Eternal Hope: References

[1] Ephesians 1:18, RSV

[2] Colossians 1:5, KJV

[3] Genesis 13:15, JPS (Jewish Publication Society)

[4] Hebrews 11:16, RSV

[5] Micah 4:5

[6] Cf. Romans 11

[7] 1 Timothy 6:8, KJV

[8] Hebrews 11:10, KJV

[9] Genesis 2:17, JPS

[10] Genesis 3:24

[11] Sarna, Nahum M., The JPS Torah Commentary on Genesis, Nahum M. Sarna, general editor, The Jewish pu

[12] Levine, Baruch, The JPS Torah Commentary on Leviticus, Nahum M. Sarna, general editor, The Jewish Publication Society, Philadelphia, 1989, pages 99-100.

[13] Leviticus 16:16, JPS

[14] Exodus 33:13, JPS

[15] Psalm 103:7, JPS

[16] James 1:22, KJV

[17] McClintock, John and Strong, James, general editors, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, 10 volumes, “Immortality,” Baker, Grand Rapids, 1981.

[18] Cf. Leviticus 16:20-22

[19] Op Cit. Levine, Baruch, The JPS Torah Commentary on Leviticus, page 235.

[20] Milgrom, Jacob, The JPS Torah Commentary on Numbers, Nahum M. Sarna, general editor, The Jewish Publication Society, Philadelphia, 1989, pages xxxix, xl.

[21] Exodus 34:6-7, JPS

[22] Numbers 14:33, JPS

[23] Exodus 34:9-10, JPS

[24] Leviticus 4:26, JPS

[25] Deuteronomy 3:26, JPS

[26] Numbers 12:12-13, JPS

[27] Joel 2:13-14, JPS

[28] E.g., his son dies, another son rapes a daughter, a son rebels forcing David to flee.

[29] Cf. Jeremiah 7:16

[30] Sarna, Nahum, General Editor, The JPS Torah Commentary, Milgrom, Jacob, Numbers, The Jewish Publication Society, New York, 1990, pp. 398-402

[31] Cf. Genesis 30:1ff.

[32] Cf. 1 Corinthians 7:34-38

[33] Cf., e.g., John 6:27, Matthew 6:19-20, Mark 8:36-37

[34] Isaiah 42:6-7, JPS

[35] Fishbane, Michael, Haftarot, The JPS Bible Commentary, The Jewish Publication Society, Philadelphia, 2002, page 6.

[36] Micah 4:1-5, speaking of the time when God fulfills His promises to Israel, seems to support the idea that Israel will not be a missionary nation, concluding in v. 5: “Though all the peoples walk each in the names of its gods, we will walk in the name of the Lord our God forever and ever.”

[37] Ruth 1:15

[38] In Matthew 25:15 Jesus makes reference to the Scribes and Pharisees seeking proselytes, and Acts makes reference to them as well. But by this time an eternal hope was firmly established in the Jewish religion, a hope that seems to have waned when the church became Gentile and anti-Semitic.

[39] If I am not mistaken, the first appearance of Sheol is Genesis 37:35.

[40] Ibid, Sarna, Nahum, Genesis, p. 262

[41] Possible exceptions may be found in passages such as Deuteronomy 4:26-31.

[42] Joshua 5:1-12

[43] Joshua 2:10

[44] Leviticus 12:3

[45] Deuteronomy 9:28

[46] Hebrews 11:14-16, KJV

[47] James 2:19,KJV

[48] James 2:24, KJV

[49] James 2:17, KJV

[50] Hebrews 5:8, KJV

[51] Hebrews 11:32-40, KJV

[52] Daniel 3:17-18, JPS

[53] Judges 6:8-9

[54] 1 Chronicles 16:35-36

[55] 1 Chronicles 17:21 (emphasis mine)

[56] Joshua 24:32

[57] Genesis 33:19

[58] Genesis 15:18

[59] 1 Samuel 2:10 and 5:12

[60] 1 Samuel 2:6, JPS

[61] Cf. Exodus 22:18, KJV

[62] 1 Samuel 28:9, KJV

[63] 2 Samuel 1:19-27

[64] 2 Samuel 22:6, JPS

[65] God established with David an everlasting covenant, pertaining to his descendents rather than an eternity with God for David (cf. 2 Samuel 7:13, 23:5).

[66] Cf. Leviticus 20:10

[67] 2 Samuel 12:23, JPS

[68] 2 Samuel 22:22-25, JPS

[69] Cf. Psalm 34:18 and 51:17

[70] 1 Kings 2:2, 10, JPS

[71] 1 Kings 2:6, JPS

[72] The second reference is 1 Kings 2:9 where David counsels Solomon not to allow Shimei to die in peace.

[73] 1 Kings 6:12-13, JPS (Cf. also 1 Kings 9:4-5, 10:9)

[74] 1 Kings 8:46, JPS

[75] Before God destroyed the earth with a flood, the Bible says, “And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Genesis 6:5).

[76] Cf., e.g., 1 Kings 17:17-24, 2 Kings 4:32-37

[77] 1 Kings 9:6-7, JPS

[78] 2 Kings 2:11, JPS

[79] Malachi 4:5, JPS

[80] 2 Kings 20:2-3, JPS

[81] Philippians 1:21, KJV

[82] Harris, R. Laird, editor, Theological Wordbook of the Old Testament, Moody Press, Chicago, 1980, page 645

[83] Genesis 3:22, JPS

[84] Deuteronomy 32:40, JPS

[85] Job 7:16, RSV

[86] Psalm 22:6, RSV

[87] Psalm 49:9, RSV

[88] Zechariah 1:5, JPS

[89] Genesis 17:7, JPS

[90] Genesis 21:33, JPS

[91] Genesis 48:4, JPS

[92] Leviticus 16:34, JPS

[93] Deuteronomy 33:15, JPS

[94] Isaiah 33:14, JPS

[95] Isaiah 35:10, JPS

[96] Isaiah 45:17, JPS

[97] Jeremiah 23:40, JPS

[98] Habakkuk 3:6, JPS

[99] 1Chronicles 16:15-17, JPS

[100] Cf. 1 Chronicles 17:1-14

[101] 1Chronicles 28:9, JPS

[102] 1 Chronicles 29:15, NAS. I chose the NAS because, as best I can tell, the Hebrew word means “no hope” rather than “no abiding,” or as the JPS says, “nothing in prospect.”

[103] Cf. Ezra 7:6

[104] Ezra 3:11, JPS

[105] Ezra 9:12, JPS

[106] Ezra 10:2

[107] Nehemiah 2:3, JPS

[108] Nehemiah 9:5, JPS

[109] In Leviticus 6:1-7 God makes an exception for one who sins in a property matter and confesses before being discovered by another.

