Mat. 27:37 : cross - configuration ; king - of Jews
Mat. 27:37-39 : type - Joseph of Christ
Mat. 27:38 : transgressors - numbered with; two - typology; typology - two of same with different destinies
Mat. 27:39 : ridiculed - Jesus
Mat. 27:39-44 : crucifixion - event 05
Mat. 27:40 : temple - body as ; temple - built by Messiah
Mat. 27:42 : miracles - insufficient for belief; prophecy - by unbelievers; saved - others by Jesus
Mat. 27:43 : rescue - from cross
Mat. 27:44 : robbers - mock Jesus; thieves - both reviled
Mat. 27:45 : crucifixion - event 09 ; sun - sign - Christ events
Mat. 27:46 : Aramaic - evidence in New Testament ; cited - Ps._22:1; cries - Jesus’ heard; forsaken - Messiah by God; my - God ; prayer - of Jesus heard
Mat. 27:46-47 : crucifixion - event 10
Mat. 27:48 : crucifixion - thirst during
Mat. 27:50 : chronology - A.D. 0029 - crucifixion of Christ - Klassen ; chronology - A.D. 0030 - crucifixion of Christ - Bruce ; chronology - A.D. 0030 - crucifixion of Christ - Jones ; chronology - A.D. 0030 - crucifixion of Christ - Lanser ; chronology - A.D. 0030 - crucifixion of Christ - Thomas ; chronology - A.D. 0032 - crucifixion of Christ - Anderson ; chronology - A.D. 0032 - crucifixion of Christ - Showers ; chronology - A.D. 0033 (14 Nisan, April 3) - crucifixion of Christ - Steinmann ; chronology - A.D. 0033 - crucifixion of Christ - Finegan ; chronology - A.D. 0033 - crucifixion of Christ - Hoehner ; chronology - A.D. 0033 - crucifixion of Christ - Young ; crucifixion - event 14 ; Jesus - control of death
Mat. 27:51 : veil - torn in two
Mat. 27:52 : dead - cast out
Mat. 27:52-53 : firstfruits - of dead
Mat. 27:54 : earthquake - from God
Mat. 27:57 : Arimathea - Joseph of; rich - godly
Mat. 27:57-60 : messianic prophecy - grave with rich
Mat. 27:57-66 : harmony-152
Mat. 27:59 : communion - Matzo
Mat. 27:62 : crucifixion - day of preparation ; preparation - day of Jesus died
Mat. 27:63-4 : resurrection - duration until
Mat. 27:66 : guard - killed for laxity
Mat. 28:1 : crucifixion - day of preparation ; day - period ; resurrection - Christ - event 02 ; Sabbaths - plural
Mat. 28:2 : resurrection - Christ - event 01
Mat. 28:2-15 : harmony-153
Mat. 28:3 : angels - appearance of; white - robes
Mat. 28:4 : angels - feared
Mat. 28:5 : difficulty - angels at tomb of Jesus - one vs. two ; resurrection - of Jesus
Mat. 28:5-7 : resurrection - Christ - event 02
Mat. 28:6 : angels - Jesus above; resurrection - anniversary
Mat. 28:8 : resurrection - Christ - event 03
Mat. 28:9 : deity - Jesus worshiped ; messianic prophecy - resurrection; worship - of Jesus
Mat. 28:9-10 : resurrection - appearances after ; resurrection - Christ - event 07
Mat. 28:10 : brothers - Jesus
Mat. 28:11-15 : resurrection - Christ - event 08
Mat. 28:13 : tomb - sealed
Mat. 28:16 : harmony-158
Mat. 28:16-20 : harmony-159; harmony-160 ; resurrection - appearances after ; resurrection - Christ - event 16
Mat. 28:17 : deity - Jesus worshiped ; worship - of Jesus
Mat. 28:18 : all things - under Jesus; authority - given to Son
Mat. 28:18-20 : commissions - two distinct ; great - commission
Mat. 28:19 : atonement - unlimited ; baptism - in name of; Holy Spirit - equated with Father and Son; salvation - baptism and ; Trinity
Mat. 28:19-20 : dispensationalism - hyper - AGAINST ; gospel - social - AGAINST
Mat. 28:20 : Christ - believers indwelt by ; leave - God will never; spiritual gifts - vs. responsibilities
material : material - for spiritual; spiritual - vs. material
material - for spiritual : Rom. 15:27; 1Cor. 9:11; Gal. 6:6
material - vs. spiritual : spiritual - vs. material
materialism : covetousness - consumerism; Darwinism - amoral ; materialism - irrational ; materialism - scientism ; science - limits
materialism - amoral : Darwinism - amoral
materialism - covetousness : covetousness - consumerism
materialism - irrational :

