Have
From the books of the Bible
By Richard J. McQueen
Fernando D’Amico
Jacques Wisman
© 2011, Richard J. McQueen
Editor Promoter NIBS & CL
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"The existence of the Bible is a book for the people. It's the greatest benefit the human race has ever experienced. Every attempt to belittle it is a crime against humanity."
Immanuel Kant
INDEX
The subject of “Have”, based on thematic studies conducted by Fernando D’Amico and Jacques Wisman, is proposed in this book as a themed walk through the passages of Scripture from the Old and New Testament. The biblical text (KJV) is presented deliberately devoid of additional comments to offer an immediate and direct perception of the selected track.
The thematic reading of the biblical text opens to the reader as a fascinating experience that allows him to benefit in a short time, a surprising and rich picture of content.
The having is a fundamental category of human thought and is a serious mistake to create a conflict between this category and that of being. The biblical text offers unique content on different forms and different ways that demonstrate the profound inseparability that characterizes the relationship between having and being. Being means to have a complex relationship with the things of the world.
Richard J. McQueen
THE OLD TESTAMENT
THE PENTATEUCH
GENESIS
The word "genesis" signifies "generation" or "origin" and comes from the Greek translation of Genesis 2:4. It is an appropriate title for the first book of the Bible, which contains the record of the origin of the universe, the human race, family life, nations, sin redemption, etc. The first 11 chapters, which deal with primeval or pre-Patriarchal times, present the antecedents of Hebrew history from Adam to Abraham. The remaining chapters (12 - 50) are concerned with God’s dealings with the Patriarchs Abraham, Isaac, and Jacob, and Jacob’s son Joseph, all "fathers" of the people whom God has chosen to carry out His plan for the redemption of mankind. The book closes with these "Chosen People" in Egypt.
EXODUS
The name means "going out" or departure". While it refers to one of the most important events of the book, the Exodus of the Israelites from Egypt, other highly significant events are also found here, such as the oppression of the Chosen People in Egypt, the flight and call of Moses, and God’s covenant with the nation Israel at Sinai - an experience climaxed by His giving of the moral law (Ten Commandments) through Moses to the people. A code of secular laws is also included, and the latter part of the book contains an elaborate description of the sacred Ark of the Covenant and its ten (tabernacle), God’s place of dwelling among His people.
LEVITICUS
This book was so named because it treats of laws of service and worship of special importance to the Tribe of Levi. It has been aptly called "the Handbook of the Priests". Many basic precepts of the New Testament are foreshadowed in this book, such as the seriousness of sin in God’s sight, the necessity of atonement for sin, the holiness of God, and the necessity of a mediator between God and man.
NUMBERS
The name of this book originated from the two numberings of the people related in it: the first at Sinai in the second year of the Exodus and another on the plains of Moab opposite Jericho in the 40th year. A better title is the one give by the Hebrew themselves, Bemidhbar ( "In the Wilderness"), for it describes the locale of the major events of the book. In all these events, the writer sees the guiding hand of God, sustaining, delivering, and keeping covenant with His people, as He prepares them for entrance into the land promised first to Abraham (Gen. 12:1ff).
DEUTERONOMY
The final book of the Pentateuch derives its English name from the Greek work deuteronomion, meaning the "second law", or the "law repeated". Deuteronomy is essentially Moses’ farewell address(es) to a new generation in which he summons them to hear the law of God, to be instructed in the application of its principles to the new circumstances awaiting them, and to renew intelligently the covenant God had made with their fathers - a covenant that must be faithfully observed as the condition of God’s blessings upon them in the Promised Land.
THE HISTORICAL BOOKS
JOSHUA
This book serves as the connecting link between the Pentateuch and the later historical books; it name is derived from the principal character, Joshua. Chapters 1 to 23 describe the conquest of the land and it division among the tribes of Israel. In the final chapters (23-24), Joshua, somewhat after the fashion of Moses, exhorts the people in a series of farewell addresses "to keep and to do all that is written in the book of the law of Moses," and solemnly challenges them to the renewal of their covenant commitment to God.
JUDGES
Named after the "Judges of Israel," the heroic leaders whose deeds it records, this book covers a period of time from the death of Joshua to the birth of Samuel, an era often called "the dark ages" of Hebrew history. Here is a story, on the human side, of disobedience and disaster, and on the divine side, of direction and deliverance. Of the 13 judges named, only 3 are well known: Deborah, Gideon, and Samson.
RUTH
The Book of Ruth offers a striking contrast to the Book of Judges, but its story is associated with the same period. In Judges, national sin and corruption portray a dark picture. The story of Ruth the Moabitess and her loyalty and devotion to Naomi, her Hebrew mother-in-law, presents the reader with a picture of the nobler side of Hebrew life in the days of the judges.
