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List of Abbreviations (for the NET Bible Footnotes)

As found on the Lumina Study Tool.

  Abbreviations for Biblical Books and Nonbiblical Literature

Jump to the definitions for sn,tn,tc  click here

 

Old Testament

Gen

Genesis

Exod

Exodus

Lev

Leviticus

Num

Numbers

Deut

Deuteronomy

Josh

Joshua

Judg

Judges

Ruth

Ruth

1 Sam

1 Samuel

2 Sam

2 Samuel

1 Kgs

1 Kings

2 Kgs

2 Kings

1 Chr

1 Chronicles

2 Chr

2 Chronicles

Ezra

Ezra

Neh

Nehemiah

Esth

Esther

Job

Job

Ps(s)

Psalms

Prov

Proverbs

Eccl

Ecclesiastes

Song

Song of Songs

Isa

Isaiah

Jer

Jeremiah

Lam

Lamentations

Ezek

Ezekiel

Dan

Daniel

Hos

Hosea

Joel

Joel

Amos

Amos

Obad

Obadiah

Jonah

Jonah

Mic

Micah

Nah

Nahum

Hab

Habakkuk

Zeph

Zephaniah

Hag

Haggai

Zech

Zechariah

Mal

Malachi

Books of the Old Testament Apocrypha

Bar

Baruch

Add Dan

Additions to Daniel

Pr Azar

Prayer of Azariah

Bel

Bel and the Dragon

Sg Three

Song of the Three Young Men

Sus

Susanna

1–2 Esd

1–2 Esdras

Add Esth

Additions to Esther

Ep Jer

Epistle of Jeremiah

Jdt

Judith

1–4 Macc

1–4 Maccabees

Pr Man

Prayer of Manasseh

Ps 151

Psalm 151

Sir

Sirach/ Ecclesiasticus

Tob

Tobit

Wis

Wisdom of Solomon

New Testament

Matt

Matthew

Mark

Mark

Luke

Luke

John

John

Acts

Acts

Rom

Romans

1 Cor

1 Corinthians

2 Cor

2 Corinthians

Gal

Galatians

Eph

Ephesians

Phil

Philippians

Col

Colossians

1 Thess

1 Thessalonians

2 Thess

2 Thessalonians

1 Tim

1 Timothy

2 Tim

2 Timothy

Titus

Titus

Phlm

Philemon

Heb

Hebrews

Jas

James

1 Pet

1 Peter

2 Pet

2 Peter

1 John

1 John

2 John

2 John

3 John

3 John

Jude

Jude

Rev

Revelation

Other Ancient Documents

Two citation systems for Philo and Josephus are used in the notes. The older (classical) system is listed first, and the Loeb citation system then follows in parentheses.

1 En.

1 Enoch, a Jewish pseudepigraphic work that includes what are thought to be Christian interpolations in chaps. 37-71 (also called Ethiopic Enoch)

1 Kgdms

1 Kingdoms, the book of the LXX which corresponds to 1 Samuel

1QH

Thanksgiving Hymns, hymns composed for worship within the Qumran community

1QS

Rule of the Community, one of the first Dead Sea Scrolls recovered. This scroll details rules for admission into the Qumran community.

2 Bar.

2 Baruch, a Jewish apocalyptic work written early in the second century

2 En.

2 Enoch, an Jewish pseudepigraphic work that expands upon Gen 5:21-32

4QMMT

Miqsat Maàaseh Torah from Qumran Cave 4, one of the Dead Sea Scrolls

Ag. Ap.

Against Apion, a defense of the Jewish people written by Josephus, a Jewish historian who lived from a.d. 37/38 until the early years of the second century.

Ant.

Jewish Antiquities, a history of the Jewish people written by Josephus (seeAg. Ap. above)

b.

Indicates a tractate from the Babylonian Talmud, which contains the Mishnah and rabbinic interpretive expansions. Collected ca. a.d. 500-550.

CD

A copy of the Damascus Document, which is one of the Dead Sea Scrolls, found in the Cairo genizah

Embassy

On the Embassy to Gaius, a philosophical work by Philo, a Jewish philosopher who lived from 20 b.c. to a.d. 50

Praep. Ev.

Praeparatio evangelica (Preparation for the Gospel), a work by Eusebius, bishop of Caesarea in Palestine, who lived ca. a.d. 260-341

Flaccus

Against Flaccus, a philosophical work by Philo (see Embassy above)

Heir

Who is the Heir?, a philosophical work by Philo (see Embassy above)

Herm.

Shepherd of Hermas, a Christian work written in Rome sometime during the 1st and 2nd centuries a.d.

Ibn Ezra

Rabbi Abraham Ibn Ezra, a medieval Jewish scholar who wrote many works, including a commentary on the Hebrew Bible. Lived a.d. 1092/1093 to a.d.1167.

Ign.

Ignatius, Bishop of Antioch, who died as a martyr in Rome early in the second century. Following will be the abbreviation for one of his seven letters.

J. W.

Jewish War, a history of the events surrounding the war between Rome and the Jews ca. a.d. 70 written by Josephus (see Ag. Ap. above)

Jub.

Jubilees, a Jewish pseudepigraphic work that expands upon the narratives in Genesis and Exodus

Letter of Aristeas

An ancient letter which purports to explain the origins of the LXX. Posited by most scholars to have been written ca. 170 b.c.

Life

The Life, an autobiography of Josephus (see Ag. Ap. above)

m.

Indicates a tractate from the Mishnah, a codification of Jewish rabbinic oral tradition collected ca. a.d. 200-220

Pirqe Avot

A collection of the sayings from Jewish sages and rabbis

Pirqe Rabbi Eliezer

A collection of Jewish rabbinic tradition compiled ca. a.d. 750-850

Posterity

On the Posterity of Cain, a philosophical work by Philo (see Embassy above)

Rabbah

Jewish rabbinic commentary on books of the Bible, e.g., Genesis Rabbah

Sib. Or.

Sibylline Oracles, a collection of poetic prophecies contained within the Jewish pseudepigrapha

Sifre Deut

Sifre on Deuteronomy, a collection of rabbinic interpretations on the book of Deuteronomy compiled ca. a.d. 350-400

Smr

Samaritan Pentateuch, the version of the first five books of the Old Testament accepted as canonical by the Samaritans

t.

Indicates a tractate from the Tosefta, a codification of Jewish rabbinic oral tradition collected ca. a.d. 220-230

T. Gad

Testament of Gad, one of the Testaments of the Twelve Patriarchs, a group of works written between 109 and 106 b.c. and inspired by Jacob’s testament in Gen 49

T. Reu.

Testament of Reuben, one of the Testaments of the Twelve Patriarchs (see T. Gad above)

T. Sol.

Testament of Solomon, a story about Solomon building the Temple, written sometime during the 1st to 3rd centuries a.d.

Tg.

Indicates a Targum, an Aramaic translation of the Hebrew Bible which often included interpretive comments

Tg. Onq.

Targum Onqelos, an Aramaic translation of the Pentateuch, regarded as the official targum of these books

Tg. Ps.-J.

Targum Pseudo-Jonathan, an Aramaic translation of the Pentateuch

y.

Indicates a tractate from the Jerusalem Talmud (which actually took shape in Galilee ca. a.d. 400-425), a work which contains the Mishnah and rabbinic interpretive expansions

Abbreviations for Bible Versions

English Versions

NET

The NET Bible / New English Translation (NT, 1998; First Beta Edition, 2001; Second Beta Edition, 2003; First Edition, 2005)3

TNIV

Today’s New International Version (NT, 2001)

NLT

New Living Translation (1996)

CEV

The Contemporary English Version (1995)

NIrV

New International Reader’s Version (1995)

Message

E. H. Peterson, The Message: The New Testament in Contemporary Language (1993)

NCV

New Century Version (1991)

REB

Revised English Bible (1989)

NRSV

New Revised Standard Version (1989)

NJB

New Jerusalem Bible (1985)

NJPS

Tanakh (1985), produced by the Jewish Publication Society

NKJV

New King James Version (1979)

TEV

Today’s English Version, also known as Good News for Modern Man (1976)

NIV

The New International Version (NT, 1973; OT, 1978)

LB

The Living Bible (1971)

NASB

New American Standard Bible (1971; update 1995)

NAB

The New American Bible (1970)

NEB

The New English Bible (1970)

JB

Jerusalem Bible (1966)

Amplified

The Amplified Bible (1965)

BBE

C. K. Ogden, The Bible in Basic English (1965)

JPS

The Torah (1962), The Prophets (Nevi’im) (1978), The Writings (Kethuvim) (1982), produced by the Jewish Publication Society

MLB

Modern Language Bible: New Berkeley Version (1959; rev. 1969)

Phillips

J. B. Phillips, The New Testament in Modern English (1958)

RSV

Revised Standard Version (NT, 1946; OT, 1952)

Knox

R. A. Knox, The New Testament in English (1945)

AT

The Bible—An American Translation (1927)

Moffatt

James Moffatt, A New Translation of the Bible (1926)

TCNT

The Twentieth Century New Testament (1898-1901; rev. 1904)

ASV

American Standard Version (1901)

RV

Revised Version (NT 1881; OT 1885)

YLT

Young's Literal Translation (1862; rev. 1898)

KJV (=AV)

The King James Version, known in Britain as the Authorized Version (1611)

AV (=KJV)

The Authorized Version, known in America as the King James Version (1611)

Douay

Douay-Rheims Version, a translation for the Roman Catholic Church (NT 1582; OT 1609-1610)

 

Ancient Versions

MT

Masoretic Text (the traditional rabbinical text of the Hebrew Bible, dating from the medieval period)

LXX

Septuagint (the Greek Old Testament, translated between 250-100 b.c.)

 

General Abbreviations

NET Bible Footnote Types

tn

Translator’s Note—explains the rationale for the translation and gives alternative translations, interpretive options, and other technical information.

sn

Study Note—includes comments about historical or cultural background, explanation of obscure phrases or brief discussions of context, discussions of the theological point made by the biblical author, cross references and references to Old Testament quotations or allusions in the New Testament, or other miscellaneous information helpful to the modern reader.

tc

Text-critical Note—discusses alternate (variant) readings found in the various manuscripts and groups of manuscripts of the Hebrew Old Testament and Greek New Testament.

map

Map Note—gives map coordinates for site within the two map sections, “The Journeys of Paul” and “The Holy Land from the Heavens.”

 

tc Note abbreviations Many of the tc notes in the New Testament are from the Nestle-Aland 27 Greek New Testament. You can read about them here. For example in John 3:13 the note on the "son of man" says: "Most witnesses, including a few important ones (A* Θ Ψ 050 ƒ M latt syc,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, ho ōn en tō ouranō). A few others have variations on this phrase, such as “who was in heaven” (e syc), or “the one who is from heaven” (0141 pc sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (P66,75 א B L T Ws 083 086 33 1241 pc co). ...."

Journals

ABR

Australian Biblical Review

ADAJ

Annual of the Department of Antiquities of Jordan

AION

Annali dell’Istituto Orientale di Napoli

AJBA

Australian Journal of Biblical Archaeology

AJSL

American Journal of Semitic Languages and Literature

ArOr

Archiv Orientální

ASTI

Annual of the Swedish Thelogical Institute

AUSS

Andrews University Seminary Studies

BA

Biblical Archaeologist

BAR

Biblical Archaeology Review

BASOR

Bulletin of the American Schools of Oriental Research

BBR

Bulletin for Biblical Research

BETS

Bulletin of the Evangelical Theological Society

Bib

Biblica

BiBh

Bible Bhashyam

Bijdr

Bijdragen: Tijdschrift voor filosofie en theologie

BJRL

Bulletin of the John Rylands University Library of Manchester

BN

Biblische Notizen

BRev

Bible Review

BSac

Bibliotheca Sacra

BT

The Bible Translator

BTB

Biblical Theology Bulletin

BV

Biblical Viewpoint

BZ

Biblische Zeitschrift

CBQ

Catholic Biblical Quarterly

CentBib

Central Bible Quarterly

CTJ

Calvin Theological Journal

CTM

Concordia Theological Monthly

CTR

Criswell Theological Review

ErIsr

Eretz-Israel

EvQ

Evangelical Quarterly

ExpTim

Expository Times

FO

Folia orientalia

GOT

Glasgow Oriental Transactions

GTJ

Grace Theological Journal

HAR

Hebrew Annual Review

HBT

Horizons in Biblical Theology

HS

Hebrew Studies

HTR

Harvard Theological Review

HUCA

Hebrew Union College Annual

IEJ

Israel Exploration Journal

Int

Interpretation

JANESCU

Journal of the Ancient Near Eastern Society of 
Columbia University

JAOS

Journal of the American Oriental Society

JBL

Journal of Biblical Literature

JCS

Journal of Cuneiform Studies

JETS

Journal of the Evangelical Theological Society

JJP

Journal of Juristic Papyrology

JJS

Journal of Jewish Studies

JNES

Journal of Near Eastern Studies

JNSL

Journal of Northwest Semitic Languages

JPOS

Journal of the Palestine Oriental Society

JQR

Jewish Quarterly Review

JRAS

Journal of the Royal Asiatic Society

JSNT

Journal for the Study of the New Testament

JSOT

Journal for the Study of the Old Testament

JSS

Journal of Semitic Studies

JTS

Journal of Theological Studies

JTVI

Journal of the Transactions of the Victoria Institute

Jud

Judaica

LesŒ

LesŒoneÃnu

LTQ

Lexington Theological Quarterly

MAOG

Mitteilungen der Altorientalischen Gesellschaft

Mus

Muséon: Revue d’études orientales

NovT

Novum Testamentum

NTS

New Testament Studies

Or

Orientalia

OTS

Old Testament Studies

PEQ

Palestinian Exploration Quarterly

RA

Revue d’assyriologie et d’archéologie orientale

RB

Revue biblique

RevExp

Review and Expositor

RHPR

Revue d’histoire et de philosophie religieuses

RHR

Revue de l’histoire des religions

RQ

Römische Quartalschrift für christliche Altertumskunde und Kirchengeschichte

RSR

Recherches de science religieuse

Sem

Semitica

SJT

Scottish Journal of Theology

ST

Studia theologica

SwJT

Southwestern Journal of Theology

TA

Tel Aviv

TB

Theologische Bücherei: Neudrucke und Berichte aus dem 20. Jahrhundert

TGUOS

Transactions of the Glasgow University Oriental Society

TJ

Trinity Journal

TLZ

Theologische Literaturzeitung

TRu

Theologische Rundschau

TynBul

Tyndale Bulletin

TZ

Theologische Zeitschrift

UF

Ugarit-Forschungen

VT

Vetus Testamentum

WTJ

Westminster Theological Journal

WW

Word and World

ZÄS

Zeitschrift für ägyptische Sprache und Altertumskunde

ZAW

Zeitschrift für die alttestamentliche Wissenschaft

ZDMG

Zeitschrift der deutschen morgenländischen Gesellschaft

ZNW

Zeitschrift für die neutestamentliche Wissenschaft

 

Commentary and Monograph Series

AB

Anchor Bible

AfO

Archiv für Orientforschung

AGJU

Arbeiten zur Geschichte des antiken Judentums und des Urchristentums

AnBib

Analecta biblica

AnOr

Analecta orientalia

AOAT

Alter Orient und Altes Testament

ArBib

The Aramaic Bible

ATD

Das Alte Testament Deutsch

BASORSup

Bulletin of the American Schools of Oriental Research: Supplement Series

BECNT

Baker Exegetical Commentary on the New Testament

BibOr

Biblica et orientalia

BKAT

Biblischer Kommentar, Altes Testament

BSC

Bible Student’s Commentary

CBC

Cambridge Bible Commentary

CBQMS

Catholic Biblical Quarterly Monograph Series

CC

Continental Commentaries

CNT

Commentaire du Nouveau Testament

ConBOT

Coniectanea biblica: Old Testament Series

DissAb

Dissertation Abstracts

DJD

Discoveries in the Judaean Desert

DJDJ

Discoveries in the Judaean Desert of Jordan

DSBS

Daily Study Bible Series

EGGNT

Exegetical Guide to the Greek New Testament

FCI

Foundations of Contemporary Interpretation

FOTL

Forms of the Old Testament Literature

FRLANT

Forschungen zur Religion und Literatur des Alten und Neuen Testaments

GBS

Guides to Biblical Scholarship

HNTC

Harper’s New Testament Commentaries

HSM

Harvard Semitic Monographs

IBC

Interpretation: A Bible Commentary for Teaching and Preaching

ICC

International Critical Commentary

JAARSup

Journal of the American Academy of Religion: Supplement Series

JBLMS

Journal of Biblical Literature Monograph Series

JPSTC

Jerusalem Publication Society Torah Commentary

JSNTSup

Journal for the Study of the New Testament: Supplement Series

JSOTSup

Journal for the Study of the Old Testament: Supplement Series

KAT

Kommentar zum Alten Testament

LHD

The Library of History and Doctrine

MNTC

Moffatt New Testament Commentary

NAC

New American Commentary

NCBC

New Century Bible Commentary

NICNT

New International Commentary on the New Testament

NICOT

New International Commentary on the Old Testament

NIGTC

New International Greek Testament Commentary

NovTSup

Supplements to Novum Testamentum

NTL

New Testament Library

OBO

Orbis biblicus et orientalis

OBT

Overtures to Biblical Theology

OTL

Old Testament Library

OTM

Oxford Theological Monographs

PTMS

Pittsburgh Theological Monograph Series

SB

Sources bibliques

SBA

Studies in Biblical Archaeology

SBG

Studies in Biblical Greek

SBLDS

Society of Biblical Literature Dissertation Series

SBT

Studies in Biblical Theology

ScrHier

Scripta hierosolymitana

SD

Studies and Documents

SHR

Studies in the History of Religions

SJLA

Studies in Judaism in Late Antiquity

SNTSMS

Society for New Testament Studies Monograph Series

SoBB

Soncino Books of the Bible

SOTBT

Studies in Old Testament Biblical Theology

SOTSMS

Society for Old Testament Studies Monograph Series

SPCKTC

Society for Promoting Christian Knowledge Theological Collections

SSN

Studia semitica neerlandica

StPB

Studia post-biblica

SUNT

Studien zur Umwelt des Neuen Testaments

TBC

Torch Bible Commentaries

TCS

Texts from Cuneiform Sources

TOTC

Tyndale Old Testament Commentaries

TU

Texte und Untersuchungen

VAB

Vorderasiatische Bibliothek

VTSup

Supplements to Vetus Testamentum

WBC

Word Biblical Commentary

WEC

Wycliffe Exegetical Commentary

WUNT

Wissenschaftliche Untersuchungen zum Neuen Testament

 