✪ See materialism - scientism. "There is, after all, nothing inherently reasonable in the conviction that all of reality is simply an accidental confluence of physical causes, without any transcendent source or end. Materialism is not a fact of experience or a deduction of logic; it is a metaphysical prejudice, nothing more, and one that is arguably more irrational than almost any other." Ref-1290, p. 103. "materialism is a grossly incoherent superstition; that the strict materialist is something of a benighted and pitiable savage, blinded by an irrational commitment to a logically impossible position; and that every "primitive" who looks at the world about him and wonders what god made it is a profounder thinker than the convinced atheist who would dismiss such a question as infantile." Ref-1290, p. 104. "[Van Til] regularly satirized the pretensions of unbelief: “Nobody knows what is true, but of course you are wrong and I am right.” The unbeliever, he said, is like a child slapping her daddy while she is supported by his lap. He is like a thief who walks into a private home, ignores all the signs that the property belongs to its owner, and proceeds to carry off the merchandise, later protesting that he did not realize it belonged to somebody else." Ref-1344, p. 28. "In a universe of chance, there is no logical order, except one that man creates out of his own mind. If man creates it, then in principle he must know it omnisciently. But there is no reason to suppose that that humanly imposed order has any relation to actual facts. Nor can the facts themselves be intelligible in such a worldview. Hence, man is left with absolute ignorance. Van Ti’s overall philosophical conclusion is that logic presupposes a Christian worldview." Ref-1344, p. 154. "One cannot deny God without affirming him, because apart from God denials are meaningless. So, to use Van Til’s frequent illustration, the unbeliever is like a child slapping her father while being supported by his lap." Ref-1344, p. 201. "Van Til is saying that one one abandons God as the basis of knowledge, one is forced to say that facts, laws, and subjects (thinking persons) are “just there.” They are not the result of any plan or rational ordering. They are the result of chance alone. As such, the rational order of the facts, laws, and subjects is unreliable. It may be only temporary, or only apparent." Ref-1344, p. 328. "Van Til’s transcendental or presupposition argument is correct in the goal that it sets for the apologist: to show that no meaning, intelligibility, or predication is possible apart from the God of Scripture." Ref-1344, p. 399. "Van Til . . . says that unbelievers cannot consistently and regularly deny Christianity, that they can exist only on “borrowed capital,” inconsistently making use of Christian ideas which they wish to reject." Ref-1344, p. 418. "The author is Professor of Philosophy at New York University. He shows a deep knowledge of evolutionary concepts, and those who disagree with him cannot reject his contentions based on his lack of sufficient understanding of the subject. Nagel is no ‘religious apologist’. He openly identifies himself as an atheist (p. 95), and states that his skepticism of certain aspects of evolutionistic thinking is not driven either by religious considerations or by preference of any definite alternative (p. 7). . . . He comments: “Whatever one may think about the possibility of a designer, the prevailing doctrine--that the appearance of life from dead matter and its evolution through accidental mutation and natural selection to its present forms has involved nothing but the operation of physical law--cannot be regarded as unassailable” (p. 11). . . . Nagel also rejects explanations for the ‘specialness’ of the universe based on the idea of infinite universes, in which ours happens to be the only one that can support life. Merely being a condition for existence is not an explanation for it. For instance, if one were to ask why the air pressure inside a transcontinental jet is close to that of sea level, it would not suffice as an explanation merely to be told that were it not so, everyone on the plane would be dead (p. 95)." John Woodmorappe, Another knowledgable atheist acknowledges the inadequacy of materialistic evolutionary reductionism, Ref-0784 27(2) 2013, 21-22, pp. 21. "Atheists are not immune from bias, as any cursory reading of their work shows. The fact that most of them still hold to a form of logical positivism and hitch it up to philosophical naturalism seems more apparent to their detractors oftentimes than it does to them. How often, e.g. do we hear atheist evolutionists say they do not consider any other definition of science than naturalism “good science”? It does not matter to these people that the founders of science did not hold such a definition, and would therefore not be considered scientists if these people were right. The patent absurdity of saying Copernicus, Galileo, Newton, Boyle, Pascal, Kelvin, Faraday, Maxwell etc. were not scientists because they were supernaturalists ought to silence such men. What is their real problem? It is clear enough. They hate God. So they define science their way (eliminating the luminaries above in the process) and then they can control the field." Paul Henebury, Atheism Presupposes Theism, p. 2., [http://www.spiritandtruth.org/teaching/documents/articles/166/166.pdf] accessed 20140126. "Recall that the Christian Bible asserts that the unbeliever is utilizing concepts and criteria borrowed from God and smuggled into unbelieving interpretations of life. Reason, justice, normativity, ethical norms, induction, truth, goodness, scientific laws: these lay outside of those unbiblical outlooks. It is the importing of these good gifts of God into philosophies which cannot support them nor account for them, which renders the unbeliever culpable (John 3:19-21; Romans 1:18-25)." Paul Henebury, Atheism Presupposes Theism, p. 9., [http://www.spiritandtruth.org/teaching/documents/articles/166/166.pdf] accessed 20140126. "The default position of nearly every atheist you will come up against will be that they are neutral. They just want the facts. They are patiently waiting to be convinced that Christianity is not a bunch of illogical hokum. That entirely naive stance is the whole basis for their argument against Christianity, and they will try to stick to it like super-glue. It is the thickest stump on their argumentative stool. . . . Atheists must tenaciously believe in the phantom of neutrality. To change the metaphor, it is the curtain behind which their prejudicial opinions and raw emotions conceal themselves. When you point out to them that no one is without bias they will very often ignore the comment. . . . a naturalist . . . will only accept naturalistic explanations of things. Supernaturalism is out. Hence, the Christian worldview is out: not (please note) at the end of the discussion, but before we even start! And that’s what being unbiased looks like." Paul Henebury, Atheism Presupposes Theism, p. 11., [http://www.spiritandtruth.org/teaching/documents/articles/166/166.pdf] accessed 20140126. "As the late Paul Feyerabend thought, it’s not atheism that destroys mind, but strict materialism." Ref-1561, par. 4069. "We live in the west in an age of scientism – the naive belief that science can answer every question and that any question it can’t answer isn’t a proper question. Today’s intellectual climate is like a sitting room where only the naturalists are allowed to sit in the chairs, then anyone who is not sitting in a chair is told (in the name of tolerance) to leave. MIT Nuclear Physicist Ian Hutchinson calls the belief that all knowledge comes from the natural sciences “a ghastly intellectual mistake” – Monopolizing Knowledge, ch.1. It again is self-evidently false, since the dictum “all true knowledge comes from the natural sciences” is not a statement testable by the natural sciences. Scientism is the cultural imperialism of the Western academic world." — Henebury, Paul - The Biblical Worldview (Against All Others), 20210130125538.pdf.