[110] Job 25:4 – 5

[111] Job 19:25-27, RSV

[112] Keil, C.F. and Delitzsch, F., Commentary on the Old Testament in Ten Volumes, William B. Eerdmans, Grand Rapids, 1976, vol. 4, pp. 354-357

[113] Job 14:14, JPS

[114] Op cit. Keil and Delitzsch, Commentary of the Old Testament, vol. 4, pp. 230-231

[115] Job 14:10, JPS

[116] The belief that a person will reap what he sows

[117] Job 7:9, NAS. Cf. also Job 10:21-22.

[118] Job 33:24-28, JPS

[119] Elihu uses the word again in Job 36:18; these are the only two times in Job.

[120] Job 5:20, JPS

[121] Job 6:23, JPS

[122] Cf., e.g., Psalm 6:5

[123] Note the discussion of this under Leviticus in the second issue of “Eternal Hope.”

[124] Milgrom, Jacob, The JPS Torah Commentary, Numbers, Sarna, Nahum M., General Editor, The Jewish Publication Society, New York, 1990, page xli.

[125] When Moses struck the rock instead of speaking to it, as commanded, God bared Moses from entering the land, but did not sever the relationship.

[126] Bainton, Roland H., The Reformation of the Sixteenth Century, The Beacon Press, Boston, 1956, page 28.

[127] Bede, A History of the English Church and People, Barnes and Noble, New York, 1993, p. 95.

[128] 1 John 5:11, KJV

[129] The Septuagint, a Greek translation of the Hebrew Old Testament, probably done in Alexandria, Egypt about 284-247 B.C.

[130] Op cit, Keil and Delitzsch, vol. 5, pp. 47-64

[131] You may email me at: wah34@cox.net, or fax: 619-599-5870.

[132] Psalm 6:5, RSV

[133] Psalm 16:10-11, RSV

[134] The word olam, often translated “everlasting” or “forever”, is considered in Part 7 of this series.

[135] Op cit, Charles, A Critical History of the Doctrine of a Future Life, page 72.

[136] Psalm 17:15, JPS

[137] Daniel 12:2-3

[138] Psalm 21:4-6, JPS

[139] Luke 24:27, RSV

[140] Romans 3:26, KJV

[141] James 2:19,KJV

[142] James 2:24, KJV

[143] James 2:17, KJV

[144] Hebrews 5:8, KJV

[145] Hebrews 11:32-40, KJV

[146] Daniel 3:17-18, JPS

[147] Romans 8:24-25, KJV

[148] Cf., e.g., 1Corinthinas 3:10-15, 2Corinthians 5:10, and Colossians 3:23-25

[149] My parenthesis

[150] Calvin, John, Institutes of the Christian Religion, The Westminster Press, Philadelphia, Book 3, Chapter 18, Section 6

[151] Hodge, Charles, Systematic Theology, Eerdmans Publishing, Grand Rapids, Michigan, 1952, Vol. III, pages 244-245

[152] As noted in Part 6 of this series, nesah, olam, ad, and alam, all words referring to “forever, eternal, everlasting, etc.,” can refer to anything between remote time and perpetuity. No general word exits for time in Hebrew, nor for ideas like past, present, future, and eternity

[153] Psalm 37:18, 27-29, JPS

[154] Psalm 39:4, 13, JPS

[155] It is inconceivable to me that one of the New Testament Apostles would make such a statement.

[156] Cf. Psalm 37 above

[157] Psalm 41:12, JPS

[158] Psalm 49:4-9, JPS

[159] Verses 14-15, JPS

[160] Psalm 73:17-18, 24, JPS

[161] In Job 4:8 Eliphaz reflects the thinking of Job’s friends when he says, “According as I have seen, they that plow iniquity, and sow mischief, reap the same.”

[162] Psalm 73:26-27, JPS

[163] Psalm 88:10-12, JPS

[164] Op cit, Laird, Harris, Theological Wordbook of the Old Testament, p. 858

[165] Psalm 116:15, JPS

[166] Psalm 139:8, JPS

[167] Psalm 103:4, JPS

[168] Proverbs 8:23, JPS – speaking of wisdoms’ part in creation

[169] Proverbs 10:25, JPS

[170] Proverbs 12:19, JPS

[171] Proverbs 21:28, JPS – nesah: NAS – forever; KJV – constantly; ASV – endure. Cf. footnote 152.

[172] Proverbs 27:24, JPS

[173] Proverbs 29:14, JPS

[174] Proverbs 15:11, JPS

[175] Op cit, Laird, p. 3

[176] Proverbs 15:24, JPS

[177] Proverbs 27:20, JPS

[178] Proverbs 30:15-16, JPS

[179] Proverbs 22:7, JPS

[180] Chesterton, G.K., Collected Works, Vol. 1, Heretics, Orthodoxy, The Blatchford Controversies, Ignatious Press, San Francisco, 1986, pages 59-60

[181] Philippians 1:21, KJV

[182] Ecclesiastes 3:11, JPS

[183] Ecclesiastes 6:6, RSV

[184] Ecclesiastes 9:1-6, JPS

[185] Ecclesiastes 7:14, JPS

[186] Ecclesiastes 12:5, 7, 14

[187] Isaiah 2:4, JPS

[188] Isaiah 65:25, JPS

[189] Isaiah 25:7-9, JPS

[190] Isaiah 60:19-22, JPS

[191] “Shades” (repaim) refers to the spirits of the dead. This word repaim is also used in reference to the giants or Rephaim (cf., e.g., Deuteronomy 2:11).

[192] Isaiah 26:13-15, JPS

[193] Isaiah 26:19, JPS

[194] Isaiah 9:6-7, KJV

[195] Note in this translation, the son is not called “Mighty God, Everlasting Father,” but rather his name is “The Mighty God is planning grace, the Eternal Father, a peaceable ruler.”