Text-critical Terms

al

Abbreviation for alii, a Latin phrase meaning “others,” referring to manuscripts

ms (mss)

manuscript (manuscripts)

pc

Abbreviation for pauci, “a few (others),” referring to manuscripts

pm

Abbreviation for permulti, “a great many (others),” referring to manuscripts

vid

Abbreviation for videtur, a Latin word meaning “apparently” or “so it appears,” referring to an uncertain reading in a manuscript

 

Miscellaneous Abbreviations

abs.

absolute

acc.

accusative

ANE

Ancient Near East (noun), Ancient Near Eastern (adjective)

ca.

approximately (from Latin circa)

cf.

compare (from Latin confer)

chap.

chapter

dat.

dative

ed.

editor; edited by; edition

e.g.

for example (from Latin exempli gratia)

ET

English text (when versification in the English Bible differs from the Greek or Hebrew text)

expr.

expression

ff.

following

fig.

figurative; figuratively

gen.

genitive

GT

Greek text (when versification differs from the English Bible)

HT

Hebrew text (when versification differs from the English Bible)

i.e.

that is (from Latin id est)

loc. cit.

in the place cited (from Latin loco citato), usually referring to a Bible verse or passage cited in a commentary or other work

ms (mss)

manuscript (manuscripts)

nom.

nominative

NT

New Testament

pl.

plural

q.v.

which see (from Latin quod vide)

sc.

supply (from Latin scilicet)

sing.

singular

suppl.

supplement

s.v.

under the word (from Latin sub verbo or sub voce)

trans.

translated; translator

v.

verse

viz.

namely (from Latin videlicet)

w.

with

 

 

List of Cited Works

Works Cited by Abbreviation

 

AHw

Soden, Wolfram von. Akkadisches Handwörterbuch. 3 vols. Wiesbaden: Harrassowitz, 1965–1981.

ANEP

Pritchard, James B., ed. The Ancient Near East in Pictures Relating to the Old Testament. Princeton: Princeton University Press, 1954.

ANET

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3d ed. Princeton: Princeton University Press, 1969.

BDAG

Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3d ed. Revised and edited by F. W. Danker. Translated by W. F. Arndt, F. W. Gingrich, and F. W. Danker. Chicago and London: University of Chicago Press, 2000.4

BDB

Brown, Francis, S. R. Driver, and Charles A. Briggs.The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon. Peabody, Mass.: Hendrickson, 1979.

BDF

Blass, F. and A. Debrunner. A Greek Grammar of the New Testament and Other Early Christian Literature. Translated and edited by Robert W. Funk. Chicago: University of Chicago Press, 1961.

BHK

Kittel, R., ed. Biblia Hebraica. Stuttgart: Würtemburgische Bibelanstalt, 1905-1906, 1925, 1937, 1951, 1973.

BHS

Elliger, K. and W. Rudolph, eds. Biblia Hebraica Stuttgartensia. Stuttgart: Deutsche Bibelgesellschaft, 1983.

BKCNT

Walvoord, John F., and Roy B. Zuck, eds. The Bible Knowledge Commentary. New Testament Edition. Wheaton: Victor Books, 1983.

BKCOT

Walvoord, John F., and Roy B. Zuck, eds. The Bible Knowledge Commentary. Old Testament Edition. Wheaton: Victor Books, 1985.

BRL2

Galling, Kurt, ed. Biblisches Reallexikon. 2d ed. Handbuch Zum Alten Testament 1/1. Tübingen: Mohr Siebeck, 1977.

CAD

Gelb, Ignace J., ed. The Assyrian Dictionary of the Oriental Institute of the University of Chicago. Chicago: University of Chicago, 1956-.

CTA

Herdner, A., ed. Corpus des tablettes en cunéiformes alphabétiques découvertes à Ras Shamra-Ugarit de 1929 à 1939. Mission de Ras Shamra 10. Paris: P. Geuthner, 1963.

DCH

Clines, D. J. A., ed. Dictionary of Classical Hebrew. Sheffield: Sheffield Academic Press, 1993-.

DISO

Jean, Charles-François, and Jacob Hoftijzer, eds.Dictionnaire des inscriptions sémitiques de l’ouest. Leiden: Brill, 1965.

DJG

Green, J. B., and S. McKnight, eds. Dictionary of Jesus and the Gospels. Downers Grove, Ill.: InterVarsity, 1992.

DNWSI

Hoftijzer, J., and K. Jongeling, eds. Dictionary of the North-West Semitic Inscriptions. 2 vols. Leiden: Brill, 1995.

DPL

Hawthorne, Gerald F., and Ralph P. Martin, eds.Dictionary of Paul and His Letters. Downers Grove, Ill.: InterVarsity, 1993.

EA

Knudtzon, J. A. Die el-Amarna-Tafeln. Vorderasiatische Bibliothek. Leipzig: J. C. Hinrichs, 1915. Reprint, Aalen: Otto Zeller, 1964. Continued in Rainey, A. F. El-Amarna Tablets, 359-379. 2d rev. ed. Alter Orient Und Altes Testament 8. Kevelaer: Butzon und Bercker, 1978.

EAEHL

M. Avi-Yonah, ed. Encyclopedia of Archaeological Excavations in the Holy Land. 4 vols. Jerusalem: Massada 1975.

EBC

Gaebelein, Frank E., ed. The Expositor’s Bible Commentary. 12 vols. Grand Rapids: Zondervan, 1976-1992.

ExSyn

Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids: Zondervan, 1996.

GKC

Kautzsch, E., ed. Gesenius’ Hebrew Grammar. Translated by A. E. Cowley. 2d ed. Oxford: Clarendon, 1910.

HALOT

Koehler, L., W. Baumgartner, and J. J. Stamm. The Hebrew and Aramaic Lexicon of the Old Testament. Translated and edited under the supervision of M. E. J. Richardson. 5 vols. Leiden: Brill, 1994-2000.

IBHS

Waltke, B. K., and M. O’Connor. An Introduction to Biblical Hebrew Syntax. Winona Lake, Ind.: Eisenbrauns, 1990.

IDB

Buttrick, George A., ed. The Interpreter’s Dictionary of the Bible. 4 vols. New York: Abingdon, 1962.

IDBSup

Crim, Keith R, ed. The Interpreter’s Dictionary of the Bible: Supplementary Volume. Nashville: Abingdon, 1976

ISBE

Bromiley, G. W., ed. International Standard Bible Encyclopedia. 4 vols. Grand Rapids: Eerdmans, 1979-1988.

Jastrow

Jastrow, Marcus. A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature. 2d ed. New York: G. P. Putnam, 1903.

Joüon

Joüon, Paul. A Grammar of Biblical Hebrew. Translated and revised by T. Muraoka. 1st edition with corrections. 2 vols. Subsidia biblica 14/1-2. Rome: Pontifical Biblical Institute, 1993.

K&D

Keil, C. F., and F. Delitzsch. Biblical Commentary on the Old Testament. Translated by J. Martin et al. 27 vols. Edinburgh: T&T Clark, 1857-1878.

KBL

Koehler, L., and W. Baumgartner. Lexicon in Veteris Testamenti libros. 2d ed. Leiden: Brill, 1958.

L&N

Louw, Johannes P., and Eugene Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains. New York, NY: United Bible Societies, 1988.

LSJ

Liddell, H. G., and R. Scott. A Greek-English Lexicon. 9th ed. Revised and augmented by H. S. Jones, with the assistance of R. McKenzie. With a revised Supplement. Oxford: Clarendon, 1996.

MHT

Moulton, J. H. A Grammar of New Testament Greek.4 vols. Edinburgh: T&T Clark, 1908-1976: Vol. 1 (1908) Prolegomena, by J. H. Moulton. 1st ed. (1906); 3d ed. (1908); Vol. 2 (1929): Accidence and Word Formation, by W. F. Howard; Vol. 3 (1963):Syntax, by N. Turner; Vol. 4 (1976): Style, by N. Turner.

MM

Moulton, J. H., and G. Milligan. Vocabulary of the Greek New Testament. London: Hodder and Stoughton, 1930. Repr., Peabody, Mass.: Hendrickson, 1997.

NA25

Nestle, E., and K. Aland, eds. Novum Testamentum Graece. 25th ed. Stuttgart: Württembergische Bibelanstalt, 1963.

NA26

Aland, K., M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, eds. Novum Testamentum Graece.26th ed. Stuttgart: Deutsche Bibelgesellschaft, 1979.

NA27

Aland, B., K. Aland, J. Karavidopoulos, C. M. Martini, and B. M. Metzger, eds. Novum Testamentum Graece. 27th ed. Stuttgart: Deutsche Bibelgesellschaft, 1993.

NBD3

Wood, D. R. W., ed. New Bible Dictionary. 3d ed. Downers Grove, Ill.: InterVarsity, 1996.

NIDOTTE

VanGemeren, W. A., ed. New International Dictionary of Old Testament Theology and Exegesis. 5 vols. Grand Rapids: Zondervan, 1997.

PGL

Lampe, G. W. H., ed. Patristic Greek Lexicon. Oxford; New York: Clarendon, 1968.

TCGNT

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. 2d ed. Stuttgart: Deutsche Bibelgesellschaft: 1994.

TDNT

Kittel, G. and G. Friedrich. Theological Dictionary of the New Testament. Translated by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1964-1976.

TDOT

Botterweck, G. Johannes and Helmer Ringgren, eds.Theological Dictionary of the Old Testament. Translated by J. T. Willis, G. W. Bromiley, and D. E. Green. 8 vols. Grand Rapids: Eerdmans, 1974-.

THAT

Jenni, Ernst, ed., with assistance from Claus Westermann. Theologisches Handwörterbuch zum Alten Testament. 2 vols. Stuttgart: C. Kaiser, 1971-1976.

ThWAT

Botterweck, G. Johannes, and Helmer Ringgren, eds. Theologisches Wörterbuch zum Alten Testament. Stuttgart: W. Kohlhammer, 1970.

TLG

Thesaurus Linguae Graecae, a computerized database of all ancient Greek literature from Homer (8th century b.c.) to the 6th century AD.

TWOT

Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. 2 vols. Chicago: Moody, 1980.

UBS3

Aland, K., M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, eds. The Greek New Testament. 3d ed., corrected. Stuttgart: United Bible Societies, 1983.

UBS4

Aland, B., K. Aland, J. Karavidopoulos, C. M. Martini, and B. M. Metzger, eds. The Greek New Testament. 4th ed., corrected. Stuttgart: United Bible Societies, 1994.

UT

Gordon, Cyrus H. Ugaritic Textbook. Revised reprint. Analecta orientalia 38. Rome: Pontifical Biblical Institute, 1998.

WUS

Aistleitner, Joseph. Das Wörterbuch der ugaritischen Sprache. Edited by Otto Eissfeldt. 3d ed. Berlin: Akademie-Verlag, 1967.

ZPEB

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible. 5 vols. Grand Rapids: Zondervan, 1976.

Works Cited by Name and Short Title

Fauna and Flora of the Bible. 2d ed. Helps for Translators. New York: United Bible Societies, 1980.

The Illustrated Family Encyclopedia of the Living Bible. Chicago: San Francisco Productions, 1967.

Aharoni, Yohanan. The Land of the Bible: A Historical Geography. Translated and edited by A. F. Rainey. 2d ed. Philadelphia: Westminster, 1979.

Aharoni, Yohanan and Michael Avi-Yonah. The Macmillan Bible Atlas. Edited by Anson F. Rainey and Ze’ev Safrai. 3d ed. New York: Macmillan, 1976.

Albright, W. F. Archaeology and the Religion of Israel. 3d ed. Baltimore: Johns Hopkins, 1953.

________. From the Stone Age to Christianity: Monotheism and the Historical Process. 2d ed. Garden City, N.Y.: Doubleday, 1957.

________. “Archaic Survivals in the Text of Canticles.” Pages 1-7 in Hebrew and Semitic Studies. Edited by D. Winton Thomas and W. D. McHardy. Oxford: Claredon, 1963.

________. Yahweh and the Gods of Canaan: A Historical Analysis of Two Contrasting Faiths. Garden City, N.Y.: Doubleday, 1968.

Aldred, Cyril. The Egyptians. Ancient Peoples and Places 18. New York: Praeger, 1961.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1976.

________. Psalms 101-150. Word Biblical Commentary 21. Waco, Tex.: Word, 1983.

________. Ezekiel. 2 vols. Word Biblical Commentary 28-29. Dallas: Word, 1990-1994.

Alter, R. The Art of Biblical Narrative. New York: Basic Books, 1981.

Andersen, Francis I. Job. Tyndale Old Testament Commentaries. Downers Grove, Ill.: InterVarsity, 1976.

Andersen, Francis I., and David Noel Freedman. Hosea. Anchor Bible 24. New York: Doubleday, 1980.

________. Amos. Anchor Bible 24A. New York: Doubleday, 1989.

André, Gunnel. Determining the Destiny: PQD in the Old Testament. Coniectanea biblica: Old Testament Series 16. Lund: Gleerup, 1980.

Archer, G. L. The Book of Job: God’s Answer to the Problem of Understanding Suffering. Grand Rapids: Baker, 1982.

Arnold, Bill T., and John H. Choi. A Guide to Biblical Hebrew Syntax. New York: Cambridge University Press, 2003.

Aune, David E. Revelation. 3 vols. Word Biblical Commentary 52ABC. Dallas: Word, 1997-1998.

Baker, J. A. The Book of Job: Unity and Suffering. Sheffield: JSOT, 1978.

Baldwin, Joyce. “Jonah.” Pages 543-90 in The Minor Prophets. Edited by Thomas E. McComiskey. 3 vols. Grand Rapids: Baker, 1993.

Barclay, William. The Gospel of John. 2 vols. Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barr, James. Biblical Words for Time. 2d ed. Studies in Biblical Theology: First Series 33. London: S.C.M., 1969.

________. Comparative Philology and the Text of the Old Testament. Rev. ed. Winona Lake, Ind.: Eisenbrauns, 1987.

Barre, M. L., and J. S. Kselman. “New Exodus, Covenant, and Restoration in Psalm 23.” Pages 97-127 in The Word of the Lord Shall Go Forth: Essays in Honor of David Noel Freedman. Edited by C. F. Meyers and M. O’Connor. Winona Lake, Ind.: Eisenbrauns, 1983.

Barrett, C. K. The Gospel According to St. John. 2d ed. Philadelphia: Westminster, 1978.

________. A Commentary on the Epistle to the Romans. Edited by Henry Chadwick. Harper’s New Testament Commentaries. San Francisco: Harper & Row, 1957. Repr., Peabody, Mass.: Hendrickson, 1987.

________. A Critical and Exegetical Commentary on the Acts of the Apostles. 2 vols. International Critical Commentary. Edinburgh: T&T Clark, 1994-1998.

Barstad, H. The Religious Polemics of Amos. Supplements to Vetus Testamentum 34. Leiden: Brill, 1984.

Barth, Markus. Ephesians: Translation and Commentary on Chapters 1-3 and 4-6. 2 vols. Anchor Bible 34, 34A. Garden City, N.Y.: Doubleday, 1974.

________. The People of God. Journal for the Study of the New Testament Supplement Series 5. Sheffield: JSOT, 1983.

Barthélemy, Dominique, D. W. Gooding, J. Lust, and E. Tov. The Story of David and Goliath: Textual and Literary Criticism. Orbis biblicus et orientalis 73. Göttingen: Vandenhoeck & Ruprecht, 1986.