materialism - limits : science - limits
materialism - scientism :

"The column, which is based on Hutchinson’s new book, Monopolizing Knowledge, gets off to a good start. He distinguishes between “science” and “scientism.” In a quotation from his book, which introduces the column, he tells us: “Scientism says, or at least implicitly assumes, that rational knowledge is scientific, and everything else that claims that status of knowledge is just superstition, irrationality, emotion, or nonsense.” And in his first paragraph, he writes: “One of the most visible conflicts in current culture is between “scientism” and religion. Because religious knowledge differs from scientific knowledge, scientism claims (or at least assumes) that it must therefore be inferior. However, there are many other important beliefs, secular as well as religious, which are justified and rational, but not scientific, and therefore marginalized by scientism. And if that is so, then scientism is a ghastly intellectual mistake.”" -- Thomas Cudworth, Does Ian Hutchinson Successfully Avoid “Scientism”?, Uncommon Descent, Dec. 8, 2011. [http://www.uncommondescent.com/intelligent-design/does-ian-hutchinson-successfully-avoid-scientism/] accessed 20160111. "It is an anti-supernaturalistic universe that is so urgently desired by these people, and the device used to insure the supernatural realm keeps out of the way is the philosophical procedure called “methodological naturalism” (MN). In a strange twist of fate MN was actually introduced by Christian natural theologians embarrassed by the “awkward” or even “evil” design of things in the world. These men did not wish to ascribe such things as disease and parasites to God. But, as the Enlightenment came into full swing, the Bible was attacked and Christianity doubted and science as naturalism went its own way with MN to guide it. Oftentimes today science is actually defined as MN, whether it needs to be defined that way or not. It does not. As Phillip E. Johnson notes, MN in science is only superficially reconcilable with theism...When MN is understood profoundly, theism becomes intellectually untenable... A methodological naturalist defines science as the search for the best naturalistic theories. A theory would not be naturalistic if it left something (such as the existence of genetic information or consciousness) to be explained by a supernatural cause. [Reason in the Balance, 208] Or as Stephen Meyer describes it, scientists should accept as a working assumption that all features of the natural world can be explained by material causes without recourse to purposive intelligence, mind, or conscious agency. [Darwin's Doubt, 19.] (Meyer rejects this view.)" -- Paul Henebury, News from Telos Theological Ministries!, January 11, 2016. "Intellectual historians and historians of science typically identify the shift away from the theistic foundations of modern science with three major developments in Western intellectual history: first, the Enlightenment idea that human reason could replace and function autonomously from religious belief; 1 second, the increasing skepticism about the existence of God, or at least about the soundness of arguments for God’s existence, among many Enlightenment philosophers; and third, the rise of scientific materialism and with it both new norms of scientific practice and a worldview allegedly based on science that affirms matter and energy, rather than God, as the fundamental reality from which everything else comes." -- Ref-1568, p. 75.