I and II SAMUEL
These books were named after Samuel, not only because he is the principal figure in the first part, but also because he anointed the two other principal characters, Saul and David. Originally a single book which was divided when translated into Greek, the books of Samuel cover a period of time in Israel’s history from the birth of Samuel to the close of the reign of David. First Samuel presents the transition from Israel’s judges to the monarchy. Second Samuel deals almost exclusively with the history of David and presents a vivid picture of the theocratic monarchy in which the king represents God’s rule over the people.
I and II KINGS
These books are the sequel to I and II Samuel and should be read as a continuation of the history of the Hebrew nation contained in the former work. Originally one book, I and II kings relate the history of Israel form the last days of David to the destruction of the northern kingdom, Israel, in 721 B.C., and to the fall of the southern kingdom, Judah, in 586 B.C. This is the period of Israel’s glory, division, decline, and fall.
I and II CHRONICLES
In the Hebrew Canon these books formed a single volume called "Things of the days" (i.e., annals). The translators of the Greek Septuagint Version gave them the title, Paraleipomena, meaning "things left over", implying their use as a supplement to Samuel and Kings. Jerome (c. A.D. 340-420) called them "a chronicle of the whole and sacred history" from Adam to Cyrus (538 B.C.), hence their English name. Actually, Chronicles is a summary of Hebrew history that duplicates much of Samuel and Kings.
EZRA and NEHEMIAH
Written originally as one book, these two books describe the return of the Jewish exiles after more than a half-century of bondage in Babylon, and the subsequent restoration of Jerusalem, its Temple and it walls. Ezra and Nehemiah are of special importance, since they contain nearly all of the direct information known of the post-Exilic period of Hebrew history.
ESTHER
The Book of Esther, in the form of a short story similar to the Book of Ruth, has its setting in the palace of Shushan, or Susa, one of the three capitals of the Persian Empire. The story gives us a vivid picture of the Jews in exile, of the hostility of their non-Jewish enemies in Persia, and of how Esther became the queen of Ahasuerus (Xerxes), subsequently risking her life in order to save her people, the Jews, from total destruction. God’s providential care of His people is magnified throughout, though the word "God" never appears in the book.
THE POETICAL BOOKS
JOB
So named from Job, its chief character, the book deals with an ageless question, one that is puzzling to every generation - the problem of human suffering, particularly the affliction of the righteous. The reader is given an account of the sufferings of the pious Patriarch Job, of the argument carried on between Job and his friends as to the cause of his sufferings, and finally, of the solution to his difficulty,. The book’s principal aim is to refute the popular view that all suffering is the result of sin in the life of the sufferer.
PSALMS
A collection of 150 psalms, who Hebrew name is "The Book of Praise". Authors of individual psalms include David, Solomon, Moses, Asaph, and others who are anonymous. The variety and unity of Psalms have given this book a unique place in the devotional life of the individual and the Church. Almost every aspect of man’s relation to God is depicted in these poems: simple trust, the sense of sin, appeals to a higher power in time of trouble, and the conviction that the world is in the hands of a loving God.
PROVERBS
This book is a compendium of proverb collections. Although Solomon inspired the development of the book, its entire content did not derive from him. A proverb is a short, pithy saying with practical implications. The ones included here cover a variety of subjects, for example, chastity, control of the tongue, laziness, knowledge, relations with others, justice. Perhaps above everything else in Proverbs there is the reiterated assertion that the source of true wisdom is "the fear of the Lord".
ECCLESIASTES
In English, the title means "Preacher". Traditionally held to have been written by Solomon, this book is now almost universally recognized as about him rather than by him. The author’s purpose is to prove the vanity of everything "under the sun". This truth is first announced a fact, then proved from the "Preacher’s" experience and observations. Finally, the author shows that the fullness of life is found only in the recognition of things "above the sun", things spiritual as well as material.
THE SONG OF SOLOMON
This book, the only one in the Bible that has love for its sole theme, is a collection or cycle of marriage songs. Again, as with Ecclesiastes, the composition is about Solomon, and not by him. The Song is didactic and moral in its purpose, and has traditionally been interpreted as showing God’s love for His Chosen People and Christ’s love for His Bride, the Church.
THE FOUR MAJOR PROPHETS
ISAIAH
This book, as is true of all the prophetical books, derives its name from the prophet whose messages it records. The unity of Isaiah, a problem related to authorship and contents, has been the subject of much debate. The message of the book is twofold: judgment upon Judah for her sins (1-39), and comfort and hope for an exiled people (40-66). In these messages of encouragement are found some of the most graphic portrayals of the Messiah in the Old Testament.