Barthélemy, Dominique, Adrian Schenker, and John Alexander Thompson. Preliminary and Interim Report on the Hebrew Old Testament Text Project. 5 vols. 2d ed. New York: United Bible Societies, 1979-1980.

Barthes, Roland. “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33.” Pages 21-33 in Structural Analysis and Biblical Exegesis: Interpretational Essays. Edited by Roland Barthes. Pittsburgh Theological Monograph Series 3. Pittsburgh: Pickwick, 1974.

Bartlett, J. R. “The Moabites and the Edomites.” Pages 229-58 in Peoples of Old Testament Times. Edited by D. J. Wiseman. Oxford: Clarendon, 1973.

Barton, J. Amos’s Oracles Against the Nations. Society for Old Testament Studies: Monograph Series 6. Cambridge: Cambridge University Press, 1980.

Bauckham, Richard. Jude, 2 Peter. Word Biblical Commentary 50. Waco, Tex.: Word, 1983.

Bauer, Hans, and Pontus Leander. Grammatik des Biblisch-Aramäischen. Halle/Saale: Max Niemeyer, 1927.

Beale, G. K. The Book of Revelation: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1999.

Berlin, Adele. Poetics and Interpretation of Biblical Narrative. Winona Lake, Ind.: Eisenbrauns, 1994.

________. Zephaniah. Anchor Bible 25A. New York: Doubleday, 1994.

Bernard, J. H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 vols. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Best, Ernest. Mark: The Gospel As Story. Edinburgh: T&T Clark, 1983.

Beyer, Klaus. Semitische Syntax im Neuen Testament. Studien zur Umwelt des Neuen Testaments. Göttingen: Vandenhoeck & Ruprecht, 1962.

Biggs, Robert D. Sà.zi.ga: Ancient Mesopotamian Potency Incantations. Texts From Cuneiform Sources 2. Locust Valley, N.Y.: J. J. Augustin, 1967.

Blank, S. H. “‘Perish the Day!’ A Misdirected Curse (Job 3:3).” Pages 61-63 in Prophetic Thought: Essays and Addresses. Edited by Sheldon H. Blank. Cincinnati: Hebrew Union College Press, 1977.

Blenkinsopp, Joseph. Ezra-Nehemiah. Old Testament Library. Philadelphia: Westminster, 1988.

Block, Daniel I. The Book of Ezekiel. 2 vols. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1997.

Bock, Darrell L. Luke. 2 vols. Baker Exegetical Commentary on the New Testament 3AB. Grand Rapids: Baker, 1994-1996.

Boling, Robert G. Judges. Anchor Bible 6A. Garden City, N.Y.: Doubleday, 1975.

Bonsirven, Joseph. Épîtres de Saint Jean: Introduction, traduction et commentaire. New ed. Commentaire du Nouveau Testament 9. Paris: Beauchesne, 1954.

Borger, Riekele. Die Inschriften Asarhaddons, Königs von Assyrien. Archiv für Orientforschung 9. Graz: Im Selbstverlage des Herausgebers, 1956.

Borowski, Oded. Agriculture in Iron Age Israel. Winona Lake, Ind.: Eisenbrauns, 1986.

Boström, Gustav. Proverbiastudien: die Weisheit und das fremde Weib in Spr. 1-9. Lunds universitets årsskrift. Lund: C. W. K. Gleerup, 1935.

Brichto, H. C. The Problem of “Curse” in the Hebrew Bible. Journal of Biblical Literature Monograph Series 13. Philadelphia: Society of Biblical Literature, 1963.

Briggs, Charles A., and Emilie Grace Briggs. A Critical and Exegetical Commentary on the Book of Psalms. 2 vols. International Critical Commentary. Edinburgh: T&T Clark, 1906-1907.

Bright, John. Jeremiah. Anchor Bible. Garden City, N.Y.: Doubleday, 1965.

________. A History of Israel. 4th ed. Louisville, Ky.: Westminster John Knox, 2000.

Brown, Raymond E. The Gospel According to John. 2 vols. Anchor Bible 29, 29A. Garden City, N.Y.: Doubleday, 1966-1970.

________. The Epistles of John. Anchor Bible 30. Garden City, N.Y.: Doubleday, 1982.

Brownlee, William Hugh. Ezekiel 1-19. Word Biblical Commentary 28. Waco, Tex.: Word, 1986.

Bruce, F. F. The Acts of the Apostles. London: Tyndale, 1951.

________. The Book of the Acts. Rev. ed. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1988.

Buchanan, George Wesley. The Consequences of the Covenant. Supplements to Novum Testamentum 20. Leiden: Brill, 1970.

Budd, Philip J. Numbers. Word Biblical Commentary 5. Waco, Tex.: Word, 1984.

________. Leviticus. New Century Bible Commentary. Grand Rapids: Eerdmans, 1996.

Bullinger, E. W. Figures of Speech Used in the Bible, Explained and Illustrated. London: Eyre and Spottiswoode, 1898. Repr., Grand Rapids: Baker, 1968.

Burney, C. F. The Book of Judges. 2d ed. London: Rivingtons, 1920.

Burrows, Eric. The Oracles of Jacob and Balaam. London: Burns Oates & Washbourne, 1938.

Bush, Frederic W. Ruth, Esther. Word Biblical Commentary 9. Waco, Tex.: Word, 1996.

Buth, Randall. “Methodological Collision Between Source Criticism and Discourse Analysis.” Pages 138-54 in Biblical Hebrew and Discourse Linguistics. Edited by Robert D. Bergen. Dallas: Summer Institute of Linguistics, 1994.

Butler, Trent C. Joshua. Word Biblical Commentary 7. Waco, Tex: Word, 1983.

Caird, G. B. The Revelation of St. John the Divine. Edited by Henry Chadwick. Harper’s New Testament Commentaries. New York: Harper & Row, 1966.

Camp, Claudia V. Wisdom and the Feminine in the Book of Proverbs. Bible and Literature Series 11. Decatur, Ga.: Almond Press, 1985.

Campbell, Edward Fay. Ruth. Anchor Bible 7. Garden City, N.Y.: Doubleday, 1975.

Carr, G. Lloyd. The Song of Solomon. Tyndale Old Testament Commentaries 17. Downers Grove, Ill.: InterVarsity, 1983.

Caspari, C. P. A Grammar of the Arabic Language. 3d ed. Translated and edited by William Wright. 3d edition revised by William Robertson Smith and Michael Jan de Goeje. Cambridge: Cambridge University Press, 1933.

Cassuto, Umberto. A Commentary on the Book of Genesis: From Adam to Noah. Translated by Israel Abrahams. Jerusalem: Magnes, 1961.

________. The Documentary Hypothesis and the Composition of the Pentateuch. Translated by Israel Abrahams. 1st English ed. Jerusalem: Magnes, 1961.

________. A Commentary on the Book of Exodus. Translated by Israel Abrahams. Jerusalem: Magnes, 1967.

Cathcart, Kevin J. Nahum in the Light of Northwest Semitic. Biblica et orientalia 26. Rome: Pontifical Biblical Institute, 1973.

Cathcart, Kevin J., and R. P. Gordon. The Targum of the Minor Prophets. The Aramaic Bible 14. Wilmington, Del.: M. Glazier, 1989.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology 37. Naperville, Ill.: Allenson, 1962.

________. The Book of Exodus: A Critical, Theological Commentary. Old Testament Library. Philadelphia: Westminster, 1974.

Chirichigno, G. C. Debt-Slavery in Israel and the Ancient Near East. Journal for the Study of the Old Testament: Supplement Series 141. Sheffield: Sheffield Academic Press, 1993.

Chisholm, Robert B. “A Theology of the Psalms.” Pages 257-304 in A Biblical Theology of the Old Testament. Edited by Roy B. Zuck. Chicago: Moody, 1991.

________. “Evidence From Genesis.” Pages 35-54 in A Case for Premillennialism: A New Consensus. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody, 1992.

________. From Exegesis to Exposition: A Practical Guide to Using Biblical Hebrew. Grand Rapids: Baker, 1998.

Christensen, Duane L. Deuteronomy 1-11. Word Biblical Commentary 6A. Dallas: Word, 1991.

Clark, Gordon R. The Word Hesed in the Hebrew Bible. Journal for the Study of the Old Testament: Supplement Series 157. Sheffield: JSOT, 1993.

Clements, R. E. Isaiah 1-39. New Century Bible Commentary. Grand Rapids: Eerdmans, 1980.

Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary. Grand Rapids: Eerdmans, 1984.

________. Job. Word Biblical Commentary 17. Waco, Tex.: Word, 1989.

Coats, George W. Rebellion in the Wilderness. Nashville: Abingdon, 1968.

Cody, Aelred. A History of Old Testament Priesthood. Rome: Pontifical Biblical Institute, 1969.

Cogan, Mordechai, and Hayim Tadmor. II Kings. Anchor Bible 11. Garden City, N.Y.: Doubleday, 1988.

Cohen, Abraham. Proverbs. Soncino Books of the Bible. London: Soncino, 1945.

________. The Five Megilloth. Soncino Books of the Bible. London: Soncino, 1946.

________. The Psalms. Edited by Ephraim Oratz. 2d ed. Soncino Books of the Bible. New York: Soncino, 1992.

Cohen, Harold R. Biblical Hapax Legomena in the Light of Akkadian and Ugaritic. Society of Biblical Literature Dissertation Series 37. Missoula, Mont.: Scholars, 1978.

Cole, R. A. Exodus: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove, Ill.: InterVarsity, 1973.

Collins, John Joseph. Daniel. Hermeneia. Minneapolis: Fortress, 1993.

Cook, Albert Spaulding. The Root of the Thing: A Study of Job and the Song of Songs. Bloomington, Ind.: Indiana University Press, 1968.

Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1976.

________. The Problem of War in the Old Testament. Grand Rapids: Eerdmans, 1978.

________. Psalms 1-50. Word Biblical Commentary 19. Waco, Tex.: Word, 1983.

Craigie, Peter C., Page H. Kelley, and Joel F. Drinkard, Jr. Jeremiah 1-25. Word Biblical Commentary. Dallas: Word, 1991.

Cramer, J. A., ed. Catenae in euangelia Lucae et Joannis. Oxford: Oxford University Press, 1841.

Cranfield, C. E. B. The Epistle to the Romans. Edited by J. A. Emerton and C. E. B. Cranfield. 2 vols. International Critical Commentary. Edinburgh: T&T Clark, 1975-1979.

Crenshaw, James L. A Whirlpool of Torment: Israelite Traditions of God As an Oppressive Presence. Overtures to Biblical Theology 12. Philadelphia: Fortress, 1984.

Cross, Frank M. “The Divine Warrior in Israel’s Early Cult.” Pages 11-30 in Biblical Motifs: Origins and Transformations. Edited by A. Altman. Philip W. Lown Institute of Advanced Judaic Studies, Brandeis University: Studies and Texts 3. Cambridge: Harvard University Press, 1966.

Cross, Frank M., and David Noel Freedman. Studies in Ancient Yahwistic Poetry. Society of Biblical Literature Dissertation Series 21. Missoula, Mont.: Scholars, 1975.

Cullmann, Oscar. Peter: Disciple, Apostle, Martyr: A Historical and Theological Study. 2d ed. The Library of History and Doctrine. Philadelphia: Westminster, 1962.

Cumont, Franz Valery Marie. After Life in Roman Paganism. New Haven: Yale University Press, 1922. Repr., New York: Dover, 1959.

Currid, John D. Ancient Egypt and the Old Testament. Grand Rapids: Baker, 1997.

Dahood, Mitchell J. Proverbs and Northwest Semitic Philology. Scripta Pontificii Instituti Biblici 113. Rome: Pontifical Biblical Institute, 1963.

________. Psalms. Anchor Bible 16-17A. Garden City, N. Y.: Doubleday, 1966.

Dalman, Gustaf. Arbeit und Sitte in Palästina. Schriften des Deutschen Palästina-Instituts. Gütersloh: C. Bertelsmann, 1928.

Davidson, A. B. The Book of Job. New ed. Cambridge Bible for Schools and Colleges. Cambridge: Cambridge University Press, 1918.

Davies, Graham I. The Way of the Wilderness: A Geographical Study of the Wilderness Itineraries in the Old Testament. Cambridge: Cambridge University Press, 1979.

________. Ancient Hebrew Inscriptions: Corpus and Concordance. Cambridge: Cambridge University Press, 1991.

Davies, W. D., and Dale C. Allison, Jr. Matthew. 3 vols. International Critical Commentary. Edinburgh: T&T Clark, 1988-1997.

Davis, John James. Biblical Numerology. Grand Rapids: Baker, 1968.

Day, John. Molech: A God of Human Sacrifice in the Old Testament. University of Cambridge Oriental Publications. Cambridge: Cambridge University Press, 1989.

Decker, Rodney J. Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect. Edited by D. A. Carson. Studies in Biblical Greek 10. New York: Peter Lang, 2001.

de Waard, Jan. A Handbook on Isaiah. Textual Criticism and the Translator 1. Winona Lake, Ind.: Eisenbrauns, 1997.

DeWit, C. The Date and Route of the Exodus. London: Tyndale, 1960.

Dhorme, E. A Commentary on the Book of Job. Translated by Harold Knight. London: T. Nelson, 1967.

Dillmann, August. Genesis, Critically and Exegetically Expounded. Translated by William B. Stevenson. 2 vols. Edinburgh: T&T Clark, 1897.

Dittenberger, Wilhelm, ed. Sylloge Inscriptionum Graecarum. Lipsiae: S. Hirzelium, 1915-1924.

Dobbs-Allsopp, F. W. Lamentations. Interpretation: A Bible Commentary for Preaching and Teaching. Louisville, Ky.: John Knox, 2002.

Dodd, C. H. The Johannine Epistles. Moffatt New Testament Commentary. London: Hodder and Stoughton, 1946.

Dods, Marcus. “The Gospel of St. John.” Pages 653-872 in The Expositor’s Greek Testament. Edited by W. Robertson Nicoll. 5 vols. London: Hodder and Stoughton, 1897-1910.

Douglas, Mary. Purity and Danger: An Analysis of Concepts of Pollution and Taboo. London: Routledge & Kegan Paul, 1966.

Driver, G. R. Canaanite Myths and Legends. Edited by J. C. L. Gibson. 2d ed. Edinburgh: T&T Clark, 1978.

Driver, S. R. A Treatise on the Use of the Tenses in Hebrew and Some Other Syntactical Questions. 3d ed. Oxford: Clarendon, 1892.

________. A Critical and Exegetical Commentary on Deuteronomy. 3d ed. International Critical Commentary. Edinburgh: T&T Clark, 1902.

________. The Book of the Prophet Jeremiah. London: Hodder and Stoughton, 1906.

________. The Book of Exodus. Cambridge: Cambridge University Press, 1911.

________. Notes on the Hebrew Text and the Topography of the Books of Samuel. 2d ed. Oxford: Clarendon, 1960.

Driver, S. R., and George Buchanan Gray. A Critical and Exegetical Commentary on the Book of Job. 2 vols. International Critical Commentary. Edinburgh: T&T Clark, 1921.

Dunn, J. D. G. Romans. 2 vols. Word Biblical Commentary 38AB. Dallas: Word, 1988.

________. “Once More, ??S??S ???S???.” Pages 730-44 in SBL Seminar Papers, 1991. Society of Biblical Literature Seminar Papers 30. Atlanta: Scholars, 1991.

Durham, John I. Exodus. Word Biblical Commentary 3. Dallas: Word, 1987.

Eaton, J. H. Kingship and the Psalms. Studies in Biblical Theology: Second Series 32. Naperville, Ill.: Allenson, 1976.

Eaton, M. A. Ecclesiastes. Tyndale Old Testament Commentaries. Downers Grove, Ill.: InterVarsity, 1983.

Ehrman, Bart D. The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament. New York: Oxford University Press, 1993.

Eichrodt, Walther. Theology of the Old Testament. Translated by J. A. Baker. Old Testament Library. London: S.C.M., 1961-1967.

Eissfeldt, O. “Renaming in the Old Testament.” Pages 70-83 in Words and Meanings. Edited by P. R. Ackroyd and B. Lindars. Cambridge: Cambridge University Press, 1968.

Ellis, E. Earle. “The Silenced Wives of Corinth (I Cor. 14:34-5).” Pages 213-20 in New Testament Textual Criticism: Its Significance for Exegesis. Edited by Eldon Jay Epp and Gordon D. Fee. Oxford: Clarendon, 1981.

Engnell, I. “‘Knowledge’ and ‘Life’ in the Creation Story.” Pages 103-19 in Wisdom in Israel and in the Ancient Near East. Edited by Martin Noth and D. Winton Thomas. Supplements to Vetus Testamentum 3. Leiden: Brill, 1955.

Falk, Marcia. Love Lyrics From the Bible: A Translation and Literary Study of the Song of Songs. Bible and Literature Series 4. Sheffield: Almond, 1982.