[196] Psalm 32:1-2, KJV

[197] Cf. Psalm 34:18 and 51:17

[198] Exodus 34:6-7, JPS

[199] Psalm 103:3, JPS

[200] Isaiah 43:25, JPS

[201] 1 John 1:9, KJV

[202] Isaiah 38:5, JPS

[203] Malachi 3:10, JPS

[204] 2 Chronicles 7:14, JPS

[205] Isaiah 38:10-12, 18, JPS

[206] Isaiah 53:5-6, 12, JPS

[207] Isaiah 57:15-16, JPS

[208] Cf. Psalm 51:17

[209] Isaiah 61:4-6, 11, JPS

[210] Isaiah 62:4-5, 11, JPS

[211] Isaiah 65:17, JPS

[212] Isaiah 66:18, 20-22, JPS

[213] Genesis 18:23-33

[214] Exodus 32:11-13

[215] Job 42:7-9

[216] E.g., Isaiah 33:15

[217] E.g., Isaiah 1:17

[218] Isaiah 1:11-13, JPS

[219] Hebrews 11:14-16, KJV

[220] Galatians 3:8, KJV

[221] 1 Corinthians 15:3-4, KJV

[222] John 8:56, KJV

[223] Hebrews 11:39-40, KJV

[224] Genesis 3:15, RSV

[225] Exodus 17:6

[226] Numbers 20:8

[227] 1 Corinthians 10:4, KJV

[228] Jeremiah 31:29-30 JPS

[229] Jeremiah 31:31-34 JPS

[230] Jeremiah 17:9-10 JPS

[231] Cf. Jeremiah 13:22-23

[232] Jeremiah 7:7, JPS Cf. also, Jeremiah 15:6; 17:25; 25:5; 31:40; 32:40

[233] Jeremiah 42:10, JPS

[234] Jeremiah 8:6; 20:16

[235] Ezekiel 14:13-14 JPS

[236] Ezekiel 18:4 JPS

[237] Isaiah 2:2-4 KJV.

[238] Cf. Ezekiel 38-39.

[239] Revelation 20:7-9 KJV

[240] Jeremiah 1:5, JPS

[241] 2 Samuel 7:16, JPS

[242] Deuteronomy 34:10, JPS

[243] Daniel 6:21-22, JPS, emphasis mine

[244] Ezekiel 11:1-4, 13 JPS

[245] Daniel 12:2-3, JPS

[246] The word alam is the cognate in Hebrew, olam, and shows the Hebrew tendency to change an accented long “a” to “o.” Op cit, Harris, Theological Wordbook of the OT, p. 1055

[247] Daniel 2:44, JPS

[248] Daniel 7:18, JPS

[249] Daniel 9:24, JPS

[250] Cf. Daniel 9:20

[251] Daniel 9:8-11, JPS

[252] Daniel 9:23-24, JPS

[253] Daniel 12:13, JPS

[254] Op cit, Charles, A Critical History of the Doctrine of a Future Life, pages 133-134, 180-181

[255] Daniel 11:37: “Neither shall he regard the gods of his fathers…” This reference to Antichrist seems to suggest he is a Jew.

[256] Hosea 6:6, JPS

[257] Cf., e.g., Psalm 51:17, Isaiah 57:15; 66:2

[258] Hosea 2:19, JPS

[259] Hosea 6:2, JPS

[260] Ezekiel 37:13, JPS

[261] Joel 3:20, JPS

[262] Joel 2:28-30, JPS

[263] Verse 27, JPS

[264] Amos 9:11-15, JPS

[265] Amos 1:11, JPS

[266] Hebrews 11:31

[267] Matthew 1:5

[268] Cf., E.g., Genesis 15:6 quoted by Paul in Romans 4:2.

[269] Cf., Psalm 34:18, 51:17.

[270] Cf., John 8:1-11. Note the paucity of references in the gospels to God forgiving sin, especially willful sin such as the case of the woman taken in adultery.

[271] Obadiah 10, JPS

[272] Simon, Uriel, Jonah, The JPS Bible Commentary, Sarna, Nahum, The Jewish Publication Society, Philadelphia, 1999, p. xii.

[273] Romans 3:26, KJV

[274] Micah 5:2, JPS

[275] Micah 2:9, JPS

[276] As noted in Part 6 of this series, nesah, olam, ad, and alam, all words referring to “forever, eternal, everlasting, etc., can refer to anything between remote time and perpetuity. No general word exits for time in Hebrew, nor for ideas like past, present, future, and eternity.

[277] Micah 4:5, JPS

[278] Micah 4:6-7, JPS

[279] Micah 7:18-10, JPS

[280] Zephaniah 2:3

[281] Zephaniah 3:11-13, JPS

[282] Haggai 1:6, JPS

[283] Haggai 2:21

[284] Zechariah 14:2-4, 9, 16, JPS

[285] Zechariah 7:13, JPS

[286] Malachi 4:5, JPS

[287] Davidson, A.B., The Theology of the Old Testament, T & T Clark, Edinburgh, 1955, page 405.

[288] “Levirate marriage:” from the Latin “husband’s brother.”

[289] Used in the NT in Mark 4:22, Luke 8:17 and Colossians 2:3.

[290] McClintock, John and Strong, James, General Editors, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, Baker, Grand Rapids, 1981, vol. 1, page 291.

[291] Ibid, page 292.

[292] Orr, James, General Editor, International Standard Bible Encyclopedia, Eerdmans, Grand Rapids, 1955, Vol. 1, pp. 177-183.

[293] Charles, R.H., general editor, The Apocrypha and Pseudepigrapha of the Old Testament, Volume I, Oxford at The Clarendon Press, 1979, (First published in 1913.)

[294] 2 Maccabees 6:23

[295] 2 Maccabees 7:9

[296] Ibid, verse 11

[297] Ibid, verse 14

[298] Ibid, verses 22-23

[299] Ibid, verse 29

[300] 2 Maccabees 12:43-45

[301] When Alexander the Great died, his kingdom was divided between four of his generals. Ptolemy controlled Egypt and the geography surrounding it. To the north, another general Seleucus controlled Syria and the geography surrounding it. Israel, standing between the two, found herself constantly contending with these dynasties.

[302] Judith 16:17.

[303] Hebrews 13:17, KJV

[304] John 17:14-15, KJV

[305] Daniel 9:24-27, JPS

[306] Cf. Matthew 24:6-14

[307] Cf. e.g., Revelation 11:3, 13:5

[308] Sirach 14:16, 19

[309] Sirach 15:6

[310] Sirach 7:33

[311] Sirach 17:27-28

[312] Op cit, Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Box and Oesterley, vol. I, pp. 377, 388

[313] Sirach 37:25-26

[314] Op cit, Charles, Box and Oesterley, p. 447

[315] Sirach 41:4

[316] Op cit, Charles, Box and Oesterley, p 466

[317] Ecclesiastes 6:6, JPS

[318] Sirach 44:16

[319] Op Cit, Charles, Box and Oesterley, p. 482

[320] Sirach 46:12; 49:10

[321] Op Cit, Charles, Box and Oesterley, p. 505

[322] Sirach 34:19

[323] Sirach 35:1

[324] Sirach 16:13-14

[325] Op Cit, Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Holmes, vol. I, p. 518

[326] 1 Enoch 108:12

[327] Wisdom 1:12-15

[328] Wisdom 2:1-5

[329] Wisdom 3:4-8

[330] Wisdom 4:10

[331] Wisdom 5:15-16; 8:13

[332] Wisdom 4:18-19, 5:1-2

[333] Charles, R.H., A critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, Adam and Charles Black, London, 1899, pp. 251-253