JEREMIAH
Jeremiah was God’s spokesman during the decline and fall of the southern kingdom, Judah. Among the Prophets not one had a more difficult task than that of standing alone for God in the midst of the apostasy of his own people, and not one who bares his soul to his reader as does Jeremiah. Although Jeremiah announced the coming destruction of Judah, he looked beyond this judgement to a day when religion, no longer national, would be individual and spiritual. This new kind of religion would result from God’s "new covenant" with His people.
LAMENTATIONS
Entitled in most English versions The Lamentations of Jeremiah, this book is placed immediately after Jeremiah in the Septuagint, Vulgate and English Bible. In the Hebrew text it is found among the "Writings". In spite of the ancient tradition that Jeremiah was the author, present scholarship is reluctant to accept this view. The book is composed of five poems, lamenting the siege and destruction of Jerusalem (586 B.C.). The poet also makes sincere confession of sin on behalf of the people and leaders, acknowledges complete submission to the will of God, and finally prays that God will once again smile upon His people and restore them to their homeland.
EZEKIEL
Ezekiel was carried into exile in Babylon, where he received his call and exercised his prophetic ministry. His dual role of prophet-priest and his position as "watchman" over his people make Ezekiel unique among the prophets and may account for the uniqueness of his message and his methods of delivery. The book contains 48 chapters, divided at the halfway point by the fall of Jerusalem. Ezekiel’s prophecies before this event are chiefly messages of condemnation upon Judah for her sin; following the city’s fall, the prophet speaks to helpless people of the hope and certainty of restoration to their homeland and of worship again in the Temple.
DANIEL
Traditionally considered as the work of the Prophet Daniel in exile in Babylon during the 6th century B.C., many modern scholars classify the book as an "apocalypse" that was the product of a pious Jew living under the persecution of Antiochus Epiphanes (175-164 B.C.). In a series of events and visions, the author presents a view of history in which God rules and prevails over men and nations to achieve ultimate victory for the "saints" of God.
THE TWELVE MINOR PROPHETS
HOSEA
Sometimes called the "Prophet of Divine Love," Hosea was a native of Israel and was called to be God’s spokesman during that kingdom’s darkest hour. The apostasy of his own people was enough to break Hosea’s heart, but he also bore a heavy cross in his own life - his wife had proved unfaithful. In this bitter experience Hosea came to fathom God’s love for his erring children and pleads with his people to repent and avail themselves of God’s divine compassion and a love that will not let Israel go.
JOEL
Traditionally called the "Prophet of Pentecost," since his prophecy of the outpouring of the Spirit (2:28ff.) is quoted by Peter (Acts 2:16) as being fulfilled at Pentecost, Joel was the kind of man who could see the eternal in the temporal. The occasion of his message was a devastating locust plague, which he interpreted as foreboding the Day of the Lord when God would act directly to punish His people for their sins. Joel calls upon the people of Judah to repent, promising that repentance will bring God’s blessings, material and spiritual.
AMOS
Among the "writing" prophets Amos was the first of a new school, for, like Elijah and John the Baptist, he denounced sin with rustic boldness. A shepherd and native of Judah, he was called by God to prophesy to the northern kingdom of Israel during the reign of Jeroboam II (786-746 B.C.). Sparing no one, the prophet fearlessly announced the impending judgment of God. Although the dominant note of the book is judgment, the final words promise the restoration of a righteous remnant.
OBADIAH
This shortest of the prophetic books, containing only 21 verses, is a scathing denunciation of the Edomites, descendants of Esau, who from the beginning had been hostile to Israel. Its message is primarily one of destruction and doom for Edom. The latter part of the prophecy is concerned with the Day of the Lord when God’s judgment will be upon other nations as well as Edom and concludes with the promise that "the kingdom shall be the Lord’s".
JONAH
The Old Testament counterpart of John 3:16, this book declares the universality of God’s love embracing even pagan nations. Its authorship and historicity are disputed. If one is willing to accept the miraculous, there is no compelling reason to deny its historicity. There is a strong possibility that the book is about Jonah and not by him. The author relates how Jonah refused God’s call to preach to the people of Nineveh, his punishment for this disobedience, his ready response to a second summons, and his bitter complaint at God’s sparing the city following her repentance. Christ Himself alludes to Jonah when speaking of His own death and Resurrection (Matt. 12:39, 16:4; Luke 11:29-32).