Fanning, Buist M. Verbal Aspect in New Testament Greek. Oxford Theological Monographs. New York: Oxford University Press, 1990.

Fee, Gordon D. The First Epistle to the Corinthians. Edited by F. F. Bruce. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1987.

________. Paul’s Letter to the Philippians. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1995.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1982.

Figart, Thomas O. A Biblical Perspective on the Race Problem. Grand Rapids: Baker, 1973.

Fishbane, Michael A. Biblical Interpretation in Ancient Israel. Oxford: Clarendon, 1985.

________. Biblical Text and Texture: A Literary Reading of Selected Texts. Oxford: Oneworld, 1998.

Fitzmyer, Joseph A. The Aramaic Inscriptions of Sefîre. Biblica et orientalia 19. Rome: Pontifical Biblical Institute, 1967.

________. The Gospel According to Luke. 2 vols. Anchor Bible 28, 28A. Garden City, N.Y.: Doubleday, 1981-1985.

________. Romans: A New Translation with Introduction and Commentary. Edited by W. F. Albright and David Noel Freedman. Anchor Bible 33. Garden City, N.Y.: Doubleday, 1993.

Fohrer, Georg. Introduction to the Old Testament. Nashville: Abingdon, 1968.

Fokkelman, J. P. Narrative Art in Genesis: Specimens of Stylistic and Structural Analysis. Studia semitica neerlandica 17. Assen: Van Gorcum, 1975.

Fox, Michael V. The Song of Songs and the Ancient Egyptian Love Songs. Madison, Wis.: University of Wisconsin Press, 1985.

Fraser, J. G. Folklore in the Old Testament. London: Macmillan, 1919. Repr., New York: Hart, 1975.

Freedman, David Noel. “Strophe and Meter in Exodus 15.” Pages 163-203 in A Light Unto My Path: Old Testament Studies in Honor of Jacob M. Myers. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore. Philadelphia: Temple University Press, 1974.

Freedman, David Noel, and K. A. Mathews. The Paleo-Hebrew Leviticus Scroll (11QpaleoLev). Philadelphia: American Schools of Oriental Research, 1985.

Freedman, David Noel, and A. Welch. “Amos’s Earthquake and Israelite Prophecy.” Pages 188-98 in Scripture and Other Artifacts. Edited by M. Coogan, J. C. Exum, and L. E. Stager. Louisville: Westminster John Knox, 1994.

Freedman, H. Jeremiah. Soncino Books of the Bible. London: Soncino, 1949.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody, 1969.

Gamble, Harry Y. The Textual History of the Letter to the Romans: A Study in Textual and Literary Criticism. Studies and Documents 42. Grand Rapids: Eerdmans, 1977.

Garrett, Duane. Rethinking Genesis. Grand Rapids: Baker, 1991.

Garstang, John. Joshua-Judges. New York: Smith, 1931.

Gemser, B. “The rîb – or Controversy – Pattern in Hebrew Mentality.” Pages 120-37 in Wisdom in Israel and in the Ancient Near East. Edited by M. Noth and D. Winton Thomas. Supplements to Vetus Testamentum 3. Leiden: Brill, 1955.

George, Timothy. Galatians. New American Commentary 30. Nashville: Broadman & Holman, 1994.

Gerleman, Gillis. Ruth, Das Hohelied. 2d ed. Biblischer Kommentar, Altes Testament 18. Neukirchen-Vluyn: Neukirchener Verlag, 1981.

Gerstenberger, Erhard S. Psalms, Part 1. Forms of the Old Testament Literature 14. Grand Rapids: Eerdmans, 1987.

________. Leviticus: A Commentary. Translated by Douglas W. Stott. Old Testament Library. Louisville, Ky.: Westminster John Knox, 1996.

Gill, D., and C. Gempf, eds. The Book of Acts in Its Graeco-Roman Setting. Vol. 2 of The Book of Acts in its First Century Setting.Edited by Bruce Winter. Grand Rapids: Eerdmans, 1994.

Ginsberg, Harold Louis. The Legend of King Keret: A Canaanite Epic of the Bronze Age. Bulletin of the American Schools of Oriental Research: Supplement Series 2-3. New Haven, Conn.: American Schools of Oriental Research, 1946.

Glasson, T. F. Moses in the Fourth Gospel. Studies in Biblical Theology 40. Naperville, Ill.: A. R. Allenson, 1963.

Glazier-McDonald, Beth. Malachi, the Divine Messenger. Society of Biblical Literature Dissertation Series 98. Atlanta: Scholars, 1987.

Glickman, S. Craig. A Song for Lovers. Downers Grove, Ill.: InterVarsity, 1976.

Glueck, N. “Incense Altars.” Pages 325-29 in Translating and Understanding the Old Testament. Edited by H. T. Frank and W. L. Reed. Nashville: Abingdon, 1970.

Goldingay, John. Daniel. Word Biblical Commentary. Dallas: Word, 1989.

Goppelt, Leonhard.Theology of the New Testament. 2 vols. Grand Rapids: Eerdmans, 1981-1982.

Gordis, Robert. The Song of Songs and Lamentations. Rev. ed. New York: Ktav, 1974.

________. The Book of Job. New York: Jewish Theological Seminary of America, 1978.

Gordon, C. H. “Biblical Customs and the Nuzu Tablets.” Pages 21-33 in The Biblical Archaeologist Reader. Edited by George E. Wright, David Noel Freedman, and Edward F. Campbell. 4 vols. Garden City, N.Y.: Anchor, 1961-1983.

Gottwald, Norman K. Studies in the Book of Lamentations. Studies in Biblical Theology 14. London: S.C.M., 1954.

________. The Tribes of Yahweh: A Sociology of the Religion of Liberated Israel, 1250-1050 B.C.E. Maryknoll, N.Y.: Orbis, 1979.

Goulder, M. D. The Song of Fourteen Songs. Journal for the Study of the Old Testament: Supplement Series 36. Sheffield: JSOT, 1986.

Gowan, Donald E. When Man Becomes God: Humanism and Hybris in the Old Testament. Pittsburgh Theological Monograph Series 6. Pittsburgh: Pickwick, 1975.

Gray, George Buchanan. A Critical and Exegetical Commentary on Numbers. International Critical Commentary. Edinburgh: T&T Clark, 1903.

________. Sacrifice in the Old Testament: Its Theory and Practice. New York: Ktav, 1971.

Green, Joel B. The Gospel of Luke. Edited by Gordon D. Fee. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1997.

Greenberg, Moshe. Ezekiel. 2 vols. Anchor Bible. Garden City, N.Y.: Doubleday, 1983-1997.

Greenstone, Julius H. Proverbs. The Holy Scriptures. Philadelphia: Jewish Publication Society of America, 1950.

Hafemann, Scott J. Paul, Moses, and the History of Israel: The Letter/Spirit Contrast and the Argument From Scripture in 2 Corinthians 3. Edited by Martin Hengel and Otfried Hofius. Wissenschaftliche Untersuchungen zum Neuen Testament 81. Tübingen: Mohr Siebeck, 1995.

Hagner, Donald A. Matthew. 2 vols. Word Biblical Commentary 33AB. Dallas: Word, 1993-1995.

Haldar, Alfred. Studies in the Book of Nahum. Uppsala: Lundequistska bokhandeln, 1947.

Hamlin, J. E. “The Liberator’s Ordeal: A Study of Exodus 4:1-9.” Pages 33-42 in Rhetorical Criticism: Essays in Honor of James Muilenburg. Edited by Jared J. Jackson and Martin Kessler. Pittsburgh Theological Monograph Series 1. Pittsburgh: Pickwick, 1974.

Haran, M. “The Passover Sacrifice.” Pages 86-116 in Studies in the Religion of Ancient Israel. Supplements to Vetus Testamentum 23. Leiden: Brill, 1972.

Harland, J. P. “Sodom and Gomorrah.” Pages 41-75 in The Biblical Archaeologist Reader. Edited by George E. Wright, David Noel Freedman, and Edward F. Campbell. 4 vols. Garden City, N.Y.: Anchor, 1961-1983.

Harris, Murray J. Colossians & Philemon. Exegetical Guide to the Greek New Testament. Grand Rapids: Eerdmans, 1991.

Harris, W. Hall. The Descent of Christ: Ephesians 4:7-11 and Traditional Hebrew Imagery. Arbeiten zur Geschichte des antiken Judentums und des Urchristentums 32. Leiden: Brill, 1996.

Harrison, R. K. Healing Herbs of the Bible. Leiden: Brill, 1966.

________. Leviticus. Tyndale Old Testament Commentaries. Downers Grove, Ill.: InterVarsity, 1980.

________. Numbers. Wycliffe Exegetical Commentary. Chicago: Moody, 1990.

Hartley, John E. The Book of Job. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1988.

________. Leviticus. Word Biblical Commentary 4. Dallas: Word, 1992.

Hayes, John Haralson, and Stuart A. Irvine. Isaiah, the Eighth Century Prophet: His Times and His Preaching. Nashville: Abingdon, 1987.

Hays, Richard B. The Faith of Jesus Christ: An Investigation of the Narrative Substructure of Galatians 3:1-4:11. Society of Biblical Literature Dissertation Series 56. Chico, Calif.: Scholars, 1983.

Heater, Homer. A Septuagint Translation Technique in the Book of Job. Catholic Biblical Quarterly: Monograph Series 11. Washington, DC: Catholic Biblical Association, 1982.

Heidel, Alexander. The Gilgamesh Epic and Old Testament Parallels. Chicago: University of Chicago Press, 1946.

Heider, George C. The Cult of Molek: A Reassessment. Journal for the Study of the Old Testament: Supplement Series 43. Sheffield: University of Sheffield, 1985.

Hepper, F. N. Illustrated Encyclopedia of Bible Plants. Grand Rapids: Baker, 1992.

Herbert, A. S. Genesis 12-50. Torch Bible Commentaries. London: S.C.M., 1962.

Hillers, Delbert R. Treaty-Curses and the Old Testament Prophets. Biblica et Orientalia 16. Rome: Pontifical Biblical Institute, 1964.

________. Lamentations. Anchor Bible 7A. Garden City, N. Y.: Doubleday, 1979.

________. Micah. Hermeneia. Philadelphia: Fortress, 1984.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology. Grand Rapids: Baker, 1972.

Hoehner, Harold W. Herod Antipas. Society for New Testament Studies Monograph Series 17. Cambridge: Cambridge University Press, 1972.

________. Ephesians. Grand Rapids: Baker, 2002.

Hoffner, H. A., Jr. “Hittites.” Pages 127-55 in Peoples of the Old Testament World. Edited by Alfred J. Hoerth, Gerald L. Mattingly, and Edwin M. Yamauchi. Grand Rapids: Baker, 1996.

Holladay, William L. Jeremiah. 2 vols. Hermeneia. Philadelphia: Fortress, 1986-1989.

________. A Concise Hebrew and Aramaic Lexicon of the Old Testament. Grand Rapids: Eerdmans, 1988.

Houtman, Cornelis. Exodus. Edited by Johan Rebel and Sierd Woudstra. 4 vols. Historical Commentary on the Old Testament. Kampen: Kok, 1993-.

Howard, David M. “Philistines.” Pages 231-50 in Peoples of the Old Testament World. Edited by Alfred J. Hoerth, Gerald L. Mattingly, and Edwin M. Yamauchi. Grand Rapids: Baker, 1994.

Hubbard, B. J. The Matthean Redaction of a Primitive Apostolic Commissioning: An Exegesis of Matthew 28:16-20. Society of Biblical Literature Dissertation Series 19. Missoula, Mont.: Scholars, 1974.

Hubbard, Robert L., Jr. The Book of Ruth. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1988.

Hübner, Hans. Gottes Ich und Israel: zum Schriftgebrauch des Paulus in Römer 9-11. Forschungen zur Religion und Literatur des Alten und Neuen Testaments 136. Göttingen: Vandenhoeck & Ruprecht, 1984.

Huey, F. B. Jeremiah, Lamentations. New American Commentary 16. Nashville: Broadman, 1993.

Huffmon, H. B. “Exodus 23:4-5: A Comparative Study.” Pages 271-78 in A Light Unto My Path: Old Testament Studies in Honor of Jacob M. Myers. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore. Philadelphia: Temple University Press, 1974.

Hyatt, J. Philip. Exodus. New Century Bible Commentary. Grand Rapids: Eerdmans, 1980.

Isserlin, B. S. J. The Israelites. New York: Thames and Hudson, 1998.

Jacob, Benno. The Second Book of the Bible: Exodus. Translated by Walter Jacob. Hoboken, N.J.: Ktav, 1992.

Jacob, E. “Sagesse et Alphabet: Pr. 31:10-31.” Pages 287-95 in Hommages À André Dupont-Sommer. Edited by A. Caquot and M. Philonenko. Paris: Adrien-Maisonneuve, 1971.

Jacob, Edmond. Theology of the Old Testament. New York: Harper & Brothers, 1958.

James, E. O. The Tree of Life: An Archaeological Study. Studies in the History of Religions 11. Leiden: Brill, 1966.

Japhet, Sara. I & II Chronicles. Old Testament Library. Louisville, Ky.: Westminster John Knox, 1993.

Johnson, Aubrey R. The Vitality of the Individual in the Thought of Ancient Israel. Cardiff: University of Wales Press, 1949.

________. “The Primary Meaning of v???.” Pages 67-77 in Congress Volume: Copenhagen, 1953. Supplements to Vetus Testamentum 1. Leiden: Brill, 1953.

Junker, Hubert. Die zwolfe kleinen Propheten. Bonn: Hanstein, 1938.

Kaminsky, Joel. Corporate Responsibility in the Hebrew Bible. Journal for the Study of the Old Testament: Supplement Series 196. Sheffield: Sheffield Academic Press, 1995.

Käsemann, Ernst. Commentary on Romans. Translated and edited by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Keel, Othmar. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Translated by Timothy J. Hallett. New York: Seabury, 1978.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downers Grove, Ill.: InterVarsity, 1993.

Keown, Gerald L., Pamela J. Scalise, and Thomas G. Smothers. Jeremiah 26-52. Word Biblical Commentary. Dallas: Word, 1995.

Kessler, Martin. “Rhetorical Criticism of Genesis 7.” Pages 1-17 in Rhetorical Criticism: Essays in Honor of James Muilenburg. Edited by Jared Jackson and Martin Kessler. Pittsburgh Theological Monograph Series Pittsburgh: Pickwick, 1974.

Kidner, Derek. The Proverbs: An Introduction and Commentary. Tyndale Old Testament Commentaries. London: Tyndale, 1964.

________. Genesis: An Introduction and Commentary. Tyndale Old Testament Commentaries. Chicago: InterVarsity, 1967.

Kikawada, I. M., and A. Quinn. Before Abraham Was: The Unity of Genesis 1-11. Nashville: Abingdon, 1985.

Kilmer, Anne D. “The Mesopotamian Counterparts of the Biblical Nephilim.” Pages 39-43 in Perspectives on Language and Text. Edited by Edgar W. Conrad and Edward G. Newing. Winona Lake, Ind.: Eisenbrauns, 1987.

King, L. W. Chronicles Concerning Early Babylonian Kings: Including Records of the Early History of the Kassites and the Country of the Sea. Studies in Eastern History 2-3. London: Luzac, 1907.

King, Philip J. Amos, Hosea, Micah: An Archaeological Commentary. Philadelphia: Westminister, 1988.

Kissane, Edward J. The Book of Isaiah. Dublin: Richview, 1941.

Kitchen, K. A. Ancient Orient and Old Testament. Chicago: InterVarsity, 1966.

________. “The Philistines.” Pages 53-78 in Peoples of Old Testament Times. Edited by D. J. Wiseman. Oxford: Clarendon, 1973.

________. On the Reliability of the Old Testament. Grand Rapids: Eerdmans, 2003.

Klein, Ernest. A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English. New York: Macmillan, 1987.

Klein, Ralph W. 1 Samuel. Word Biblical Commentary 10. Waco, Tex.: Word, 1983.

Kline, Meredith G. Treaty of the Great King: The Covenant Structure of Deuteronomy. Grand Rapids: Eerdmans, 1963.

________. The Structure of Biblical Authority. Grand Rapids: Eerdmans, 1972.

Knight, George W., III. The Pastoral Epistles: A Commentary on the Greek Text. Edited by I. Howard Marshall and W. Ward Gasque. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1992.

König, Eduard. Stilistik, Rhetorik, Poetik in Bezug auf die biblische Litteratur. Leipzig: Dieterich, 1900.

Kramer, Samuel Noah. The Sacred Marriage Rite: Aspects of Faith, Myth, and Ritual in Ancient Sumer. Bloomington: Indiana University Press, 1969.

Kugel, James L. The Idea of Biblical Poetry: Parallelism and Its History. New Haven: Yale University Press, 1981.

Labuschagne, C. J. “The Emphasizing Particle GAM and Its Connotations.” Pages 193-203 in Studia biblica et semitica. Wageningen: H. Veenman, 1966.