[334] Op cit, Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Whitehouse, vol. I, p. 576

[335] Ibid, pp. 569, 580

[336] Baruch 4:6

[337] Baruch 4:18, 25, 29, 32-35, 5:5-9

[338] Op cit., Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Ball, vol. I, p.596

[339] Epistle of Jeremy 34

[340] 2 Chronicles 33:11-13, 18-19, JPS

[341] Op cit., Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Ryle, vol. I, p. 612

[342] Prayer of Manasses 8

[343] Op cit., Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Bennett, vol. I, p. 629

[344] Op cit., Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Kay, vol. I, p. 638

[345] Op cit., Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Witton, Davies, vol. I, pp. 652-53, 657

[346] Septuagint, a Greek translation of the Old Testament

[347] Op cit., Charles, The Apocrypha and Pseudepigrapha of the Old Testament, Gregg, vol. I, p. 669

[348] Ibid, p. 670

[349] The most recognized authority on the Apocrypha and Pseudepigrapha in his day, and possibly in any era.

[350] The word “apocalyptic,” meaning “end times,” refers to God’ prophetic utterances of

[351] Charles, R.H., general editor, The Apocrypha and Pseudepigrapha of the Old Testament, Oxford at The Clarendon Press, 1979, vol. II, pp. vii, viii. (First published in 1913.)

[352] Ibid, pages viii, ix.

[353] Ibid, page ix.

[354] Ibid, page ix.

[355] Cf., e.g., Isaiah 65:17ff.

[356] Charles, R.H., A Critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, Adam and Charles Black, London, 1899, pp. 2-3

[357] Ibid, page 7 [I think when you start a new letter, you need to regive the cite – I don’t remember who you’re quoting.]

[358] Ibid, page 17.

[359] Ibid, page 18.

[360] Ibid, page 52

[361] Joshua 7:11 NASB

[362] Genesis 17:8 KJV

[363] Cf. e.g., Numbers 15:30-31

[364] Numbers 20:8-11

[365] I Samuel 11

[366] Psalm 51:17. Cf. also Psalm 34:18.

[367] Samson may be another exception, although God does not call his licentious living sin (cf. Judges 14-16 and esp. 14:4).

[368] From 1948 forward, although Israel exists as an autonomous nation, she cannot fulfill the Law’s requirements as long as a Mosque sits on the dome of the rock.

[369] John 3:3 KJV

[370] Matthew 6:20 KJV

[371] Job explores this theme as he argues with his friends that there is no necessary relationship between righteous living and prosperity. The book concludes without answering this conundrum of how we can call God just when righteous people suffer.

[372] Isaiah 1:16-18, JPS

[373] Justification: God declaring a guilty person innocent

[374] Sanctification: That process whereby the believer becomes conformed to the image of Christ

[375] Cf. John 14:6

[376] Imputed sanctification: God declaring the believer holy, thus enabling the Holy Spirit to dwell in him

[377] Cf., e.g., 1John 2:3-4

[378] Cf. Hosea 1:2

[379] Cf. Matthew 19:3-9

[380] Cf. Malachi 2:13-16

[381] Cf. Ezekiel 4:4-5

[382] Cf. Matthew 17:24-27

[383] I am unable to reconcile Leviticus 6 with Numbers 15:30-31.

[384] Cf. Leviticus 16:20-22

[385] Op Cit. Levine, Baruch, The JPS Torah Commentary on Leviticus, page 235. Although I know of no specific reference in Leviticus 16 to the effect that this sacrifice dealt with national, rather than individual, sins, Jewish scholars like Levine understand this to be the case.

[386] Numbers 15:30-31, NAS

[387] Leviticus 12:2, 6, KJV

[388] Passages such as Psalm 119:9-11 may point to the individual seeking sanctification, but it may also be that such people wanted to obey God to avoid temporal consequences for sinning. I cannot be certain.

[389] Mark 8:31-33, KJV

[390] I define legalism as adding to the commandments of God and/or believing that your good works contribute to your going to heaven.

[391] By way of illustration, a person believes that the prohibitions regarding women in ministry are cultural, while also believing that gambling is sin.

[392] Cf. Ephesians 2:1

[393] Romans 1:27, KJV

[394] Deuteronomy 23:2, KJV

[395] 1Timothy 1:15

[396] Proverbs 23:7

[397] Op Cit. Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 163.

[398] This is the reason we study the Apocrypha and Pseudepigrapha. Although not considered canonical by evangelical scholars, all scholars agree that they greatly influenced the NT writers.

[399] Ibid. Footnote, page 163

[400] Charles considers the two segments to be authored by two different people, about 20 years apart.

[401] Ethiopic Enoch 22:1-14

[402] Ethiopic Enoch 27

[403] Op cit, Charles, R.H., A Critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, p. 274

[404] Ethiopic Enoch 89:59-65.

[405] Op cit, Charles, R.H., A Critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, pp. 191-192

[406] Ethiopic Enoch 102:9-11.

[407] Ethiopic Enoch 103:7-8.

[408] He may very well have borrowed this idea from Daniels Seventy Weeks (cf. Daniel 9:20-27).

[409] Ethiopic Enoch 91:15-17.

[410] Ethiopic Enoch 69:29.

[411] Ethiopic Enoch 49:2-4.

[412] Ethiopic Enoch 69:27.

[413] Ethiopic Enoch 51:1.

[414] Ethiopic Enoch 61:5.

[415] Ethiopic Enoch 45:4-5.

[416] Ethiopic Enoch 41:1-2.

[417] Ethiopic Enoch 49:1-2.

[418] Jude 14-15, KJV

[419] Enoch 1:9

[420] The word “paradise” does not appear in the OT, and only three times in the NT: Luke 23:42, 2 Cor. 12:4, and Rev. 2:7.

[421] Op cit, Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 375

[422] Stravinskas, Peter M. J., Our Sunday Visitor’s Catholic Encyclopedia, “Sibylline Oracles.”

[423] Op cit, Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 371.

[424] The Sibylline Books, Book III, Lines 334-336

[425] Ibid, Book V, Lines 75-85

[426] Ibid, Book III, Lines 767-771

[427] Ibid, Book V, Lines 414-422

[428] Genesis 47:30, JPS

[429] Other translations use the word “lie.”