Mather, Increase : rapture - pretribulational - Increase Mather
Mather, Increase - pretribulational rapture : rapture - pretribulational - Increase Mather
Mathews, Kenneth A, ed., The New American Commentary : Ref-1391
Mathews, Kenneth A, ed., The New American Commentary - Clenenden, E. Ray, ed., The New American Commentary : Ref-1391
Mathews, Kenneth A, ed., The New American Commentary - Clenenden, E. Ray, ed., The New American Commentary - Dockery, David S., ed., The New American Commentary : Ref-1391
Mathews, Kenneth A, ed., The New American Commentary - Clenenden, E. Ray, ed., The New American Commentary - Logos-0701 : Ref-1391
Mathews, Kenneth A, ed., The New American Commentary - Dockery, David S., ed., The New American Commentary : Ref-1391
Mathews, Kenneth A, ed., The New American Commentary - Dockery, David S., ed., The New American Commentary - The New American Commentary, E. Ray Clenenden, ed. : Ref-1391
Mathison, Keith A. Dispensationalism: Rightly Dividing the People of God? : Ref-0189
Mathison, Keith A. Dispensationalism: Rightly Dividing the People of God? - Dispensationalism: Rightly Dividing the People of God?, Mathison, Keith A. : Ref-0189
Mathison, Keith A., The Shape of Sola Scriptura : Ref-0791
Mathison, Keith A., The Shape of Sola Scriptura - The Shape of Sola Scriptura, Keith A. Mathison : Ref-0791
Matthew : Matthew - death ; Moses - Jesus as new
Matthew - death : Mat. 1:1

"Matthew, Whose occupation was that of a toll-gatherer, was born at Nazareth. He wrote his gospel in Hebrew, which was afterwards translated into Greek by James the Less. The scene of his labors was Parthia, and Ethiopia, in which latter country he suffered martyrdom, being slain with a halberd in the city of Nadabah, A. D. 60." Ref-1306, loc. 277.


Matthew - discourses : Moses - Jesus as new
Matthew Henry : textual criticism - canonical rules - Matthew Henry
Matthew Henry - on canonical rules of textual criticism : textual criticism - canonical rules - Matthew Henry
Matthew Henry Concise Commentary, Henry : Ref-1015
Matthew Henry Concise Commentary, Henry - Cross-0086 - Henry, Matthew Henry Concise Commentary : Ref-1015
Matthew Henry Concise Commentary, Henry - Henry, Matthew Henry Concise Commentary : Ref-1015
Matthew's : genealogy - Matthew's omits names
Matthew's - genealogy omits names : genealogy - Matthew's omits names
Matthew: A Gospel Commentary, Ed Glasscock : Ref-1264
Matthew: A Gospel Commentary, Ed Glasscock - Glasscock, Ed, Matthew: A Gospel Commentary : Ref-1264
Matthew: Thy Kingdom Come : Ref-0937 ; Ref-1268
Matthew: Thy Kingdom Come - Logos-0544 - Walvoord, John F. Matthew: Thy Kingdom Come : Ref-0937
Matthew: Thy Kingdom Come - Walvoord, John F. Matthew: Thy Kingdom Come : Ref-0937 ; Ref-1268
Matthews, Victor H., The IVP Bible Backround Commentary : Ref-1169
Matthews, Victor H., The IVP Bible Backround Commentary - Old Testament : Ref-1169
Matthias : Matthias - death
Matthias - death : Acts 1:23