________. The Incomparability of Yahweh in the Old Testament. Pretoria Oriental Series 5. Leiden: Brill, 1966.

Lambdin, Thomas O. Introduction to Biblical Hebrew. New York: Scribner, 1971.

Lane, Edward William. An Arabic-English Lexicon. Beirut: Librairie du Liban, 1968.

Lane, William L. The Gospel According to Mark. Edited by F. F. Bruce. New International Commentary on the New Testament 2. Grand Rapids: Eerdmans, 1974.

Lang, B. Frau Weisheit. Dusseldorf: Patmos, 1975.

Layard, Austen Henry. Nineveh and Its Remains. New York: G. P. Putnam, 1849.

Levin, Étan. The Aramaic Version of Jonah. 3d ed. New York: Sepher-Hermon, 1981.

Levine, Baruch A. In the Presence of the Lord: A Study of Cult and Some Cultic Terms in Ancient Israel. Studies in Judaism in Late Antiquity 5. Leiden: Brill, 1974.

________. Leviticus. Jerusalem Publication Society Torah Commentary 3. Philadelphia: Jewish Publication Society, 1989.

Lichtheim, Miriam. Ancient Egyptian Literature: A Book of Readings. 3 vols. Berkeley: University of California Press, 1973.

Lincoln, Andrew T. Ephesians. Word Biblical Commentary 42. Dallas: Word, 1990.

Lindars, Barnabas. Judges 1-5. Edinburgh: T&T Clark, 1995.

Liver, J. “Korah, Dathan and Abiram.” Pages 189-217 in Studies in the Bible. Edited by Chaim Rabin. Scripta hierosolymitana 8. Jerusalem: Magnes, 1961.

Loewe, R. “Divine Frustration Exegetically Frustrated.” Pages 137-58 in Words and Meanings. Edited by Peter R. Ackroyd and Barnabas Lindars. London: Cambridge University Press, 1968.

Loewenstamm, Samuel E., ed. Thesaurus of the Language of the Bible. 3 vols. Jerusalem: Bible Concordance Press, 1957-1968.

Long, V. Philips. The Art of Biblical History. Foundations of Contemporary Interpretation 5. Grand Rapids: Zondervan, 1994.

Longacre, R. “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach.” Pages 50-98 in Biblical Hebrew and Discourse Linguistics. Edited by Robert D. Bergen. Dallas: Summer Institute of Linguistics, 1994.

Longman, Tremper III. “Nahum.” In The Minor Prophets. Edited by Thomas E. McComiskey. 3 vols. Grand Rapids: Baker, 1993.

________. The Book of Ecclesiastes. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1998.

Löw, Immanuel. Die Flora Der Juden. 4 vols. Hildesheim: G. Olms, 1967.

Luckenbill, Daniel David. Ancient Records of Assyria and Babylonia. Chicago: University of Chicago Press, 1926.

MacDonald, W. G. “Christology and ‘The Angel of the Lord’.” Pages 324-35 in Current Issues in Biblical and Patristic Interpretation. Edited by Gerald F. Hawthorne. Grand Rapids: Eerdmans, 1975.

Maier, Walter Arthur. The Book of Nahum. Saint Louis: Concordia, 1959.

Malina, Bruce J. The Palestinian Manna Tradition: The Manna Tradition in the Palestinian Targums and Its Relationship to the New Testament Writings. Leiden: Brill, 1968.

Mann, Thomas W. Divine Presence and Guidance in Israelite Traditions: The Typology of Exaltation. Baltimore: Johns Hopkins University Press, 1977.

________. The Book of the Torah: The Narrative Integrity of the Pentateuch. Atlanta: John Knox, 1988.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary 3. Grand Rapids: Eerdmans, 1978.

Maurice, Frederick Denison. The Doctrine of Sacrifice, Deduced From the Scriptures: A Series of Sermons. London: Macmillan, 1893.

McCaffrey, James. The House With Many Rooms: The Temple Theme of Jn. 14, 2-3. Analecta biblica 114. Rome: Pontifical Biblical Institute, 1988.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible 8. Garden City, N.Y.: Doubleday, 1980.

________. II Samuel. Anchor Bible 9. Garden City, N.Y.: Doubleday, 1984.

________. Textual Criticism: Recovering the Text of the Hebrew Bible. Guides to Biblical Scholarship. Philadelphia: Fortress, 1986.

McKane, William. Proverbs: A New Approach. Old Testament Library. Philadelphia: Westminster, 1970.

________. A Critical and Exegetical Commentary on Jeremiah. International Critical Commentary. Edinburgh: T&T Clark, 1986-1996.

McLaughlin, J. L. The “Marzeah” in the Prophetic Literature: An Examination of the References and Allusions in Light of the Extra-Biblical Evidence. Supplements to Vetus Testamentum 86. Leiden: Brill, 2001.

McNeile, A. H. The Book of Numbers. Cambridge: Cambridge University Press, 1911.

Meeks, Wayne A. The Prophet-King: Moses Traditions and the Johannine Christology. Supplements to Novum Testamentum 14. Leiden: Brill, 1967.

Mendenhall, George E. The Tenth Generation: The Origins of the Biblical Tradition. Baltimore: Johns Hopkins University Press, 1973.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker, 1987.

________. Deuteronomy. New American Commentary 4. Nashville: Broadman & Holman, 1994.

Merwe, C. H. J. van der, J. A. Naudé, and Jan H. Kroeze. Biblical Hebrew Reference Grammar. Biblical Languages – Hebrew 3. Sheffield: Sheffield Academic Press, 1999.

Mettinger, Tryggve N. D. In Search of God: The Meaning and Message of the Everlasting Names. Translated by Frederick H. Cryer. Philadelphia: Fortress, 1988.

Metzger, Bruce M. “The Punctuation of Rom. 9:5.” Pages 95-112 in Christ and the Spirit in the New Testament: In Honour of Charles Francis Digby Moule. Edited by B. Lindars and S. Smalley. Cambridge: Cambridge University Press, 1973.

Meyers, Carol L. The Tabernacle Menorah: A Synthetic Study of a Symbol From the Biblical Cult. American Schools of Oriental Research Dissertation Series 2. Missoula, Mont.: Scholars, 1976.

Milgrom, Jacob. Studies in Levitical Terminology. Near Eastern Studies 14. Berkeley: University of California, 1970.

________. Studies in Cultic Theology and Terminology. Studies in Judaism in Late Antiquity 36. Leiden: Brill, 1983.

________. Numbers. Jerusalem Publication Society Torah Commentary. Philadelphia: Jewish Publication Society, 1990.

________. Leviticus. 3 vols. Anchor Bible 3. New York: Doubleday, 1991-2001.

Miller, Cynthia L. The Representation of Speech in Biblical Hebrew Narrative: A Linguistic Analysis. Harvard Semitic Monographs 55. Atlanta: Scholars, 1996.

Miller, Patrick D. Sin and Judgment in the Prophets: A Stylistic and Theological Analysis. Society of Biblical Literature Monograph Series 27. Chico, Calif.: Scholars, 1982.

Monier-Williams, Monier. A Sanskrit-English Dictionary Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. New ed. Oxford: Clarendon, 1899.

Montgomery, James A. A Critical and Exegetical Commentary on the Book of Daniel. International Critical Commentary. Edinburgh: T&T Clark, 1964.

Moo, Douglas J. Romans 1-8. Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

________. The Epistle to the Romans. Edited by Gordon D. Fee. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Moore, Carey A. Esther. Anchor Bible 7B. Garden City, N.Y.: Doubleday, 1971.

Moore, George Foot. A Critical and Exegetical Commentary on Judges. 2d ed. International Critical Commentary. Edinburgh: T&T Clark, 1908.

Moran, William L. “A Kingdom of Priests.” Pages 7-20 in The Bible in Current Catholic Thought. Edited by John L. McKenzie. Saint Mary’s Theology Studies 1. New York: Herder and Herder, 1962.

Morris, H. M. The Remarkable Record of Job. Grand Rapids: Baker, 1988.

Morris, Leon. The Gospel According to John. Rev. ed. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1995.

________. The Gospel According to John. Rev. ed. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1995.

Moscati, Sabatino. An Introduction to the Comparative Grammar of the Semitic Languages: Phonology and Morphology. Porta linguarum orientalium: Neue Serie 6. Wiesbaden: Harrassowitz, 1980.

Motyer, J. A. The Prophecy of Isaiah. Downers Grove, Ill.: InterVarsity, 1993.

Moule, C. F. D. The Phenomenon of the New Testament. Studies in Biblical Theology: Second Series 1. London: S.C.M., 1967.

Mounce, Robert H. The Book of Revelation. Edited by F. F. Bruce. New International Commentary on the New Testament 17. Grand Rapids: Eerdmans, 1977.

Murphy, Roland Edmund. The Song of Songs. Hermeneia. Minneapolis: Fortress, 1990.

Murray, John. The Epistle to the Romans. Edited by F. F. Bruce. 2 vols. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1959-1965.

Neusner, Jacob. The Idea of Purity in Ancient Judaism. Leiden: Brill, 1973.

Niditch, Susan. War in the Hebrew Bible: A Study in the Ethics of Violence. New York: Oxford University Press, 1993.

Niehaus, Jeffrey J. God At Sinai: Covenant and Theophany in the Bible and Ancient Near East. Studies in Old Testament Biblical Theology. Grand Rapids: Zondervan, 1995.

Nineham, D. E. Historicity and Chronology in the New Testament. Society for Promoting Christian Knowledge Theological Collections 6. London: SPCK, 1965.

Nolland, John. Luke. 3 vols. Word Biblical Commentary 35ABC. Dallas: Word, 1989-1993.

Noordtzij, A. Numbers. Bible Student’s Commentary. Grand Rapids: Zondervan, 1983.

North, Christopher R. The Second Isaiah. Oxford: Clarendon, 1964.

Noth, Martin. Exodus. Old Testament Library. Philadelphia: Westminster, 1962.

________. Numbers. Translated by James D. Martin. Old Testament Library. Philadelphia: Westminster, 1968.

O’Brien, Peter T. Colossians, Philemon. Edited by David A. Hubbard and Glenn W. Barker. Word Biblical Commentary 44. Waco, Tex.: Word, 1982.

________. The Epistle to the Philippians: A Commentary on the Greek Text. Edited by I. Howard Marshall and W. Ward Gasque. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1991.

________. The Letter to the Ephesians. Pillar New Testament Commentary. Grand Rapids: Eerdmans, 1999.

Olmstead, A. T. History of Assyria. Chicago: University of Chicago Press, 1968.

Olyan, S. M. “The Oaths of Amos 8:14.” Pages 121-49 in Priesthood and Cult in Ancient Israel. Edited by G. A. Anderson and S. M. Olyan. Journal for the Study of the Old Testament: Supplement Series 125. Sheffield: Sheffield Academic Press, 1991.

Orelli, Conrad von. The Prophecies of Jeremiah. Edinburgh: T&T Clark, 1889.

Ortlund, Raymond C. Whoredom: God’s Unfaithful Wife in Biblical Theology. New Studies in Biblical Theology. Grand Rapids: Eerdmans, 1996.

Orton, David E. The Understanding Scribe: Matthew and the Apocalyptic Ideal. Journal for the Study of the New Testament: Supplement Series 25. Sheffield: Sheffield Academic Press, 1989.

Osburn, Carroll D. “The Text of 1 Corinthians 10:9.” Pages 201-11 in New Testament Textual Criticism: Its Significance for Exegesis. Edited by Eldon Jay Epp and Gordon D. Fee. Oxford: Clarendon, 1981.

Oswalt, John N. The Book of Isaiah. 2 vols. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1986-1998.

Parke-Taylor, Geoffrey H. Yahweh: The Divine Name in the Bible. Waterloo, Ont.: Wilfrid Laurier University Press, 1975.

Paterson, J. A. The Book of Numbers. Baltimore: Johns Hopkins, 1900.

Patterson, Richard Duane. Nahum, Habakkuk, Zephaniah. Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Paul, Shalom M. Amos. Hermeneia. Minneapolis: Fortress, 1991.

Perowne, T. T. The Proverbs. Cambridge Bible for Schools and Colleges. Cambridge: Cambridge University Press, 1899.

Pfeiffer, Charles F., and Howard Frederic Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody, 1967.

Pitard, Wayne Thomas. Ancient Damascus: A Historical Study of the Syrian City-State From Earliest Times Until Its Fall to the Assyrians in 732 B.C.E. Winona Lake, Ind.: Eisenbrauns, 1986.

Plaut, W. Gunther. Book of Proverbs. Jewish Commentary for Bible Readers: Union Adult Series. New York: Union of American Hebrew Congregations, 1961.

Plummer, Alfred. A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians. International Critical Commentary. Edinburgh: T&T Clark, 1915.

Polley, M. E. Amos and the Davidic Empire: A Socio-Historical Approach. New York: Oxford University Press, 1989.

Polzin, R., and D. Robertson. Studies in the Book of Job. Semeia 7. Missoula, Mont.: Scholars, 1977.

Pope, Marvin H. Song of Songs. Anchor Bible 7C. Garden City, N.Y.: Doubleday, 1977.

Post, George Edward. Flora of Syria, Palestine and Sinai: A Handbook of the Flowering Plants and Ferns, Native and Naturalized From the Taurus to Ras Muhammad and From the Mediterranean Sea to the Syrian Desert. Edited by John Edward Dinsmore. 2d ed. Beirut: American, 1932.

Pritchard, James B., ed. The Ancient Near East. 2 vols. Princeton: Princeton University Press, 1973.

Propp, William H. C. Exodus 1-18. Anchor Bible 2. New York: Doubleday, 1999.

Räisänen, Heikki. Paul and the Law. Wissenschaftliche Untersuchungen zum Neuen Testament 29. Tübingen: Mohr, 1983.

Redford, Donald B. A Study of the Biblical Story of Joseph (Genesis 37-50). Supplements to Vetus Testamentum 20. Leiden: Brill, 1970.

Reymond, Philippe. L’eau, sa vie, et sa signification dans l’Ancien Testament. Supplements to Vetus Testamentum 6. Leiden: Brill, 1958.

Ridderbos, J. Isaiah. Bible Student’s Commentary. Grand Rapids: Regency Reference Library, 1985.

Ringgren, Helmer. Religions of the Ancient Near East. Translated by John Sturdy. Philadelphia: Westminster, 1973.

Ringgren, Helmer, and Walther Zimmerli. Sprüche/Prediger. 3d ed. Das Alte Testament Deutsch. Göttingen: Vandenhoeck & Ruprecht, 1980.

Roberts, J. J. M. Nahum, Habakkuk, and Zephaniah. Old Testament Library. Louisville: Westminster/John Knox, 1991.

Robertson, A. T. A Grammar of the Greek New Testament in the Light of Historical Research. 4th ed. Nashville: Broadman, 1934.

Robertson, Archibald, and Alfred Plummer. A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians. 2d ed. International Critical Commentary. Edinburgh: T&T Clark, 1914.

Robinson, H. Wheeler. Inspiration and Revelation in the Old Testament. Oxford: Clarendon, 1946.

Rodriguez, Angel M. Substitution in the Hebrew Cultus. Andrews University Seminary Doctoral Dissertations Series 3. Berrien Springs, Mich.: Andrews University Press, 1979.

Rosenthal, Franz. A Grammar of Biblical Aramaic. 6th ed. Porta Linguarum Orientalium 5. Wiesbaden: Harrassowitz, 1995.

Ross, Allen P. Creation and Blessing: A Guide to the Study and Exposition of Genesis. Grand Rapids: Baker, 1988.

Rowley, Harold Henry. Job. New Century Bible Commentary. Grand Rapids: Eerdmans, 1980.

Rudolph, Wilhelm. Des Buch Ruth, das Hohe Lied, die Klagelieder. Kommentar zum Alten Testament 17. Gütersloh: G. Mohn, 1962.

Sachs, Curt. The History of Musical Instruments. New York: W. W. Norton, 1940.

Saggs, H. W. F. The Greatness That Was Babylon: A Survey of the Ancient Civilization of the Tigris-Euphrates Valley. 2d ed. London: Sidgwick & Jackson, 1988.

Sarna, Nahum M. Exodus. Jerusalem Publication Society Torah Commentary. Philadelphia: Jewish Publication Society, 1991.

Sasson, Jack M. Ruth. 2d ed. The Biblical Seminar 10. Sheffield: Sheffield Academic Press, 1995.

Schaberg, Jane. The Father, the Son, and the Holy Spirit: The Triadic Phrase in Matthew 28:19b. Society of Biblical Literature Dissertation Series 61. Chico, Calif.: Scholars, 1982.

Schley, Donald G. Shiloh: A Biblical City in Tradition and History. Journal for the Study of the Old Testament: Supplement Series 63. Sheffield: JSOT, 1989.

Schnackenburg, Rudolf. The Gospel According to St. John. 3 vols. New York: Seabury, 1968-1982.

Schramm, E. M. “Poetic Patterning in Biblical Hebrew.” Pages 175-78 in Michigan Oriental Studies in Honor of George G. Cameron. Edited by Louis Lawrence Orlin. Ann Arbor: University of Michigan, 1976.