[430] Deuteronomy 31:16, JPS

[431] Job 7:21, JPS

[432] Jeremiah 51:39, 57, JPS

[433] Cf. Daniel 9:21-27

[434] Ethiopic Enoch 104:6-9

[435] Ethiopic Enoch 99:11

[436] Ethiopic Enoch 103: 6-8

[437] “John succeeded his father both as prince and high priest, and his long reign displayed all the characteristics of the true Maccabees… Hyrcanus threw off the Syrian yoke and began a war of conquest. In a quick campaign he conquered the trans-Jordanic territory, destroyed Samaria and its temple and devastated the land of Idumaea, whose people were now embodied in the Jewish commonwealth by an enforced circumcision. By an embassy, the third in the Asmonean history, he made an alliance with Rome… After a reign of nearly three decades he died in peace, envied for three things–the possession of the supreme power in Israel, the possession of the high-priesthood and the gift of prophecy.” ISBE

[438] Op Cit. Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 282

[439] Psalm 110:4 JPS

[440] Op Cit. Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 294

[441] Anointed in the Greek is Cristou/ which we translate Christ.

[442] Reuben 6:7-12

[443] The angels make propitiation, rather than Messiah, and then only for “the ignorance of the righteous.”

[444] Levi 3:1-10

[445] Another word for Satan.

[446] Levi 18:1-14

[447] Benjamin 10:6-9

[448] Roberts, Alexander and Donaldson, James, editors Ante-Nicene Fathers, Eerdmans, Grand Rapids, 1951, Vol. VIII, pp. 3-5.

[449] Judah

[450] Op cit, Charles, A Critical History of the Doctrine of a Future Life, p. 193

[451] Op cit, International Standard Bible Encyclopedia, vol. 1, page 178

[452] NAS Psalm 32:2

[453] Op cit, Charles, Apocrypha and Pseudepigrapha of the Old Testament, page 552

[454] 4 Ezra 7:51-63

[455] 4 Ezra 13:25-36

[456] 4 Ezra 6:24-28

[457] Comparing their captivity in Egypt with Psalm 90 (the prayer of Moses) verse 15, the writer concludes that the restoration of Messiah will last 400 years.

[458] Note: Ezra makes no mention of Christ dying for people’s sin, even though he ostensibly wrote in the first century AD.

[459] 4 Ezra 7:26-32

[460] 4 Ezra 7:33-44

[461] 4 Ezra 5:1-13, 6:18-24

[462] 4 Ezra 6:25-28

[463] 4 Ezra 7:9-14

[464] 4 Ezra 7:118: “O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants.” Cf. Romans 5, I Corinthians 15

[465] Psalms of Solomon 3:16

[466] Psalms of Solomon 15:11

[467] Op cit, Charles, R.H., A critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, vol. II, pp. 269-270

[468] 2 Baruch 30:1-5.

[469] 2 Baruch 36:8-11

[470] 2 Baruch 40:1-3

[471] 2 Baruch 73:1-4, 7, 74:1

[472] I Corinthians 15:35, RSV

[473] Baruch 49:2-3

[474] Baruch 50:1-4, 51:8-10

[475] Baruch 85:11-15

[476] Romans 3:26, KJV

[477] Genesis 17:8

[478] Matthew 22:23-33

[479] Acts. 23:6

[480] Targum means, “translate or interpret.” During the period of Ezra’s Temple, rabbis added comments to their translations of Old Testament scripture.

[481] Op cit. Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 1

[482] Jubilees 23:26-31

[483] Op cit. Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 407

[484] Assumption of Moses 10:1-10

[485] Secrets of Enoch 49:4-5

[486] Secrets of Enoch 51:1-4

[487] Secrets of Enoch 65:5-7

[488] Secrets of Enoch 10:3

[489] Schurer, Emil, A History of the Jewish People in the Time of Jesus Christ, Second Division, vol. II, page 175, Hendrickson Publishers, USA 2008

[490] Op cit., Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. II, page 85

[491] Ibid. page 137.

[492] The Books of Adam and Eve, “Apocalypsis Mosis 10:2.”

[493] Cf. Revelation 20:1-3

[494] Secrets of Enoch 32-33:1

[495] Secrets of Enoch 7:1-2

[496] Evidently, one of God’s angels

[497] Secrets of Enoch 32:1-2

[498] Secrets of Enoch 8-10

[499] Secrets of Enoch 43:1-2 as quoted from Charles, R.H., A critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, pp. 265-266

[500] Secrets of Enoch 22:8-9

[501] A Greek philosophy teaching that because the body is evil it should be disciplined and controlled.

[502] 4 Maccabees 9:7-9

[503] 4 Maccabees 17:4-6

[504] 4 Maccabees 13:14-15

[505] Cornfeld, Gaalya, general editor, Josephus, Flavius, The Jewish War, Zondervan, Grand Rapids, 1982, Book 2, Chapter 8, Verse 14, pp. 153-154

[506] Sayings of the Fathers 2:5

[507] McNamara, Martin, Justification and Variegated Nomism, D.A. Carson, Peter T. O’Brien, Mark A. Seifrid, editors, Baker Academic, Grand Rapids, Vol. 1 “The Complexities of Second Temple Judaism,” page 303.

[508] Ibid, page 312. Italics mine.

[509] Ibid, page 333. Italics mine.

[510] Philo, De Execrat, 8-9, quoted from Charles, R.H., A critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, page 259

[511] Ibid, page 260

[512] Matthew 5-7

[513] Born about 37 AD of priestly and royal ancestors, he was a historian who wrote gave valuable insight into Judaism and Christianity.

[514] Philo was a Jew from Alexandria, Egypt who lived from 20 BC until 50 AD. He used allegory in an endeavor to blend Judaism with Greek philosophy.

[515] Pliny the elder was a philosopher and historian, the son of a Roman Senator, who died about 79 AD.

[516] Internet information

[517] Op cit. A History of the Jewish People in the Time of Jesus Christ, second division, vol. II, page 204

[518] Colossians 2:18

[519] Op Cit. A History of the Jewish People in the Time of Jesus Christ, second division, vol. II, page 216

[520] Op cit. Cyclopedia of Biblical, Theological and Ecclesiastical Literature, vol. III, pages 301-305

[521] The book of Hosea portrays Israel as a whore pursued by a gracious God.

[522] Romans 9:6-7, RSV

[523] Vermes, Geza, The Complete Dead Sea Scrolls in English, Penguin Books, N.Y, 1997, p. 73

[524] Ibid, pp. 74-76

[525] Carson, D.A., O’Brien, Peter T., and Seifrid, Mark A., Justification and Variegated Nomism, Vol. 1, Baker Academic, Grand Rapids, 2001, page 397

[526] Matthew 3:9-10, RSV

[527] Op cit. Carson, Justification and Variegated Nomism, Vol. 1, p. 383

[528] Cf. Romans 3:21-31

[529] The great Jewish council where important issues were deliberated, and decisions made.