MICAH
The Prophet Micah was a younger contemporary of Isaiah and spoke at a time when conditions in Judah paralleled those in the northern kingdom of Israel during Amos’ day. Micah’s messages are strikingly similar to those of Amos: many of the same sins are denounced and the same rugged, direct, indignant, and convincing language is used. While announcing God’s certain judgment upon sin, he also spoke of a sure deliverance to come through the Messiah whose place of birth he predicts.
NAHUM
This book is a vivid prediction of the approaching downfall of Nineveh, the capital city of Assyria, one of the most warlike of the ancient heathen nations. Of the Prophet Nahum, whose name means "consolation" or "comfort", little is known. His purpose was to comfort his people, long harassed by Assyria, with the promise that this cruel and oppressing people would soon meet destruction at God’s hand.
HABAKKUK
While this book is true prophecy, its method is quite different from other writings of the prophets. Dramatically constructed in the form of dialogue, this book contains the prophet’s complaints (questions) and God’s reply to them. In god’s answers Habakkuk discovers the doorway leading from questioning to affirmation, through which he enters into a faith that enables him to affirm, "I will rejoice in the Lord… God, the Lord, is my strength."
ZEPHANIAH
This book, though brief, is comprehensive, embracing the two great themes of prophetic teaching: judgment and salvation - both extending to all nations. In some great catastrophe of his day, perhaps the Scythian invasion (c. 626 B.C.), Zephaniah sees God’s terrible judgment upon the nations, including Judah. He exhorts the people to repent and assures them that God will dwell in the midst of a righteous remnant following repentance.
HAGGAI
This book, the first among the writings of the post-Exilic prophets, consists of four prophecies delivered within the space of 4 months, some 15 years after the return of the first exiles to Jerusalem. Work on the second Temple has begun shortly after the exiles’ arrival, but had been delayed for almost two decades. Haggai comes forward with a series of timely and vigorous messages challenging the people to respond wholeheartedly to a noble task - rebuilding the House of God.
ZECHARIAH
Sometimes called the "Apocalypse of the Old Testament", this book contains the messages of the Prophet Zechariah, a contemporary of Haggai. The main division of the book (1-8, 9-14) are noticeably dissimilar in both style and subject matter, a fact that has led some to assign the last division (9-14) to another author. The first eight chapters are primarily concerned with the rebuilding of the Temple, although the language used is highly symbolical. Chapters 9 to 14 deal with "last things", the "end time". Many Messianic references are found, and the writer foresees the Day of the Lord when Israel will be restored, the nations judged, and God’s kingdom triumphant.
MALACHI
The name of the last book of the Old Testament and of the Prophet whose oracles it contains. Malachi ( from Hebrew meaning "my messenger") is an invaluable source concerning the Judaean Jews during the Persian period. Two themes are predomination: the sin and apostasy of Israel (1-2); and the coming judgment upon the faithless, with blessings promised for those who repent (3-4). The growing Messianic expectation in the Old Testament is apparent in Malachi by the announcement of God’s "messenger of the covenant", by whose coming Israel will be purified and judged; and of the return of the Prophet Elijah who will proclaim the Day of the Lord.
THE NEW TESTAMENT
THE GOSPELS
MATTHEW
From at least the 2nd century A.D., the Gospel of Matthew has been ascribed to Matthew the publican, tax collector, and disciple. It is the most complete account of Jesus’ teachings and was written to convince the writer’s Jewish audience that Jesus was the Messiah descended from David, the One promised by the Old Testament Prophets. It is peculiarly the Gospel for Israel. The most significant teaching passages are the Sermon on the Mount (5-7) and the parable sections (especially Chapter 13).
MARK
The Gospel of Mark, the shortest, is also held by most to be the first of the Gospels to be written. A tradition dating from the 2nd century ascribes this book to John Mark, a companion of Peter and also of Paul and Barnabas in their missionary endeavors. The preaching of Peter may well have been the source of most of Mark’s material. Mark accounts for the ministry of Jesus from His Baptism to His Ascension. Most commentaries agree that Mark’s purpose was neither biographical nor historical, but theological: to present Jesus as the Christ, the mighty worker rather than great teacher. Hence, Mark makes fewer references to the Parables and discourses, but meticulously records each of Jesus’ "mighty works" as evidence of His divine power. Mark contains 20 specific miracles and alludes to others. Bible scholars quite generally agree that Mark wrote his Gospel in Rome for the gentiles.
LUKE
There is almost universal agreement that Luke, the "beloved physician" (Col. 4:14) who accompanied Paul on his missionary travels, was the author of the third Gospel. Luke wrote to present Jesus as the Universal Savior, the compassionate healer and teacher. His careful historical approach is revealed in the preface, which states that the author has traced "all things from the very first". Unlike Mark, this author includes an account of the Virgin Birth, and unlike Matthew he extensively describes the Perean Ministry (Chapters 9-18).