Scott, R. B. Y. Proverbs, Ecclesiastes. 2d ed. Anchor Bible 18. Garden City, N.Y.: Doubleday, 1970.

Segal, Judah Benzion. The Hebrew Passover From the Earliest Times to A.D. 70. London Oriental Series 12. New York: Oxford University Press, 1963.

Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. The Sarum Lectures, 1960-1961. Oxford: Clarendon, 1963.

________. “The Trial of Christ.” Pages 97-116 in Historicity and Chronology in the New Testament. Edited by D. E. Nineham. Society for Promoting Christian Knowledge Theological Collections 6. London: SPCK, 1965.

Silva, Moisés. Philippians. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker, 1992.

Simons, J. The Geographical and Topographical Texts of the Old Testament. Studia Francisci Scholten Memoriae Dicata 2. Leiden: Brill, 1959.

Simpson, William Kelly, ed. The Literature of Ancient Egypt: An Anthology of Stories, Instructions, and Poetry. New Haven: Yale University Press, 1972.

Skehan, Patrick W. Studies in Israelite Poetry and Wisdom. Catholic Biblical Quarterly Monograph Series 1. Washington: Catholic Biblical Association of America, 1971.

Skinner, John. A Critical and Exegetical Commentary on Genesis. 2d ed. International Critical Commentary. Edinburgh: T&T Clark, 1930.

Smick, E. B. “A Study of the Structure of the Third Balaam Oracle.” Pages 242-52 in The Law and the Prophets. Edited by John H. Skilton. Nutley, N.J.: Presbyterian and Reformed, 1974.

Smith, Gary V. Amos. Library of Biblical Interpretation. Grand Rapids: Regency Reference Library, 1989.

Smith, Ralph L. Micah-Malachi. Word Biblical Commentary 32. Waco, Tex.: Word, 1984.

Snaith, Norman Henry. The Jewish New Year Festival: Its Origins and Development. London: SPCK, 1947.

________. Leviticus and Numbers. New Century Bible Commentary. London: Nelson, 1967.

Soggin, J. Alberto. Judges. Old Testament Library. Philadelphia: Westminster, 1981.

Speiser, E. A. Genesis. Anchor Bible 1. Garden City, N.Y.: Doubleday, 1964.

________. “The Wife-Sister Motif in the Patriarchal Narratives.” Pages 62-81 in Oriental and Biblical Studies. Edited by J. J. Finkelstein and M. Greenberg. Philadelphia: University of Philadelphia, 1967.

Spurrell, George James. Notes on the Text of the Book of Genesis. 2d ed. Oxford: Clarendon, 1896.

Stadelmann, Luis I. J. The Hebrew Conception of the World. Analecta Biblica 39. Rome: Pontifical Biblical Institute, 1970.

Stamm, Johann Jakob, and M. E. Andrew. The Ten Commandments in Recent Research. Studies in Biblical Theology: Second Series 2. Naperville, Ill.: A. R. Allenson, 1967.

Stein, Robert H. Luke. New American Commentary 24. Nashville: Broadman, 1992.

Streck, Maximilian. Assurbanipal und die letzten assyrischen könige bis zum untergange Niniveh’s. 3 vols. Vorderasiatische Bibliothek 7. Leipzig: J. C. Hinrichs, 1918.

Stuart, Douglas K. Hosea-Jonah. Word Biblical Commentary 31. Waco, Tex.: Word, 1987.

Sutcliffe, Edmund F. The Old Testament and the Future Life. London: Burns Oates & Washbourne, 1946.

Swartley, Willard M. Slavery, Sabbath, War, and Women: Case Issues in Biblical Interpretation. Scottdale, Pa.: Herald, 1983.

Szpek, Heidi M. Translation Technique in the Peshitta to Job. Society of Biblical Literature Dissertation Series 137. Atlanta: Scholars, 1992.

Theissen, Gerd. Psychologische Aspekte paulinischer Theologie. Forschungen zur Religion und Literatur des Alten und Neuen Testaments 131. Göttingen: Vandenhoeck & Ruprecht, 1983.

Thomas, D. W. “??????????? in the Old Testament.” Pages 11-19 in Biblical and Patristic Studies in Memory of Robert Pierce Casey. Edited by J. Neville Birdsall and Robert W. Thomson. New York: Herder, 1963.

Thompson, J. A. “Numbers.” Pages 168-200 in New Bible Commentary: Revised. Edited by D. Guthrie and J. A. Motyer. Grand Rapids: Eerdmans, 1970.

________. “The Date of the Book of Joel.” Pages 453-64 in A Light Unto My Path: Old Testament Studies in Honor of Jacob M. Myers. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore. Gettysburg Theological Studies 4. Philadelphia: Temple University Press, 1974.

________. Deuteronomy. Tyndale Old Testament Commentaries. London: InterVarsity, 1974.

________. The Book of Jeremiah. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1980.

Thompson, K. C. “I Corinthians 15, 29 and Baptism for the Dead.” Pages 647-59 in Studia Evangelica, Vol. 2, Part I. Edited by F. L. Cross. Texte und Untersuchungen 87. Berlin: Akademie, 1964.

Thompson, R. Campbell, and Richard Wyatt Hutchinson. A Century of Exploration At Nineveh. London: Luzac, 1929.

Thompson, R. J. Penitence and Sacrifice in Early Israel outside the Levitical Law: An Examination of the Fellowship Theory of Early Israelite Sacrfice. Leiden: Brill, 1963.

Tigay, Jeffrey H., ed. Empirical Models for Biblical Criticism. Philadelphia: University of Pennsylvania, 1985.

________. Deuteronomy. Jerusalem Publication Society Torah Commentary. Philadelphia: Jewish Publication Society, 1996.

Toy, Crawford H. A Critical and Exegetical Commentary on the Book of Proverbs. International Critical Commentary. 1899. Repr., Edinburgh: T&T Clark, 1970.

Tromp, Nicholas J. Primitive Conceptions of Death and the Nether World in the Old Testament. Biblica et orientalia 21. Rome: Pontifical Biblical Institute, 1969.

Ulrich, Eugene Charles. The Qumran Text of Samuel and Josephus. Harvard Semitic Monographs 19. Missoula, Mont.: Scholars, 1978.

Van Dam, Cornelis. The Urim and Thummim: A Means of Revelation in Ancient Israel. Winona Lake, Ind.: Eisenbrauns, 1997.

Vaulx, Jacques de. Les Nombres. Sources bibliques. Paris: Gabalda, 1972.

Vaux, Roland de. Studies in Old Testament Sacrifice. Cardiff: University of Wales Press, 1964.

________. Ancient Israel: Its Life and Institutions. Edited by Astrid Beck and David Noel Freedman. Translated by John McHugh. The Biblical Resource Series. Grand Rapids: Eerdmans, 1997.

Vergote, Jozef. Joseph en Égypte. Louvain: Publications Universitaires, 1959.

Vermès, Géza. Scripture and Tradition in Judaism. Studia post-biblica 4. Leiden: Brill, 1961.

Vogt, Ernst. Lexicon linguae aramaicae Veteris Testamenti documentis antiquis illustratum. Rome: Pontifical Biblical Institute, 1971.

von Rad, Gerhard. Genesis: A Commentary. Translated by John H. Marks. Old Testament Library. Philadelphia: Westminster, 1961.

________. Biblical Interpretations in Preaching. Translated by John E. Steely. Nashville: Abingdon, 1977.

________. God At Work in Israel. Translated by John H. Marks. Nashville: Abingdon, 1980.

Waterfield, Gordon. Layard of Nineveh. New York: F. A. Praeger, 1963.

Watson, Wilfred G. E. Classical Hebrew Poetry. Journal for the Study of the Old Testament: Supplement Series 26. Sheffield: JSOT, 1984.

Watts, John D. W. Isaiah. 2 vols. Word Biblical Commentary 24-25. Waco, Tex.: Word, 1985-1987.

Webb, Barry G. The Book of the Judges: An Integrated Reading. Journal for the Study of the Old Testament: Supplement Series 46. Sheffield: JSOT, 1987.

Weinfeld, Moshe. Deuteronomy 1-11: A New Translation with Introduction and Commentary. 1st ed. Anchor Bible 5. New York: Doubleday, 1991.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1979.

________. Numbers. Tyndale Old Testament Commentaries 4. Downers Grove, Ill.: InterVarsity, 1981.

________. “The Religion of the Patriarchs.” Pages 157-88 in Essays on the Patriarchal Narratives. Edited by A. Millard and D. Wiseman. Winona Lake, Ind.: Eisenbrauns, 1983.

________. Genesis. 2 vols. Word Biblical Commentary 1, 2. Dallas: Word, 1987-1994.

Wenham, John William. The Enigma of Evil: Can We Believe in the Goodness of God? Grand Rapids: Academie, 1985.

Westcott, B. F., and F. J. A. Hort. The New Testament in the Original Greek. 2 vols. Cambridge: Macmillan, 1881.

Westermann, Claus. Blessing in the Bible and the Life of the Church. Overtures to Biblical Theology. Philadelphia: Fortress, 1978.

________.Genesis. Translated by John J. Scullion. 3 vols. Minneapolis, Minn.: Augsburg, 1984-1986.

________. Basic Forms of Prophetic Speech. Translated by Hugh Clayton White. Louisville: Westminster John Knox, 1991.

White, John Bradley. A Study of the Language of Love in the Song of Songs and Ancient Egyptian Poetry. Society of Biblical Literature Dissertation Series 38. Missoula, Mont.: Scholars, 1978.

Whybray, R. N. The Heavenly Counsellor in Isaiah xl 13-14: A Study of the Sources of the Theology of Deutero-Isaiah. Society for Old Testament Study Monograph Series 1. Cambridge: Cambridge University Press, 1971.

________. The Book of Proverbs. Cambridge Bible Commentary. Cambridge: Cambridge University Press, 1972.

________. Isaiah 40-66. Edited by Ronald E. Clements and Matthew Black. New Century Bible Commentary. Grand Rapids: Eerdmans, 1981.

Widengren, Geo. Sakrales Königtum im Alten Testament und im Judentum. Stuttgart: W. Kohlhammer, 1955.

Wildberger, Hans. Isaiah. 3 vols. Continental Commentaries. Minneapolis: Fortress, 1991.

Williams, Ronald J. “The Passive Qal Theme in Hebrew.” Essays on the Ancient Semitic World. Edited by John W. Wevers and Donald B. Redford. Toronto: University of Toronto Press, 1970.

________. Hebrew Syntax: An Outline. 2d ed. Toronto: University of Toronto Press, 1976.

Williamson, H. G. M. Ezra, Nehemiah. Word Biblical Commentary. Waco, Tex.: Word, 1985.

Wilson, J. A. “Egypt.” Pages 39-133 in Before Philosophy: The Intellectual Adventure of Ancient Man. Edited by Henri Frankfort, H. A. Groenewegen-Frankfort, J. A. Wilson, and Thorkild Jacobsen. Baltimore: Penguin, 1949.

Wilson, R. D. “Yahweh [Jehovah] and Exodus 6:3.” Pages 29-40 in Classical Evangelical Essays in Old Testament Interpretation. Edited by Walter C. Kaiser. Grand Rapids: Baker, 1972.

Wilson, Robert R. Prophecy and Society in Ancient Israel. Philadelphia: Fortress, 1980.

Winnett, F. V. The Mosaic Tradition. Near and Middle East Series 1. Toronto: University of Toronto Press, 1949.

Wiseman, D. J., ed. Peoples of Old Testament Times. Oxford: Clarendon, 1973.

Wolff, Hans Walter. Hosea. Hermeneia. Philadelphia: Fortress, 1974.

________. Joel and Amos. Hermeneia. Philadelphia: Fortress, 1977.

________. Anthropology of the Old Testament. Philadelphia: Fortress, 1981.

Wood, D. R. W., ed. New Bible Dictionary. 3d ed. Downers Grove, Ill.: InterVarsity, 1996.

Wright, David P. The Disposal of Impurity: Elimination Rites in the Bible and in Hittite and Mesopotamian Literature. Society of Biblical Literature Dissertation Series 101. Atlanta: Scholars, 1987.

Wright, Ruth V., and Robert L. Chadbourne. Gems and Minerals of the Bible. New York: Harper & Row, 1970.

Wuellner, Wilhelm H. The Meaning of “Fishers of Men.” The New Testament Library. Philadelphia: Westminster, 1967.

Yadin, Yigael. The Art of Warfare in Biblical Lands in the Light of Archaeological Study. Translated by M. Pearlman. New York: McGraw-Hill, 1963.

Yamauchi, Edwin M. “Cultic Prostitution.” Pages 213-23 in Orient and Occident: Essays Presented to Cyrus H. Gordon on the Occasion of His Sixty-Fifth Birthday. Edited by Harry A. Hoffner. Alter Orient und Altes Testament 22. Neukirchen-Vluyn: Neukirchener Verlag, 1973.

________. Foes From the Northern Frontier: Invading Hordes From the Russian Steppes. Studies in Biblical Archaeology. Grand Rapids: Baker, 1982.

Young, Edward J. My Servants, the Prophets. Grand Rapids: Eerdmans, 1952.

________. The Book of Isaiah. 3 vols. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1965-1972.

Zerwick, Maximilian. Biblical Greek: Illustrated by Examples (Graecitas Biblica). Translated by and adapted from the 4th Latin edition by Joseph Smith. Scripta Pontificii Instituti Biblici 114. Rome: Pontifical Biblical Institute, 1963.

Zimmerli, Walther. Ezekiel. Translated by Ronald E. Clements. 2 vols. Hermeneia. Philadelphia: Fortress, 1979-1983.

Zöckler, Otto. The Proverbs of Solomon. Translated and edited by Charles A. Aiken. Commentary on the Holy Scriptures: Old Testament 10. New York: Charles Scribner, 1870.

Zuntz, Günther. The Text of the Epistles: A Disquisition Upon the Corpus Paulinum. The Schweich Lectures of the British Academy. London: Oxford University Press, 1953.

Abbreviations and Introduction
to Principal Manuscript Evidence 
for the Greek New Testament

No ancient literature has survived in its original form; everything we have is derived from copies of the originals. The NT is no exception. However, in comparison with any other ancient literature, the NT is without a peer—both in terms of the chronological proximity and the surviving number. Several ancient authorities are preserved in only a handful of manuscripts. Not so with the NT. There are approximately 5,500 Greek witnesses, ranging in date from the second century AD into the middle ages. Besides the Greek evidence, there are nearly 30,000 versional copies (e.g., Latin, Coptic, and Syriac), and over 1,000,000 quotations from the NT in the church Fathers. NT textual criticism has always had an embarrassment of riches unparalleled in any other field.

The Greek Witnesses

The Greek witnesses are by far the most important, since in large measure they represent some of our earliest witnesses and since they involve direct reproduction from Greek to Greek. There are four kinds of Greek witnesses: papyri, uncials (or majuscules), minuscules (or cursives), and lectionaries. The first three are important enough to warrant some discussion here.

Papyri

These documents are written on the cheap writing materials of the ancient world that were roughly equivalent to modern paper. Literally thousands of papyrus fragments have been found of which approximately 100 contain portions of the New Testament. Actually, taken together, these 100 fragments constitute over half of the New Testament and all but four are in the form of codices (i.e., four are scrolls rather than the book-form [codex]). All NT papyri were written with uncial or capital letters. They range in date from the early second century through the eighth century. About 50 of them are to be dated before the fourth century. Though many of them are somewhat fragmentary, and at times the copying was looser than one would like (i.e., they were done before the canon was officially recognized), they are nevertheless extremely important for establishing the text of the New Testament—if for no other reason than the fact that they represent some of the most ancient witnesses we possess. Five important papyri are illustrated in the chart below. The symbol for each papyrus is Ì followed by a number (e.g., Ì45). The most important papyri cited in the NET NT footnotes are as follows:

Papyri

Name

Date

NT Books
Covered

General Characteristics

Ì45

Chester Beatty papyrus

3rdcentury AD

Gospels, Acts 4-17

Mark (Caesarean); Matt, Luke, John (intermediate between Alexandrian and Western texttypes)

Ì46

Chester Beatty papyrus

ca. AD 200

10 Pauline Epistles (all but Pastorals) and Hebrews

Overall closer to Alexandrian than Western

Ì47

Chester Beatty papyrus

3rdcentury AD

Revelation 9:10-17:2

Alexandrian; often agrees with Sinaiticus (Í)

Ì66

Bodmer Papyrus

ca. AD 200

John

Mixed text between Western and Alexandrian

Ì75

Bodmer papyrus

early 3rd century

Luke and John

Alexandrian, often agrees with B

 

Uncials

There are approximately 300 uncials known to exist today that contain portions of the New Testament and one uncial that contains the entire NT. Like the papyri, these manuscripts were written with uncial or capital letters, but unlike the papyri they were written on animal skins or vellum. For the most part they are beautiful manuscripts, elegantly written and routinely done in scriptoria and often for special purposes. Generally speaking, they range in date from the fourth through the ninth centuries. Our oldest complete copy of the NT is an uncial manuscript, Í (see chart below). The symbol for each uncial is either a capital letter (in Latin or Greek letters [though one ms has a Hebrew letter, Í]) or a number beginning with 0 (e.g., 01, 0220, etc.). The most important uncials cited in the NET NT footnotes are as follows:

Uncial

Name

Date (approx.)