[530] Graetz, Heinrich, History of the Jews, Jewish Publication Society, Philadelphia, 1956, vol. 2, pp. 327-328

[531] Rabbinical literature on biblical stories.

[532] Kabbalah claims a divine authorship, though it probably originated in the 12th century A.D. Allegedly, the truth of Kabbalah was first given to the angels before God created the world. Mankind then received it on three separate occasions through three different men. Adam was the first to receive the teaching through the Archangel Raziel as Adam and Eve were expelled from the Garden of Eden. But, because people were more interested in the ways of the world than the things of God, the truth of Kabbalah was eventually lost. It is said that Kabbalah is derived from ancient Hebraic priesthood practices that has the goal of human transformation.

[533] Members of a Jewish mystical movement, the word means “pious, religious.”

[534] Ginzberg, Louis, The Legends of the Jews, Jewish Publication Society, Philadelphia, 1968, vol. 1, pp. viii – xiii

[535] Rosenblatt, Samuel, Saadia Gaon The Book of Beliefs and Opinions, Yale University Press, New Haven, 1948, p. 205

[536] Ibid, pp. 235-240

[537] Ibid, pp. 255-257

[538] Cf., e.g., Mark 7:1-13

[539] Ibid, pp. 267-271

[540] Ibid, p 276

[541] Ibid, pp. 283-284

[542] Ibid, pp. 286-288

[543] Ibid, p. 290

[544] Ibid, pp. 344-345, 347-348, 353-354

[545] Maimonides, Maqala, quoted from: Baron, Salo Wittmayer, Editor, Essays on Maimonides, AMS Press, NY, 1966, Finkel, Joshua, “Maimonides’ Treatise on Resurrection: A Comparative Study,” chapter 4

[546] Gorfinkle, Joseph I., translator, The Eight Chapters of Maimonides on Ethics, AMS Press, NYC, 1966, pp. 95-96

[547] Op cit, Charles, Eschatology, page 307

[548] Cf. Revelation 20:1-10

[549] Matthew 4:19, KJV

[550] Matthew 3:2, KJV. Jesus preaches the same thing in 4:17.

[551] It seems to me that this can be first seen in the closing verses of Matthew 12. Beginning with Matthew 13 Jesus uses parables for the purpose of obfuscating (cf. Matthew 13:10-17).

[552] Matthew 3:12, KJV

[553] Matthew 8:11-12, KJV

[554] Matthew 10:15, KJV. Cf. also Matthew 11:24

[555] Matthew 10:28, 32-33, KJV. Cf. also Mark 8:38 and Luke 9:26

[556] Matthew 13:11, KJV

[557] Matthew 13:50, KJV

[558] Matthew 16:21, KJV

[559] Matthew 16:26-27, RSV

[560] Matthew 18:3, KJV

[561] Matthew 21:31, KJV

[562] Matthew 22:13-14, KJV

[563] Matthew 23:13, 33, KJV

[564] Matthew 23:8-39 is not found in the other gospels

[565] Matthew 24:43-51

[566] Matthew 25:1-13

[567] Matthew 25:14-30: This parable, similar to the parable of the mina, teaches the same lesson, but from a different perspective. In the parable of the mina, our Lord makes an equal distribution, while in this parable the distribution is unequal. The man receiving five pounds returns five more, and the one receiving ten pounds returns ten more. Each man receives the same reward. In heaven, God rewards His followers based on faithfulness to opportunity.

[568] Matthew 25:31-46: Note in v. 46 that whether people go to heaven or hell is based on their works (cf. Luke 19:8-9 above).

[569] Mark 14:25, KJV, cf. also Matthew 26:29, Luke 22:18, 30

[570] Matthew 26:64, KJV, cf. also Mark 14:62, Luke 22:69

[571] Matthew 25:46, KJV

[572] Matthew 26:30-31, KJV

[573] Matthew 27:52-53, KJV

[574] These verses dealing with the graves opening appear only in Matthew.

[575] Matthew 27:25, KJV

[576] Mark 4:24-25, RSV

[577] Mark 8:35-38, KJV

[578] Mark 9:43-48, KJV

[579] Matthew 18:10, KJV

[580] Mark 9:31, KJV

[581] Mark 9:32, KJV

[582] Matthew 17:23, KJV

[583] Luke 9:45, RSV

[584] Mark 12:34, KJV

[585] Mark 10:14-15, KJV

[586] Later in this study we will look at the various ways Scripture views the Kingdom of God.

[587] Mark 13:4, 6-8, 12, 19-20, 22, and 24-26, KJV

[588] Matthew 24:37-41

[589] Mark 16:14, KJV

[590] Mark 16:19, KJV

[591] Luke 5:8, KJV

[592] Luke 5:32, KJV. Cf. also Matthew 9:13, Mark 2:17

[593] Luke 7:48, KJV

[594] Cf. Matthew 9:2

[595] Luke 7:28, KJV

[596] Luke 9:51, RSV

[597] It may be cross-referenced with John 7:10, but I am not certain.

[598] Luke 10:20, KJV

[599] Luke 10:25, KJV

[600] Luke 11:31-32, 52, KJV

[601] In this material, exclusive to Luke, Jesus rebukes and pronounces woes on the religious elite of Israel. The context suggests that the consequences of their behavior will accrue to their eternal hurt.

[602] Luke 12:4-5, KJV

[603] Luke 12:47-48, KJV

[604] “The teachings of the law, the teachings of grace, and the teachings of the kingdom are separate and complete systems of divine rule which are perfectly adapted to the varied conditions in three great dispensations… Every teaching of the kingdom which contemplates the responsibility of the individual is, in like manner, based on a covenant of human works, and is, therefore, purely legal in character.” Chafer, Lewis Sperry, Systematic Theology, Dallas Seminary, Dallas Texas, 1976, Vol. IV, pages 225-226. In light of this, it seems that Chafer would argue that words such as these do not apply to the believer in Christ, but to those who will live with Christ during the millennium.

[605] Luke 13:23-30, KJV

[606] Luke 15:31, KJV

[607] Luke 16:9, KJV

[608] Luke 16:25, KJV

[609] Luke 17:24-25, 34-35, KJV

[610] Luke 18:32-34, KJV

[611] Cf. my comments on John 13:26 where we learn that the Deceiver was deceived. When Jesus, in this same context, says, in Mark 10:45: “For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many,” the disciples evidently did not connect these words with His imminent death; the Messiah promised in the Old Testament could have become a ransom for Israel without dying. Luke tells us that on Jesus final trip to Jerusalem, the disciples “supposed that the kingdom of God was immediately to appear” (Luke 19:11). Obviously, they did not anticipate the Cross.

[612] Luke 19:26-27, KJV

[613] Luke 20:34-36, KJV

[614] Luke 23:43, KJV

[615] This conversation with the thief on the cross appears only in Luke.