JOHN
The Gospel of John endeavors to explain the mystery of the Person of Christ by the use of the term "logos" (word) and was written to confirm Christians in the belief that Jesus was the Christ, the Son of God. Its purpose is evangelical and is so stated in 20:31. John not only records events as do the other Gospels but also uniquely interprets the events by giving them spiritual meaning. The author makes significant use of such words as light, water, life, love, and bread. Traditionally the author of this Gospel is considered to have been John, the Beloved Disciple.
HISTORY
ACTS
Addressed to a certain Theophilus, about whom nothing is known (1:1), the Book of Acts records the early history of the Apostolic Church. Beginning with the Ascension of Jesus to heaven, it traces the growth of Christianity in Palestine and its spread to Syria, Asia Minor, Greece, and eventually to Rome. The leading figure in the first chapters is Peter, who delivered the stirring sermon on the day of Pentecost (2). The greater part of the book, however, is devoted to the experiences of Paul and his companions during their missionary endeavors. The Book of Acts provides a useful background for study of the Pauline Epistles. The introduction (1:1) attests to a Lukan authorship.
EPISTLES
Pauline Epistles
ROMANS
This letter, the first in canonical order, but not the first of Paul’s Epistles, is the longest and the most influential of all the Apostle’s writings. Writing to Christians at Rome whom he hoped soon to visit, Paul presents to them his mature convictions concerning the Christian faith: the universality of sin; the impotence of the law as a means of salvation; the nature of God’s saving act in Christ, and its appropriation by faith. The letter closes with spiritual advice and some personal remarks.
I CORINTHIANS
This letter discusses doctrinal and ethical problems that were disturbing the Corinthian church, and presents a picture of the life of a particular local congregation in New Testament times. Writing from Ephesus, where he spent at lead three year, Paul addresses the Corinthian church concerning the significance of the new life in Christ, which should be demonstrated in the fellowship within the Church. He advises them regarding spiritual gifts (12), Christian love (13), and the meaning of the Resurrection (15).
II CORINTHIANS
Often called "the hard letter", this is an intensely personal letter. It recounts the difficulties and hardships Paul has endured in the service of Christ (10-13). The Apostle regards the Corinthians as his children in Christ.
GALATIANS
Paul’s letter addressed to the churches in Galatia is the great letter on Christian freedom; in it Paul attacks the Christians who wished to exalt the law. Galatians’ emphasis is similar to the theme of Paul’s letter to the Romans. The doctrinal section, as is typical of the Pauline format, is followed by an intensely practical section in Chapters five and six.
EPHESIANS
The Ephesian letter is one of Paul’s four "Imprisonment Letters" - Philippians, Colossians, and Philemon being the others. Although addressed to the church in Ephesus, this letter is generally believed to have been a circular discussing the believers’ exalted position through Christ, the Church as the body of Christ, her relationship to God, and practical implications of the Gospel.
PHILIPIANS
In this letter, which is a message of joy, Paul expresses his gratitude for the Philippians’ love and material assistance. The Epistle is uniquely significant because of its presentation of the humility of Jesus. Its practicality is also observed in Paul’s advice to Euodia and Syntyche.
COLOSSIANS
The Colossian letter is well known for its doctrine as well as for its brevity. In the letter, Paul insists upon the Lordship of Christ. Colossians has come under recent scrutiny because of its references, implied or actual, to incipient Gnosticism, a growing heresy in the Church.
I AND II THESSALONIANS
These letters constitute what is probably the earliest writing of the Apostle Paul. There were written in A.D. 51-52, soon after the founding of the Thessalonian church, and give Paul’s answer, to some basic problems disturbing the Christians of Thessalonica. The major contributions are eschatological, investigating especially the events preceding and accompanying the return of Christ. The concern of Paul for his followers is apparent throughout.
I AND II TIMOTHY
Along with the letter to Titus, these writings are defined as "pastoral epistles", which approach the material from the perspective of the minister, not of the Church. The letters to Timothy discuss such matters as the duties and qualifications of church officers, the inspirations of Scripture, the treatment of widows, and the expectation of a future reward.
TITUS
This is a personal letter written by the Apostle Paul to a young minister whom he had left on Crete. Like the Timothy correspondence, the letter to Titus is practical and discusses the everyday problems confronted by a young minister. This letter is probably to be dated between the first and the second letters to Timothy.