NT Books Covered

General Characteristics

Í (01)

Aleph or

Sinaiticus

4thcentury

The entire NT

Alexandrian; best in epistles

A (02)

Alexandrinus

5thcentury

Most of the NT

Important in the Epistles and Revelation

B (03)

Vaticanus

4thcentury

Most of NT except Hebrews 9:14ff, the Pastorals, Phlm, Rev

Alexandrian; best in Gospels

C (04)

Ephraemi 
Rescriptus

5thcentury

Portions of every book except 2 Thess and 2 John

mixed

D (05)

Bezae/
Cantabrigiensis

5thcentury

Gospels and Acts

Western

D (06)

Claromontanus

6thcentury

Pauline Epistles and Hebrews

Western

F (010)

Augiensis

9thcentury

Pauline Epistles

Western

G (012)

Boernerianus

9thcentury

Pauline Epistles

Western

L (019)

Regius

8thcentury

Gospels

Often agrees with Vaticanus

W (032)

Washingtonianus

early 5th century

Gospels

mixed; earliest representation of Byzantine texttype. Alexandrian in John 5:12-21:25.

T(038)

Koridethi

9thcentury

Gospels

The text of Mark is similar to that used by Origen and Eusebius in the third and fourth centuries at Caesarea

?(044)

Athous Laurae

8th/ 9th century

Gospels/Acts/

Paul/General Epistles

Contains Alexandrian, Western, and Byzantine influences

 

Minuscules

There are approximately 2,813 NT Greek minuscule manuscripts known to us today. These copies range in date from the ninth to sixteenth centuries, were produced on vellum or paper, and were written in cursive or a lower-case, flowing hand. They are the best representatives of the medieval ecclesiastical text, that is, the Byzantine text. There are approximately 150-200 that deviate from the Byzantine standard, almost always representing an earlier transmissional stream and hence quite important for NT textual criticism. The symbols for the minuscules are of three kinds: (a) Arabic numbers (e.g., 1, 565, 1739), each of which represents one manuscript; (b) “family 1,” [Ë1] “family 13” [Ë13] (involving a group of closely associated manuscripts); (c) Byz(involving the majority of Byzantine minuscules). The following are among the more important witnesses cited in the NET NT notes:

Minuscule

Date (approx.)

NT Books Covered

General Characteristics

33

9thcentury

Gospels, Acts, Paul, Catholic Epistles

Alexandrian

81

AD 1044

Acts, Paul, Catholic Epistles

Very important for establishing the text of Acts. Agrees substantially with the Alexandrian texttype.

1739

10thcentury, but probably goes back to a late 4th century ms

Acts, Paul, Catholic Epistles

Alexandrian

Family 1 (Ë1)

12th-14thcenturies

Gospels

Caesarean (of the 3rd or 4th centuries)

Family 13 (Ë13)

11th-15thcenturies

Gospels

Important in the discussion of the authenticity of thepericope adulterae (i.e., John 7:53-8:11)

 

Versional Evidence

Versions were initially prepared for missionary purposes. The history and transmission of versions are often quite complex, and scholars often do not agree on or do not know the particular dates or characteristics of the versions. The chart below contains the major versions cited in the notes; the most important abbreviations are listed, but not all abbreviations are indicated. For more information on the versional evidence for the NT, consult B. M. Metzger, The Text of the New Testament (3d ed.; New York: Oxford University Press, 1992), 67-86; B. M. Metzger, The Early Versions of the New Testament (Oxford: Clarendon, 1977); and B. D. Ehrman and M. W. Holmes, eds., The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis (Studies and Documents 46; Grand Rapids: Eerdmans, 1995), 75-187.

Version

Abbreviations

Date (approx.)

General Characteristics

Vulgate and part of the Itala witnesses

lat

2nd to 3rd century

Western, Alexandrian, and others

Itala

it

3rdcentury

Western

Vulgate

vg

4thcentury and later

extensive cross-contamination of texttypes

Syriac

syr

2nd to 6th centuries

Old Syriac (syrcand syrs) is generally Western. The Peshitta (syrp) has a mixed text in Gospels and Epistles, Western in Acts. The Harclean version (syrh) of Acts is Western. The Palestinian Syriac (syrpal) is generally Caesarean.

Coptic

cop

3rd and 4th centuries (Sahidic dialect is 4thto 5thcenturies; Bohairic dialect is 9thcentury)

generally Alexandrian in the entire tradition; Sahidic (sa) and Bohairic (bo) are Alexandrian with numerous Western readings

Armenian

arm

5thcentury

generally Caesarean but sections are Byzantine, and the mss of Paul show strong Alexandrian affinities

Georgian

geo

5thcentury

mixed texttypes; generally Caesarean, but becoming strongly Byzantine in later mss

Ethiopic

eth

exact date unknown, but most likely within the 4th to 5thcenturies

mixed text, but generally early Byzantine

Slavonic

slav

9thcentury

Byzantine

 

Patristic Evidence

A tremendous source for evidence of the Greek NT are citations found in early Church Fathers. They help to locate and date various readings and texttypes found in the manuscripts and versions. This field is quite complex for two broad reasons: (1) It is often difficult to determine if what the Father actually wrote has been preserved in the extant manuscripts or if corruption has occurred. (2) It is often difficult to determine if a Father is citing a text verbatim, paraphrasing it, or alluding to it. All of the Fathers cited in the notes are listed below. For more information on the patristic evidence for the NT, consult B. M. Metzger, The Text of the New Testament (3d ed.; New York: Oxford University Press, 1992), 86-92; and B. D. Ehrman and M. W. Holmes, eds.,The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis (Studies and Documents 46; Grand Rapids: Eerdmans, 1995), 189-236.

Ambrose of Milan, d. 397

Ambrosiaster of Rome, active 366-384

Athanasius, Bishop of Alexandria, d. 373

Augustine, Bishop of Hippo, d. 430

Chromatius, d. 407

Chrysostom, Bishop of Constantinople, d. 407

Clement of Alexandria, d. before 215

Cyprian, Bishop of Carthage, d. 258

Cyril of Alexandria, d. 444

Cyril-Jerusalem, d. 386

Didymus of Alexandria, d. 398

Ephraem the Syrian, d. 373

Epiphanius, Bishop of Salamis, d. 403

Eusebius, Bishop of Caesarea, d. 339 or 340

Hesychius of Jerusalem, d. after 451

Hilary of Poitiers, d. 367

Hippolytus of Rome, d. 235

Irenaeus, Bishop of Lyons, d. ca. 202

Jerome, d. 420

Justin Martyr, d. ca. 165

Marcion of Rome, 2nd century

Origen of Alexandria and Caesarea, d. 254

Pseudo-Athanasius, dates unknown

Serapion, d. after 362

Severian, d. after 408

Tertullian of Carthage, d. after 220

Theodore of Mopsuestia in Cilicia, d. 428

Victorinus-Pettau, d. 304

 NET Bible® copyright ©1996-2006 by Biblical Studies Press, L.L.C. All rights reserved. Used by permission.

Related Topics: NET Bible

30. Understanding the Writing Prophets

Introduction250

As you know, we are in the midst of what may be called an Old Testament Survey, a series entitled “From Creation to the Cross.” The purpose of this series is to provide us with a better working knowledge of the Old Testament Scriptures, a better understanding of God’s progressive revelation, and a fresh look at the unfolding drama of redemption which culminates in Jesus Christ.

The previous two lessons discussed the ministry of the prophets Elijah and Elisha, which has given us some insight into the deteriorating situation in Israel, Judah, and the divided kingdom. Following on the heels of Elijah and Elisha, God raised up new prophets to speak for him. These new prophets continued in the prophetic tradition of Moses. They continued in the spirit of Elijah. I call these new prophets the writing prophets to distinguish them from their predecessors, for they are unique in that their prophecies are written down for us. I am referring of course to the Major Prophets (Isaiah, Jeremiah, Ezekiel, and Daniel) and the Twelve Minor Prophets (the final twelve books of our Old Testament). In fact, it may be helpful to turn to the Table of Contents in your Bible to see them all listed.

It should be pointed out that the minor prophets are so-called only because these books are relatively short in length; the major prophets are relatively long books. The terms imply nothing about their relative importance.251 It would perhaps be more appropriate to refer to them as the longer and shorter prophets.

These two combined lessons will give an introduction to these Writing Prophets. It is appropriate to devote some time to an “introduction” for a couple of reasons. First, there is much in common among them as a type of Old Testament literature which can help us understand them.252 They have similarities not only in literary style, but in context and content which are worth noting. Second, an overview will hopefully prepare us and encourage us to study them on our own, as we look forward to dealing with most, if not all of them, individually as our series continues.

Chronological Overview

Let us first take a look at the chart in Figure 1 on page 2, which will help us see how the writing prophets fit chronologically in the history of Israel and Judah.253 The bar represents the nation of Israel becoming a divided kingdom after the rule of Solomon. You will remember God told Solomon that upon his death, the Kingdom would become divided (1 Kings 11:9-13), and it did.

As you see, the writing prophets come on the scene immediately after Elijah and Elisha and continue where their ministries left off. We see here an approximate chronological relationship of the writing prophets, which span the period from Elisha to the end of the Old Testament Scriptures.254

The writing prophets may be divided into four groups:

Prophets of Israel – Jonah, Amos, and Hosea

Prophets of Judah – Obadiah, Joel, Isaiah, Micah, Nahum, Zephaniah, and Habakkuk

Exilic Prophets – Jeremiah, Ezekiel, and Daniel

Post-exilic Prophets – Haggai, Zechariah, and Malachi

The dating of the prophets Jonah, Joel, and Obadiah are more questionable than the other prophets. All three of these have are the subject of fair arguments for much later dates.255 I have shown them here at their earliest suggested dates for convenience.

Studying the Figure above can give us a feel for how the various prophets relate to each other chronologically, which we notice is not how they are presented in the canonical order. Understanding the chronological order along with the corresponding events in Israel’s history is vital to understanding why the prophets say what they say (which will hopefully become evident later). But let’s begin by considering the writings of the prophets in general, as we find them presented to us in the Old Testament.

Why We Have Difficulty Understanding the Prophets

I think most of us would agree at the outset that these prophetic books are among the most difficult parts of the Bible to interpret or to read with understanding. We shouldn’t be embarrassed to admit we have difficulty reading the prophets, for actually we are in good company if we do. In referring to the prophets, Martin Luther once said the following:

“They have a queer way of talking, like people who, instead of proceeding in an orderly manner, ramble off from one thing to the next so that you cannot make heads or tails of them or see what they are getting at.”256

Now that is a comment to which I can relate.

Let’s look at a few reasons for some of the difficulty we have:

The Meaning of Prophecy – The primary difficulty for most modern readers of the prophets stems from an inaccurate understanding of the words “prophet” and “prophecy.” The word prophet refers to one who tells forth (or proclaims), as well as one who foretells.257 But we often limit the meaning of prophecy to foretelling the future, so many Christians refer to the prophets only for predictions about Christ’s first coming, or his second coming, and the end times as though prediction of events far distant to their own day was their main concern.

It should be pointed out that less than 2% of Old Testament prophecy is messianic. Less than 5% specifically concerns the New Covenant age. And less than 1% concern events still future to us.258 The prophets did indeed announce the future. But it was usually the immediate future of Israel, Judah, and the surrounding nations they announced – not our future. One of the keys to understanding the Prophets, therefore, is to recognize that for us to see their prophecies fulfilled, we must often look back on times that were still future to them, but for us are past.259

To see the prophets as primarily predictors of future events is to miss their primary function, which was, in fact, to speak for God to their contemporaries.

Historical Distance Another matter that complicates our understanding the prophets is the problem of historical distance. By the very nature of things, we will have a harder time understanding the words of the prophets than the Israelites who heard those same words in person. We are far removed from the religious, historical, and cultural life of ancient Israel, and we simply have trouble putting the words of the prophets in their proper context. It is often hard for us to see what they are referring to and why. Things clear to them tend to be opaque to us.

The Spoken Nature of the Prophets Finally, the spoken nature of their prophecies causes many of our difficulties in understanding.

For example, of the hundreds of prophets in ancient Israel in Old Testament times, only 16 were chosen to speak oracles that would be collected and written down into books. We know that other prophets, such as Elijah and Elisha, played a very influential role in delivering God’s Word to His people and to other nations as well. But we know more about these prophets than we do of their actual words. What they did is described in far greater length than what they said -- and when we are told what they said, it is placed very specifically and clearly in the context of the narratives in which they appear. Generally, in the narrative books of the Old Testament, we hear about prophets and very little from prophets. In the prophetic books, however, we hear from the prophets and very little about the prophets themselves. That single difference accounts for most of the problem people have making sense of the prophetic books.

Furthermore the prophetic books, especially the longer ones, are collections of spoken oracles, not always presented in their original chronological sequence, often without hints as to where one oracle ends and another begins, and often without hints as to their historical setting. On top of that, most of the oracles were spoken in poetry. We’ll talk more about oracles later, but I think you get the point.

Now, if these are the reasons we have difficulty with the prophets, then in order to really understand the prophets, we have to get a better handle on: (1) the function of a prophet; (2) the historical context of their writings; and (3) the form of their writings.

Function of the Prophets

Covenant Enforcement Mediators To understand what God would say to us through these inspired books, we must first have a clear understanding as to the role and function of the prophet in Israel. The prophets spoke for God to His people. They functioned to call Israel back to God,260 which meant a call back to faithfulness to their Covenant relationship with God; i.e., back to the Law of Moses. In accomplishing this primary purpose, they confronted Israel’s sin and demanded repentance. Simply stated, the prophets were “covenant enforcement mediators.”261 There was a covenant relationship between God and His people. This covenant contained not only the rules which they were to keep, but it describes the sorts of punishments that God will necessarily apply to His people if they do not keep the Law, as well as the benefits He will impart to them if they are faithful. What is important is that God does not merely give His Law, but He enforces it. Positive enforcement is blessing; negative enforcement is curse. This is where the prophets come in. God announced the enforcement of His Law (both positive and negative) through the prophets.

Moses as a Model Moses was the mediator of God’s Law when he first announced it, and thus is a paradigm (or model) for the prophets. They are God’s mediators, or spokesmen, for the covenant. Through them, God reminds people in the generations after Moses that if the covenant is kept, blessing will result, but if not, judgment will come.

Blessing and Cursing The kinds of blessings that come for faithfulness are found in Leviticus 26:1-13, Deuteronomy 4:32-40, and Deuteronomy 28:1-14. Generally, these may be categorized as life, health, prosperity, agricultural abundance, respect, and safety. But these blessings are announced with a warning of curses (punishments) if Israel is not obedient and faithful to the covenant. The curses are found in Leviticus 26:14-39, Deuteronomy 4:15-28, and Deuteronomy 28:15-32:42. Generally, these may be categorized under ten “D’s”: death, disease, drought, dearth, danger, destruction, defeat, deportation, destitution, and disgrace.

These same categories apply in what God communicates through the prophets. One must always bear in mind that the prophets did not invent the blessings and curses they announced. They reproduced God’s Word, not their own. Through them, God announced His intention to enforce the covenant and always in accordance with the categories of blessing and curse already contained in the Law. If we will take the trouble to learn those chapters from the Pentateuch, we will be rewarded with a much better understanding of why the prophets say the things they do.

When God wants to announce blessing for the nation through the prophet Amos, He does so in terms of metaphors of agricultural abundance, life, health, prosperity, respect, and safety (see Amos 9:11-15). When He announces doom for the disobedient nation of Hosea’s day, He does so according to one or more of the ten “D’s.” For example: destruction in Hosea 8:14 or deportation in Hosea 9:3. These curses are often metaphorical, though they can certainly be literal as well. They are always corporate, referring to the nation as a whole. Blessings or curses do not guarantee prosperity or dearth to any specific individual.

Statistically speaking, a majority of the prophets announce curse because in the time of their prophecies (generally 800 - 587 BC), the Israelites (north and south) were heading for punishment. After the destruction of both kingdoms, i.e., after 586 BC, the prophets were moved more often to speak of blessings rather than curses because once the punishment of the nation is complete, God resumes His basic plan, which is to show mercy. Deuteronomy 4:25-31 gives a nutshell description of this sequence:

25 “When you become the father of children and children’s children and have remained long in the land, and act corruptly, and make an idol in the form of anything, and do that which is evil in the sight of the Lord your God so as to provoke Him to anger, 26 I call heaven and earth to witness against you today, that you shall surely perish quickly from the land where you are going over the Jordan to possess it. You shall not live long on it, but shall be utterly destroyed. 27 “And the Lord will scatter you among the peoples, and you shall be left few in number among the nations, where the Lord shall drive you. 28 “And there you will serve gods, the work of man’s hands, wood and stone, which neither see nor hear nor eat nor smell. 29 “But from there you will seek the Lord your God, and you will find Him if you search for Him with all your heart and all your soul. 30 “When you are in distress and all these things have come upon you, in the latter days, you will return to the Lord your God and listen to His voice. 31 “For the Lord your God is a compassionate God; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them.