[616] Luke 24:6-8, KJV

[617] Luke 24:26-27, KJV. Cf. also Luke 24:45-47

[618] Daniel 12:2, JPS

[619] John 15:16, KJV

[620] John 1:29, KJV

[621] In verse 36 John again says, “Behold the lamb of God,” but does not mention His taking away the sin of the world.

[622] John 3:13, 15-16, KJV

[623] Reference to the kingdom appears three times in John’s gospel: John 3:3, 5, 18:36. It seems to me that in all three references, the kingdom is both future and spiritual.

[624] John 3:36, KJV

[625] John 4:14, KJV

[626] John 4:36, KJV

[627] John 5:21-22, 24-25, 28-29, KJV

[628] Cf. John 6:29 where Jesus says that the work of God is believing.

[629] A person gains eternal life the moment he receives Christ (cf. John 17:3). He will never be more alive spiritual than at that moment. The only dying he has left is that of the body. Thus, Jesus ties the resurrection to eternal life; the one flows from the other. In this sense, the resurrection is a present reality:

[630] John 6, 27, 40, 47, 51, 54, 58 KJV

[631] Note how John’s gospel contrasts with the Synoptics: Believe is the condition for salvation in John rather than good works as frequently found in the Synoptics; John emphasizes grace to a degree not found in the Synoptics. Note also that in John you find an emphasis on election not found in the other gospels. Cf. e.g., John 6:44, 10:28-29, and 15:16. Jesus offers it, as illustrated by the Samaritan woman at Jacob’s well. In John our Lord Jesus takes the initiative, more often than not (as seen by Jesus going to the Pool of Bethesda in John 5), while in the Synoptics, people come to Jesus for help. Regarding prayer: you find the Synoptic writers encouraging perseverance in prayer in a way you don’t in John. In all of this, in the Synoptics it is up to you; in John it is up to God.

[632] John 6:68, KJV

[633] John 8:51, KJV

[634] John 6:40, KJV

[635] John 10:17-18, 27-28, KJV

[636] John 11:24-26, KJV

[637] John 12:7, KJV

[638] John 12:25, 49-50, KJV

[639] John 13:3, KJV

[640] John 14: 2-3, 19, KJV

[641] John 16:28, KJV

[642] John 17:3, KJV

[643] Cf. also verse 13

[644] John 17:11, 24, KJV

[645] John 18:36, KJV

[646] John 20:17, KJV

[647] John 20:31, KJV

[648] 2 Samuel 12:13, KJV

[649] Ezekiel 18:21-23, KJV

[650] Matthew 7:22-23, KJV

[651] John 3:3, 5

[652] Isaiah 9:6-7, KJV

[653] Amos 9:13-15, KJV

[654] Matthew 3:1-3, KJV

[655] Cf. John 11:47-48

[656] Mark 10:15, RSV

[657] Luke 17:20-21, KJV

[658] Daniel 6:26, KJV

[659] Daniel 7:13-14, KJV

[660] Matthew 12:43, KJV

[661] Matthew 13:41, KJV

[662] Revelation 20:1-6, KJV

[663] Matthew 6:10, KJV

[664] Matthew 6:33, KJV

[665] Romans 11:25-26, KJV

[666] For further research on the subject, cf. Peters, George N.H., The Theocratic Kingdom, Kregel, Grand Rapids, 1994, 3 Volumes.

[667] Daniel 12:2, JPS

[668] John 15:16, KJV

[669] Cf., e.g., Ezekiel 18:21-28.

[670] Acts 2:37-39 RSV

[671] Acts 3:19-20 RSV – Peter no doubt refers to the fulfillment of God’s promises to Israel as seen in Malachi 4:6: “And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” (Cf. also Matthew 17:11 and Acts 1:6.) That Peter had Israel in mind is supported by the fact that Peter didn’t know God planned on including the Gentiles until He revealed it to Peter in Acts 10:9-16.

[672] Cf. Acts 4:24-30

[673] Acts 5:29-32 RSV.

[674] Acts 8:22 RSV.

[675] Acts 10:43 RSV.

[676] Acts 13:38-39 RSV.

[677] Acts 15:11 RSV.

[678] Acts 16:31 RSV.

[679] Acts 17:30-31 RSV.

[680] Acts 20:21 RSV.

[681] Acts 26:18, 23 KJV.

[682] You catch glimpses of it (mostly by inference) in passages such as Acts 26:23 where Paul says that Jesus is “the first to rise from the dead.”

[683] Acts 13:48 KJV

[684] In Acts 23:6 and 24:15 Paul makes this link while defending himself against the Sadducees, who denied the resurrection. You get the impression that Paul did this to cause division among his accusers.

[685] Hebrews 11:6, KJV

[686] Romans 2:7, KJV

[687] Romans 4:17, RSV

[688] Romans 4:24-25, KJV

[689] Romans 5:6-9, NAS

[690] Romans 5:21, RSV

[691] Romans 6:23, RSV

[692] Romans 8:11, RSV

[693] Romans 8:16-17, 23, 30, RSV

[694] Romans 14:10-12, NAS

[695] I Corinthians 1:7-8, 23, KJV

[696] I Corinthians 3:13-15, KJV

[697] I Corinthians 4:5, KJV

[698] I Corinthians 11:26, KJV

[699] I Corinthians 6:9-10, RSV

[700] Cf., e.g., I Corinthians 7:8-9, 32-35

[701] I Corinthians 7:7, 9:24-27, KJV

[702] I Corinthians 11:31-32, KJV

[703] I Corinthians 13:13, RSV

[704] I Corinthians 15:16-18, KJV

[705] I Corinthians 15:51-53, KJV

[706] I Corinthians 15:23-28, KJV

[707] I Corinthians 15:58, 16:22, KJV

[708] II Corinthians 1:9-10, KJV

[709] II Corinthians 1:14, KJV

[710] II Corinthians 2:15-16, KJV

[711] II Corinthians 4:14, 17-18, KJV

[712] II Corinthians 5:1-11, esp. vv. 10-11, KJV

[713] II Corinthians 5:19, 21, KJV

[714] II Corinthians 8:9, KJV

[715] II Corinthians 13:4, RSV

[716] Galatians 1:1, KJV

[717] Galatians 1:4, KJV

[718] Galatians 3:13, KJV

[719] Galatians 5:19-21, KJV

[720] Galatians 6:8, KJV

[721] Ephesians 1:7, KJV

[722] Ephesians 2:14, KJV

[723] Ephesians 1: 11, 13-14, 18, KJV

[724] Ephesians 2:6, KJV

[725] Ephesians 4:30, KJV

[726] Ephesians 5:5, KJV

[727] Philippians 1:6, 10, 2:16, KJV

[728] Philippians 1:23, KJV

[729] Philippians 3:11, KJV

[730] Philippians 3:20-21, NAB

[731] Philippians 4:17, RSV

[732] Colossians 1:5, KJV

[733] Colossians 1:12-14, 20, KJV. When Paul says that God “reconcile(d) all things unto himself; by him, I say, whether they be things in earth, or things in heaven,” what, besides fallen man, needed to be reconciled to God? It may mean the saints of the Old Testament that went to heaven incomplete without the atoning work of Christ, or possibly the created order that “was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope” (Romans 8:20). Some think this refers to celestial beings that partook of rebellion against God, and thus need redemption, but I am dubious. (Cf. Philippians 2:10)