PHILEMON
This shortest of all Paul’s letters was addressed to Philemon (although two other persons are included in the salutation). Paul entreats Philemon, the master of Onesimus, a runaway slave, to receive him back as a brother in Christ (16, 17). This very personal letter reveals not only the concern of the Apostle for a converted slave but also a practical demonstration of brotherhood in Christ, "where there is neither bond (slave) nor free". (Gal 3:28)
HEBREWS
Although tradition ascribed Hebrews to Paul, it is now generally believed to have been written by someone other than the Apostle, but certainly someone who was acquainted with Paul’s teaching. The Epistle portrays Jesus, who performed the perfect sacrifice for the sins of the world, as the great High Priest of the line of Melchizedek (Gen. 14). The Bible’s only definition of faith occurs in this Epistle (Chap. 11) and is followed by the "great line of splendor" of the men of faith.
General Epistles
JAMES
The author of this letter introduces himself as "James, a servant of God and the Lord Jesus Christ". Four men in the New Testament bore this name but the writer of this Epistle is usually identified with James who was the leader of the church in Jerusalem. The letter is addressed to the "the twelve tribes which are scattered abroad", and is the most Jewish in style and form of any of the New Testament books. It is not a treatise on Christian theology but rather a practical letter dealing with Christian ethics. James insists that works, not words, are the mark of a disciple.
I PETER
The author describes himself as "Peter an apostle of Jesus Christ", and there is no overriding reason to doubt the truth of his claim, although the beautiful Greek style employed has led some scholars to believe that the actual writing may have been done by an associate (probably a secretary). The contents breathe the spirit of Peter. His speeches recorded in Acts indicate a similar attitude toward persecution and suffering. The letter here reflects a time of suffering and trial. No doubt the widespread persecution of the Christians by the Roman authorities was the occasion of the "fiery trial" (4:12). The writer admonishes his readers to a life of purity, of godly living, and exhorts them to steadfastness and faithfulness.
II PETER
This letter was a "reminder" to the readers of the truth of the Gospel, which they had received as against the attacks of false teachers who would pervert it. The author urges his hearers to remain steadfast even amidst persecution and reminds them that the Lord will keep His promises. He speaks of the "day of the Lord" (parousia) and of the necessity of keeping themselves "without spot and blameless" (3:14)
THE EPISTLES OF JOHN
Three Johannine Epistles - I, II and III John - are included in the New Testament collection. These Epistles should probably be dated A.D. 90-95. John, the author of the Fourth Gospel, addresses the first one to an unidentified group. I John 5:13 indicates that the author writes in order that this group might know the certainty of eternal life. II John is addressed to an elect lady, either a church or perhaps a woman. III John is addressed to Gaius, a man commended for his hospitality.
JUDE
The author of this short letter warns his readers against the dangers of apostasy, and points to the faithlessness of the Israelites as a reminder of God’s judgment. Surrounded as his readers were by moral corruption and apostacizing influences, the author urges them to "contend for the faith" (3), and in a closing benediction he commends them to the One "who is able to keep you from falling" (24). Both the similarity of this letter to II Peter and Jude’s use of non-Biblical sources (9,14,15) have been the subject of much discussion.
PROPHETICAL BOOK
REVELATION
This last book of the Bible identifies itself as "the revelation of Jesus Christ", and its author is designated "his servant John" who was exiled to the Greek island of Patmos because of his faith. Traditionally, John is identified with the author of the Fourth Gospel. Addressed to seven historical churches in Asia Minor, the Book of Revelation was written to warn against spiritual indifference and to elicit courage under persecution. Because of the extensive use of symbolism and picturesque imagery, its interpretation has posed many problem for the student of the Bible. While recognizing the historical situation (Roman persecution) that elicited this writing, many interpreters look upon it as a prophecy depicting events that were to take place at the end of the age. The ultimate victory of Christ is the dominant theme of this book.
OLD TESTAMENT
Genesis 1:26 6 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
Genesis 1:28 8 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. {moveth: Heb. creepeth}
Genesis 1:29 9 And God said, Behold, I have given you every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat. {bearing...: Heb. seeding seed} {yielding...: Heb. seeding seed}
Genesis 1:30 0 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life, [I have given] every green herb for meat: and it was so. {life: Heb. a living soul}
Genesis 4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. {Cain: that is Gotten, or, Acquired}
Genesis 4:7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him. {be accepted: or, have the excellency} {unto...: or, subject unto thee}
Genesis 4:20 0 And Adah bare Jabal: he was the father of such as dwell in tents, and [of such as have] cattle.
Genesis 4:23 3 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. {I have...: or, I would slay a man in my wound, etc} {to my hurt: or, in my hurt}
Genesis 6:7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. {both...: Heb. from man unto beast}
Genesis 7:1 And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.