"Matthias, Of whom less is known than of most of the other disciples, was elected to fill the vacant place of Judas. He was stoned at Jerusalem and then beheaded." Ref-1306, loc. 283.


mature : perfect - maturity
mature - perfect : perfect - maturity
maturity : exegesis - 1Cor._13:10 ; perfected - believers; perfection - maturity
maturity - believers : perfected - believers
maturity - church : exegesis - 1Cor._13:10
maturity - perfection : perfection - maturity
Matzo : communion - Matzo
Matzo - communion : communion - Matzo
Mauchline, John, Davidson's Introductory Hebrew Grammar, 25th ed. : Ref-1333 ; Ref-1333 - notes
Mauchline, John, Davidson's Introductory Hebrew Grammar, 25th ed. - Davidson's Introductory Hebrew Grammar, 25th ed., John Mauchline : Ref-1333
Mauchline, John, Davidson's Introductory Hebrew Grammar, 25th ed. - Davidson's Introductory Hebrew Grammar, 25th ed., John Mauchline - Logos-0694 : Ref-1333
Mauchline, John, Davidson's Introductory Hebrew Grammar, 25th ed. - Logos-0694 : Ref-1333
Mauchline, John, Davidson's Introductory Hebrew Grammar, 25th ed. - notes : Ref-1333 - notes
Mauro : gap theory - Mauro ; replacement theology - Mauro
Mauro - gap theory : gap theory - Mauro
Mauro - replacement theology : replacement theology - Mauro
Mauro, Philip, The Seventy Weeks and the Great Tribulation : Ref-0896
Mauro, Philip, The Seventy Weeks and the Great Tribulation - The Seventy Weeks and the Great Tribulation, Philip Mauro : Ref-0896
Mauro, Philip, Which Version? : Ref-0936
Mauro, Philip, Which Version? - SS-0055 : Ref-0936
Mauro, Philip, Which Version? - SS-0055 - Which Version?, Philip Mauro : Ref-0936
Mauro, Philip, Which Version? - Which Version?, Philip Mauro : Ref-0936
Mauro, Philip, Wonders of Bible Chronology : Ref-0895 ; Ref-1298
Mauro, Philip, Wonders of Bible Chronology - SS-0011 : Ref-0895
Mauro, Philip, Wonders of Bible Chronology - SS-0011 - Wonders of Bible Chronology, Philip Mauro : Ref-0895
Mauro, Philip, Wonders of Bible Chronology - Wonders of Bible Chronology, Philip Mauro : Ref-0895 ; Ref-1298
Mayhue, Richard L., ed. The Master's Seminary Journal : Ref-0164
Mayhue, Richard L., ed. The Master's Seminary Journal - Master's Seminary Journal, The - The Master's Seminary Journal : Ref-0164
Mayhue, Richard L., ed. The Master's Seminary Journal - The Master's Seminary Journal : Ref-0164
Mayhue, Richard, Biblical Doctrine: A Systematic Summary of Bible Truth : Ref-1496
Mayhue, Richard, Biblical Doctrine: A Systematic Summary of Bible Truth - Biblical Doctrine: A Systematic Summary of Bible Truth, John MacArthur, Richard Mayhue : Ref-1496
Mayhue, Richard, Biblical Doctrine: A Systematic Summary of Bible Truth - Biblical Doctrine: A Systematic Summary of Bible Truth, John MacArthur, Richard Mayhue - MacArthur, John, Biblical Doctrine: A Systematic Summary of Bible Truth : Ref-1496
Mayhue, Richard, Biblical Doctrine: A Systematic Summary of Bible Truth - MacArthur, John, Biblical Doctrine: A Systematic Summary of Bible Truth : Ref-1496
Mays, J. L., Harper & Row, P., & Society of Biblical Literature. (1996, c1988). Harper's Bible commentary. San Francisco: Harper & Row. : Ref-0450
Mays, J. L., Harper & Row, P., & Society of Biblical Literature. (1996, c1988). Harper's Bible commentary. San Francisco: Harper & Row. - Logos-0210 : Ref-0450

MA