[734] Ephesians 2:5, RSV

[735] Colossians 2:13, NAB

[736] Colossians 3:1-4, KJV

[737] Colossians 3:24, KJV

[738] Ephesians 5:23, 25, KJV

[739] I Thessalonians 1:10, RSV

[740] Cf. also I Thessalonians 2:19; 3:13; 5:23 for other references to Paul anticipating the imminent return of Christ.

[741] I Thessalonians 4:13-17, RSV

[742] II Thessalonians 1:5-11, KJV

[743] II Thessalonians 2:4, KJV

[744] I Timothy 1:16, RSV

[745] I Timothy 3:16, RSV

[746] I Timothy 4:8, RSV

[747] I Timothy 6:12, KJV

[748] I Timothy 6:16, RSV

[749] I Timothy 6:19, RSV

[750] II Timothy 1:1, RSV

[751] II Timothy 1:9-10, KJV

[752] II Timothy 2:8, 11, KJV

[753] II Timothy 2:17-18, KJV

[754] II Timothy 4:7-8, 18, KJV

[755] As far as I can tell, the phrase “Christ died for our sins” only appears in I Corinthians 15:3, at least in the KJV.

[756] Titus 1:2-3, KJV

[757] Titus 2:13-14, KJV

[758] Titus 3:5-7, KJV

[759] Genesis 15:6, JPS

[760] Jonah 3:5, JPS

[761] John 6:28-29, RSV

[762] Hebrews 3:18-19, RSV

[763] John 14:21, RSV

[764] 1 John 2:4, RSV

[765] Daniel 12:2, JPS

[766] Romans 4:4-5, KJV

[767] Ephesians 2:8-9, KJV

[768] Titus 3:5, KJV

[769] Matthew 7:21-23, KJV

[770] Romans 10:9, KJV

[771] 1 Peter 2:8

[772] Hebrews 1:3, KJV

[773] Hebrews 2:9, KJV

[774] Hebrews 2:17

[775] Hebrews 9:7, NAS

[776] Hebrews 9:12, KJV

[777] Hebrews 9:15, KJV

[778] Hebrews 9:26-28, KJV

[779] Hebrews 10:12, KJV

[780] Hebrews 6:1-2, KJV

[781] Hebrews 6:18-20, KJV

[782] Hebrews 10:34, KJV

[783] Hebrews 11:5

[784] Hebrews 11:10, KJV

[785] Hebrews 11:16, KJV

[786] Hebrews 11:26, RSV

[787] Hebrews 11:35, KJV

[788] Hebrews 12:23, KJV

[789] Hebrews 13:14, KJV

[790] James 5:7

[791] James 2:5

[792] James 4:4

[793] I Peter 1:3-5, KJV

[794] Verse 7, KJV

[795] Verse 9, KJV

[796] Verse 11, KJV

[797] Verse 13, KJV

[798] Verse 17, KJV. Cf. also I Peter 3:9

[799] I Peter 4:5, modified KJV

[800] Verse 24, KJV

[801] Verse 21, KJV

[802] I Peter 2:11, KJV

[803] I Peter 2:24, KJV

[804] I Peter 3:18, NAB

[805] I Peter 3:15, KJV

[806] I Peter 4:12-19, RSV

[807] I Peter 5:4, KJV

[808] Verse 10, KJV

[809] Cf. II Peter 1:12, 13, 15, 3:1

[810] II Peter 3:4, KJV

[811] II Peter 3:6-7, 10, KJV

[812] II Peter 3:12-13, KJV

[813] II Peter 1:11-12, KJV

[814] II Peter 2:4-6, 9, 12-13, KJV

[815] II Peter 3:11-12, RSV

[816] Matthew 11:27, RSV

[817] Matthew 7:22-23, KJV

[818] John 5:21-22, RSV

[819] Matthew 10:42, 13:41-43, 16:27, 22:11-14, KJV

[820] I John 1:2, 2:17, 25, 3:2, KJV

[821] I John 5:11-13, 20, KJV

[822] I John 3:15, KJV

[823] I John 4:17-18, KJV

[824] I John 1:7, 2:2, KJV

[825] I John 4:10, KJV

[826] Although the idea of Antichrist appears in various places in the New Testament and Daniel, the word “antichrist” appears only in I John 2:18, 22; 4:3; and II John 7.

[827] I John 2:28, KJV

[828] 2John 2, KJV

[829] II John 8, KJV

[830] Jude 14-15

[831] 1Enoch 1:9

[832] Taken from Charles, R.H, The Apocrypha and Pseudepigrapha of the Old Testament, Oxford at the Clarendon Press, 1979, vol. II, page 408 and from Nicoll, Robertson, The Expositors Greek Testament, Eerdmans, Grand Rapids, 1951, Vol. 5, page 263.

[833] Jude 5, KJV

[834] Jude 21, KJV

[835] Revelation 1:3, KJV

[836] Revelation 1:5-6, KJV

[837] Revelation 2:7, KJV

[838] Verses 10-11, KJV

[839] Verse 17, KJV

[840] Verses 23, 26-28, KJV

[841] Revelation 3:5, KJV

[842] Verses 11-12, KJV

[843] Verse 21, KJV

[844] Revelation 2:5, KJV

[845] Revelation 2:16, KJV

[846] Revelation 3:3, KJV

[847] Revelation 4:1-2, KJV

[848] Revelation 5:9-10, KJV

[849] Revelation 6:17, KJV

[850] Revelation 7:13-17, KJV

[851] Revelation 14:13, KJV

[852] Revelation 15:2-4, KJV

[853] Revelation 19:7-9, KJV

[854] Cf. Ezekiel 38:2 – 39:16

[855] Revelation 20:12, 15, KJV

[856] Cf. Revelation 21:12-14

[857] Revelation 22:10-12, KJV

[858] Deuteronomy 25:6, JPS. Cf. also 2Samuel 18:18

[859] Romans 3:26, KJV

[860] Matthew 23:15