Genesis 7:4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth. {destroy: Heb. blot out}
Genesis 8:21 1 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart [is] evil from his youth; neither will I again smite any more every thing living, as I have done. {a sweet...: Heb. a savour of rest or, satisfaction} {for the imagination: or, through the imagination}
Genesis 9:3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.
Genesis 9:17 7 And God said unto Noah, This [is] the token of the covenant, which I have established between me and all flesh that [is] upon the earth.
Genesis 11:6 And the LORD said, Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
Genesis 12:19 9 Why saidst thou, She [is] my sister? so I might have taken her to me to wife: now therefore behold thy wife, take [her], and go thy way.
Genesis 14:5 And in the fourteenth year came Chedorlaomer, and the kings that [were] with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, {Shaveh...: or, The plain of Kiriathaim}
Genesis 14:17 7 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that [were] with him, at the valley of Shaveh, which [is] the king's dale.
Genesis 14:22 2 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,
Genesis 14:23 3 That I will not [take] from a thread even to a shoelatchet, and that I will not take any thing that [is] thine, lest thou shouldest say, I have made Abram rich:
Genesis 14:24 4 Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.
Genesis 15:18 8 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
Genesis 16:5 And Sarai said unto Abram, My wrong [be] upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
Genesis 16:13 3 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
Genesis 17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. {Abraham: that is, Father of a great multitude}
Genesis 17:20 0 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
Genesis 18:3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:
Genesis 18:5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. {comfort: Heb. stay} {are...: Heb. you have passed}
Genesis 18:10 0 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard [it] in the tent door, which [was] behind him.
Genesis 18:12 2 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
Genesis 18:14 4 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.
Genesis 18:21 1 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.
Genesis 18:27 7 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which [am but] dust and ashes:
Genesis 18:31 1 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy [it] for twenty's sake.
Genesis 19:8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.
Genesis 19:21 1 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. {thee: Heb. thy face}
Genesis 20:5 Said he not unto me, She [is] my sister? and she, even she herself said, He [is] my brother: in the integrity of my heart and innocency of my hands have I done this. {integrity: or, simplicity, or, sincerity}
Genesis 20:9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.
Genesis 20:16 6 And unto Sarah he said, Behold, I have given thy brother a thousand [pieces] of silver: behold, he [is] to thee a covering of the eyes, unto all that [are] with thee, and with all [other]: thus she was reproved.
Genesis 21:7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born [him] a son in his old age.
Genesis 21:23 3 Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: [but] according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. {that thou...: Heb. if thou shalt lie unto me}
Genesis 21:30 0 And he said, For [these] seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.
Genesis 22:16 6 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only [son]:
Genesis 24:19 9 And when she had done giving him drink, she said, I will draw [water] for thy camels also, until they have done drinking.
Genesis 24:25 5 She said moreover unto him, We have both straw and provender enough, and room to lodge in.
Genesis 24:31 1 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.
Genesis 24:33 3 And there was set [meat] before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.
Genesis 26:10 0 And Abimelech said, What [is] this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.
Genesis 26:27 7 And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?
Genesis 26:29 9 That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the LORD. {That...: Heb. If thou shalt}
Genesis 26:32 2 And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water.
Genesis 27:19 9 And Jacob said unto his father, I [am] Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.
Genesis 27:33 3 And Isaac trembled very exceedingly, and said, Who? where [is] he that hath taken venison, and brought [it] me, and I have eaten of all before thou camest, and have blessed him? yea, [and] he shall be blessed. {trembled...: Heb. trembled with a great trembling greatly} {taken: Heb. hunted}
Genesis 27:37 7 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son? {sustained: or, supported}
Genesis 27:40 0 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.
Genesis 28:15 5 And, behold, I [am] with thee, and will keep thee in all [places] whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done [that] which I have spoken to thee of.
Genesis 28:22 2 And this stone, which I have set [for] a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.
Genesis 29:34 4 And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi. {Levi: that is, Joined}
Genesis 30:3 And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her. {have...: Heb. be built by her}
Genesis 30:8 And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali. {great...: Heb. wrestlings of God} {Naphtali: that is, My wrestling: Gr. Nephthalim}
Genesis 30:16 6 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.
Genesis 30:18 8 And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar. {Issachar: that is, An hire}
Genesis 30:20 0 And Leah said, God hath endued me [with] a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun. {Zebulun: that is, Dwelling: Gr. Zabulon}
Genesis 30:26 6 Give [me] my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.
Genesis 30:27 7 And Laban said unto him, I pray thee, if I have found favour in thine eyes, [tarry: for] I have learned by experience that the LORD hath blessed me for thy sake.
Genesis 30:29 9 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.
Genesis 31:6 And ye know that with all my power I have served your father.
Genesis 31:12 2 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle [are] ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.
Genesis 31:27 7 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? {steal...: Heb. hast stolen me}
Genesis 31:38 8 This twenty years [have] I [been] with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten.
Genesis 31:41 1 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.
Genesis 31:43 3 And Laban answered and said unto Jacob, [These] daughters [are] my daughters, and [these] children [are] my children, and [these] cattle [are] my cattle, and all that thou seest [is] mine: and what can I do this day unto these my daughters, or unto their children which they have born?
Genesis 31:51 1 And Laban said to Jacob, Behold this heap, and behold [this] pillar, which I have cast betwixt me and thee;
Genesis 32:4 And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:
Genesis 32:5 And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.
Genesis 32:30 0 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. {Peniel: that is, The face of God}
Genesis 33:9 And Esau said, I have enough, my brother; keep that thou hast unto thyself. {keep...: Heb. be that to thee that is thine}
Genesis 33:10 0 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
Genesis 33:11 1 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took [it]. {enough: Heb. all things}
Genesis 34:30 0 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I [being] few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.
Genesis 35:17 7 And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.
Genesis 37:6 And he said unto them, Hear, I pray you, this dream which I have dreamed:
Genesis 37:8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
Genesis 37:9 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
Genesis 37:32 2 And they sent the coat of [many] colours, and they brought [it] to their father; and said, This have we found: know now whether it [be] thy son's coat or no.
Genesis 40:8 And they said unto him, We have dreamed a dream, and [there is] no interpreter of it. And Joseph said unto them, [Do] not interpretations [belong] to God? tell me [them], I pray you.
Genesis 40:15 5 For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.
Genesis 41:14 4 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved [himself], and changed his raiment, and came in unto Pharaoh. {brought...: Heb. made him run}
Genesis 41:15 5 And Pharaoh said unto Joseph, I have dreamed a dream, and [there is] none that can interpret it: and I have heard say of thee, [that] thou canst understand a dream to interpret it. {thou...: or, when thou hearest a dream thou canst interpret it}
Genesis 41:28 8 This [is] the thing which I have spoken unto Pharaoh: What God [is] about to do he sheweth unto Pharaoh.
Genesis 41:41 1 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
Genesis 42:2 And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.
Genesis 42:36 6 And Jacob their father said unto them, Me have ye bereaved [of my children]: Joseph [is] not, and Simeon [is] not, and ye will take Benjamin [away]: all these things are against me.
Genesis 43:7 And they said, The man asked us straitly of our state, and of our kindred, saying, [Is] your father yet alive? have ye [another] brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down? {asked...: Heb. asking asked us} {tenor: Heb. mouth} {could...: Heb. knowing could we know}
Genesis 43:14 4 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved [of my children], I am bereaved. {If...: or, And I, as I have been, etc}
Genesis 43:21 1 And it came to pass, when we came to the inn, that we opened our sacks, and, behold, [every] man's money [was] in the mouth of his sack, our money in full weight: and we have brought it again in our hand.
Genesis 43:22 2 And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.
Genesis 44:4 [And] when they were gone out of the city, [and] not [yet] far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
Genesis 44:5 [Is] not this [it] in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing. {divineth: or, maketh trial?}
Genesis 44:15 5 And Joseph said unto them, What deed [is] this that ye have done? wot ye not that such a man as I can certainly divine? {divine: or, make trial?}
Genesis 44:19 9 My lord asked his servants, saying, Have ye a father, or a brother?
Genesis 44:20 0 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.
Genesis 45:13 3 And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.
Genesis 46:30 0 And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou [art] yet alive.
Genesis 46:32 2 And the men [are] shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have. {their trade...: Heb. they are men of cattle}
Genesis 47:1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they [are] in the land of Goshen.
Genesis 47:4 They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine [is] sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.
Genesis 47:9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage [are] an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.
Genesis 47:23 3 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, [here is] seed for you, and ye shall sow the land.
Genesis 47:26 6 And Joseph made it a law over the land of Egypt unto this day, [that] Pharaoh should have the fifth [part]; except the land of the priests only, [which] became not Pharaoh's. {priests: or, princes}
Genesis 47:29 9 And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:
Genesis 48:22 2 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Genesis 49:13 3 Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon.
Genesis 49:18 8 I have waited for thy salvation, O LORD.
Genesis 49:23 3 The archers have sorely grieved him, and shot [at him], and hated him:
Genesis 49:26 6 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
Genesis 50:4 And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,
Genesis 50:5 My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.