As you read the prophets, look for these simple patterns: either (1) an identification of Israel’s sin followed by a prediction of cursing, or (2) an announcement of God’s faithfulness and love for her followed by a prediction of blessing, depending on the circumstance. Most of the time, that is what the prophets are conveying.

The Context of Their Writings

The prophetic books require time and study. People often approach these books casually, as if a surface reading through the Prophets will yield a high level of understanding. This isn’t done with textbooks in our ordinary schooling, and it doesn’t really work with the Prophets either. Specifically for understanding and interpreting the Prophets, one must be willing to consult outside resources, such as Bible dictionaries and commentaries, which can shed light on the background information so we will be able to catch the point of what a Prophet conveys. God’s Word came through the prophets to people in particular situations. Its value depends partly on our ability to appreciate those situations so we can in turn apply them to our own.

Historical Context – It is interesting to note that the 16 prophetic books of the Old Testament come from a rather narrow band in the whole panorama of Israelite history. Why is there such a concentrated writing down of prophetic word during the time between Amos and Malachi? It is probably because this period in Israel’s history called especially for covenant enforcement mediation, which was the task of the prophets. That is along with the evident desire of God to record for all subsequent history the warnings and blessings that those prophets announced on His behalf during those pivotal years.

Those years were characterized by three things: (1) unprecedented political, military, economic, and social upheaval; (2) an enormous level of religious unfaithfulness and disregard for the original Mosaic covenant; and (3) dramatic shifts in populations and national boundaries. In these circumstances, God’s Word was needed anew. God raised up prophets and announced His Word accordingly.

The Books of 1 and 2 Kings and 2 Chronicles provide the biblical context of the writing prophets leading up to the Babylonian exile. There we see that by the time the writing prophets come on the scene, Israel was a nation permanently divided by a long ongoing civil war. The northern kingdom’s disobedience to the covenant had far outstripped anything yet known in Judah, and Israel was slated for destruction by God because of its sin. Amos, beginning around 760, and Hosea, beginning around 755, announced the impending destruction. God raised up the Assyrians as the new superpower at that time and the instrument of judgment on Israel. In 722 BC, Assyria sacked the capital city of Samaria and thus conquered Israel.262

The people of Judah witnessed the destruction of the northern kingdom, as did Isaiah and Micah, who warned that they were not immune to God’s wrath and were, in fact, on the same road to destruction. Thereafter, the mounting sinfulness of Judah and the rise of another superpower, Babylon, became the subject of the prophets Nahum, Habakkuk, and Zephaniah, as well as Jeremiah and Ezekiel. Judah, too, was destroyed for its disobedience and carried off into exile. Perhaps this is where an example of the importance of historical context can be best illustrated.

The Babylonians rose up and defeated the Assyrians (612 BC), and then defeated the Egyptians at the battle of Carchemish in 605 BC to become the number one power in the civilized world. Following the defeat of the Egyptians, Nebuchadnezzar headed south into Judah and entered Jerusalem as conqueror. Then begins the exile. When we think of the exile, however, we need to know that there were actually three deportations. The first occurred in 605 BC when Daniel was taken to Babylon. The second deportation occurred in 597 BC when Nebuchadnezzar returned to quell a resistance movement; this is when Ezekiel was taken to Babylon (during all this, Jeremiah remained in Jerusalem). The final deportation occurred in 586 BC when Jerusalem was finally destroyed by Nebuchadnezzar.

Now take, for example, the writings of Jeremiah and Ezekiel: Both prophesied before and after the destruction of Jerusalem in 586 BC. The Book of Jeremiah was written before the destruction. Jeremiah, an eyewitness to the destruction, wrote Lamentations afterward. Ezekiel’s prophecies in chapters 1-32 were given in Babylon before the fall of Jerusalem. Chapters 33-48 were prophecies given after. The focus of the prophet’s ministry changes with respect to that event. Before the destruction of Jerusalem, they spoke mainly of judgment. After the destruction, they begin to talk more of restoration. If you know the historical context, it is easier to understand why they said what they did.

After the exile, when the people were allowed to return to Jerusalem, Haggai, Zechariah, and Malachi announced God’s will for the rebuilding of the temple, the rebuilding of the nation, and the reinstitution of orthodoxy.

Unless we know these events and others within this era too numerous to mention here, we probably will not be able to follow very well what the prophets are saying. Each prophetic oracle was delivered in a specific historical setting. God spoke through His prophets to people in a given time and place, and under given circumstances. A knowledge of the date, audience, and situation, therefore, when they are known, contributes a great deal to a reader’s ability to comprehend an oracle.

Literary Form

A. They Spoke in Oracles – When we come to the actual study of the prophetic books, the first thing we must learn to do is to think oracles (just as we must learn to think paragraphs in the epistles or narrative sections of the Bible).263 This is not always an easy task, but to know the difficulty and the need to do this is the beginning of some exciting discovery. For the most part, the longer prophetic books are collections of spoken oracles, not always presented in their original chronological sequence, often without any indication as to where one oracle ends and another begins, and often without hints as to their historical setting. To top it off, most of the oracles were recorded in poetic form.

Most of the time, what the prophets said is presented in their books in run-on fashion. That is, the words they spoke at various times and places over the years of their ministry have been collected and written down together, without divisions to indicate where one oracle ends and another begins. Moreover, even when one can assume by a major change of subject that a new oracle has probably begun, the lack of explanation still leaves one asking, “Was this said on the same day to the same audience, or was it said years later -- or earlier -- to a different group under different circumstances?” The answer can make a big difference as to one’s understanding.

Some parts of prophetic books provide exceptions. In Haggai and the early chapters of Zechariah, for example, each prophecy is dated. With the help of a Bible dictionary, handbook, or commentary, we can follow the progression of those prophecies in their historical context rather easily. And some of the prophecies in other books, notably Jeremiah and Ezekiel, are likewise dated and placed in a setting by the inspired author. But it simply does not work that way most of the time. A good commentary or Bible dictionary is often helpful in explaining such things to us as we read.

Literary Form of the Oracles – Since the isolation of individual oracles is one key to understanding the prophetic books, it is important to know something about the different forms the prophets used to compose their oracles. Just as the Bible as a whole is composed of many different kinds of literature and literary forms, so also the prophets employed a variety of literary forms in their divinely inspired messages. The commentaries can identify and explain these forms. Perhaps the three most common forms are the lawsuit oracle, the woe oracle, and the promise oracle.264 They each have different literary features. Understanding the features of these prophetic literary devices helps one to comprehend the message of God more accurately. I’d like to take the time to look at some examples to show you what I mean.

The Lawsuit Oracle – Let’s turn to Isaiah 3:13-26, which constitutes an allegorical literary form called a “covenant lawsuit.” In this and scores of other lawsuit allegories in the Prophets (e.g., Hosea 3:3-17, 4:1-19, etc.), God is portrayed imaginatively as the plaintiff, prosecuting attorney, and judge in a court case against the defendant, Israel. The full lawsuit form contains a summons, a charge, evidence, and a verdict, though these elements may sometimes be implied rather than being explicit. In Isaiah 3, the elements are incorporated as follows: The court convenes, and the lawsuit is brought against Israel (verses 13-14a). The indictment or accusation is spoken (verses 14b-16). Since the evidence shows that Israel is clearly guilty, the judgment sentence is announced (verses 17-26). Because the covenant has been violated, the sorts of punishments listed in the covenant will come upon the people of Israel: disease, destitution, deprivation, and death. The figurative style of this allegory is a dramatic and effective way of communication to Israel that it is going to be punished because of its disobedience, and that the punishment will be severe. The special literary form helps get the special message across.

The Woe Oracle – Through the prophets, God makes predictions of imminent doom using the device of the “woe,” and no Israelite could miss the significance of the use of that word. Woe oracles contain, either explicitly or implicitly, three elements that uniquely characterize this form: an announcement of distress (the word “Woe,” for example), the reason for the distress, and a prediction of doom. Read Habakkuk 2:6-8 as an example of a woe oracle spoken against Babylon. The oracle announces “woe” in verse 6. The reason is also given in verse 6, where Babylon is personified as a thief and extortionist. Disaster is predicted in verses 7-8, when all those Babylon has oppressed will one day rise up against it. This form is allegorical, though not all woes are; cf. Micah 2:1-5; Zeph. 2:5-7.

The Promise (or Salvation) Oracle – Another common prophetic literary form is the promise or “salvation” oracle. You will recognize this form whenever you see these elements: reference to the future, mention of radical change, and mention of blessing. Amos 9:11-15, a typical promise oracle, contains these elements. The future is mentioned as “In that day” (verse 11). The radical change is described as the restoration and repair of “David's fallen tent” (verse 11), the exaltation of Israel over Edom (verse 12), and the return from the exile (verses 14, 15). Blessing comes via the covenantal categories already mentioned (e.g., life, health, prosperity, agricultural abundance, respect, and safety). All these items are included in Amos 9:11-15, though health is implicit rather than explicit. The central emphasis here is upon agricultural abundance. Crops, for example, will be so enormous that the harvesters will not be finished by the time the sowers are to start planting again (verse 13). For other examples of promise oracles, see Hosea 2:16-20 and 2:21-23, Isaiah 45:1-7, and also Jeremiah 31:1-9.

B. They Were Poets – God spoke through His prophets largely in poetic form. People were used to poetry, and they could remember it much better than prose. The prophets often used what may be called “poetic prose,” a special, formal style employing the same characteristics as poetry, though less consistently. Because it is so much more regular and stylized than colloquial prose, it too was better remembered.

All the prophetic books contain a substantial amount of poetry, and several are exclusively poetic. As a matter of fact, poetry is the second most common literary feature and comprises almost one-third of the Bible.265 Therefore, we must have some understanding of biblical poetry in order to better understand Scripture. The language of poetry is imagery. It is designed to stir the emotions and create vivid mental pictures, not feed the intellect. Consequently, poetry uses devices such as simile, metaphor, personification, and hyperbole to create images that evoke a sensory experience in our imagination. It is therefore important that we be able to identify and interpret the devices of poetic language. Poetry must be read, understood, and interpreted as poetry.

Finally, the structure of poetry is parallelism. Parallelism is the verse form in which virtually all biblical poetry is written.266 Hopefully, you have some knowledge of poetic parallelism in the Bible, but I’ll touch on it just a bit anyway since it is so prevalent in the prophets. When we speak of parallelism, we are referring to the Hebrew technique of presenting a thought using parallel literary members. It is the phenomenon whereby two or more successive poetic lines strengthen, reinforce, and develop each other’s thought. The most common types of parallelism are Synonymous, Antithetical, and Synthetic parallelism as illustrated below:

Synonymous parallelism is where the second or subsequent line repeats or reinforces the sense of the first line, as in Isaiah 44:22:267

“I have swept your offenses like a cloud,

your sins like the morning mist.” Or,

“Then I shall turn your festivals into mourning

And all your songs into lamentation” (Amos 8:10a).

Antithetical parallelism, on the other hand, is where the second or subsequent line contrasts the thought of the first, as in Hosea 7:14:

“They do not cry out to me from their hearts,

but wail upon their beds.”

Synthetic parallelism, perhaps a little harder to discern, is where the second or subsequent line adds to the first line in any manner which provides further information, as in Obadiah 21:

“Deliverers will go up from Mount Zion

to govern the mountains of Esau.

And the kingdom will be the Lord’s.”

It should be noted that the literature discusses other more extensive and sophisticated forms of parallelism found in biblical poetry. It would certainly be worthwhile to become more familiar with this poetic structure.268 As with oracle forms, a general familiarity with Hebrew parallelism can be quite rewarding as we read the prophets. The presentation of ideas in poetic forms such as this need not be confusing, as long as we read carefully and are aware of the unique features. Poetry is just as comprehensible as prose if we know the rules.

Pedagogy in Biography

There is another feature in the prophetic books which I find fascinating. This feature is primarily seen in the narrative portions where we are told something about the prophets themselves. Many of the Old Testament prophets became what may be called a “pedagogy in biography.”269 This means that what they did became a teaching experience for the onlookers.

Very often the prophets of God had to endure unusual hardship so that their lives and experiences could be an instrument of teaching to those around them. It is interesting to look for these “pedagogy’s in biography” in the narrative sections of the prophetic books. You will find the prophets have some hard days to live through and some hard experiences to endure as they provided themselves as visual aids for the prophecies which God would deliver to the people.

Examples of “Pedagogy in Biography” in the life of Ezekiel – A striking example is found in Ezekiel 4:1-13. He was instructed to take a brick, lay it on the ground, and inscribe the word Jerusalem on it. Making believe the brick was “Jerusalem,” he was to build a siege wall, pitch toy camps around it, and place battering rams against it on all sides. The reason for this is given in verse 3. It was to be a sign to the house of Judah. This was prior to the final invasion of Nebuchadnezzar in 588, which lasted until 586 when the city was breached. Ezekiel’s prophecy took place between 592 and 589 BC.

In addition, Ezekiel was commanded to lie on his left side for 390 days (apparently beside his little model of the city under siege) to bear the iniquity of the house of Israel, and when that was completed, he was to lie on his right side and bear the iniquity of the house of Judah for 40 days. For nourishment, he was to eat only peasant’s food cooked over cow dung. All this was to symbolize the pollution with which Israel and Judah had defiled themselves.

A second good example is seen in chapter 12:3-7. God commanded Ezekiel to dig a hole in a wall, to gather the baggage of an exile by day, throw it over his shoulder, and to go out through the wall in the evenings like an exile leaving his city. He was apparently to do this over and over so the people would ask him what he was doing. He was to say,

“I am a sign to you. As I have done, so it will be done to them (in Jerusalem). They will go into exile, into captivity.”

Other Examples of “Pedagogy in Biography”:

Hosea is another example of pedagogy in biography (Hosea 1:2-9). God had Hosea experience the heartbreak of an unfaithful wife as both a picture of Israel’s unfaithfulness to Him and a preparation of Hosea for his prophetic ministry.

Isaiah went about barefoot and naked as a sign for the Lord. “Even as My servant Isaiah has gone naked and barefoot three years as a sign against Egypt and Cush, so the king of Assyria will lead away the captives of Egypt and the exiles of Cush” (Isaiah 20:2-4).

Jeremiah became a participant in the technique of “Pedagogy in Biography” when God commanded him to make a yoke for his neck and then to walk around wearing it (Jeremiah 27:2-3). This was to illustrate God’s prophecy that Judah was to soon come under the yoke of Babylon. And since this was God’s judgment, Jeremiah told them to submit to Babylon rather than resist. The people hated Jeremiah, not only for this message of coming judgment, but for his call to submit and surrender. He was branded a traitor.270

Summary

We have touched on a number of characteristics and features of the writing prophets, which hopefully will encourage us to spend more time reading them. In summary, let’s remember that in order to understand the prophets, we must understand the function of the prophet (which is not merely to tell the future), the historical context (not only in general, but specifically with regard to each prophet and, ideally, each oracle). We must also understand the literary devices used in the prophetic writing (the poetic and oracle forms). And we must be willing to devote a little time and prayer to the endeavor. We must remember that the prophets were primarily covenant enforcement mediators. They spoke for God to His people. They confronted Israel’s sin and called them back to the Law. They called them back to a covenant relationship with God.

There is much more that could be said about the writing prophets. I have only scratched the surface and talked of some of the features they have in common. They each have their own unique features, their own unique structure, and their own unique contribution to the Old Testament, which are well worth our study.

What Does It Mean to Us?

The task of interpretation is to set the Prophets within their own historical contexts and to hear what God was saying to Israel through them. Once we hear what God said to them, even if our circumstances differ considerably, we will often hear it again in our own settings in a rather direct way, which brings us to the area of application. In thinking about application of the prophets to us today, we can make some observations:

(1) The ungodly society in Israel and Judah in the days of the prophets is certainly similar to the ungodly society of our day; i.e., we see the similar self-indulgence, materialism, sexual promiscuity and perversion, pluralism, humanism, rampant ungodliness, etc. Does that in itself not suggest that there is a message in the prophets for us today?

(2) Can it not be argued that the sins of Israel are sins in the New Testament too? After all, they violate the two great commandments that both the Old Covenant and New Covenant share (Matthew 22:36-40).

(3) We see through the prophets that God is serious about His covenant with Israel. Does this not suggest He is just as serious about His New Covenant through Jesus Christ? Does this not imply that there is a message in the prophets for the church today?

There are, no doubt, many varied applications for today which may be derived from the individual prophetic writings, but I want to step back and look at the context for application from the prophets viewed as a whole. There is an overarching theme in the prophets which should serve as the primary thrust of application.

To understand what I am driving at, let me ask a couple of questions: “What was the goal of the prophetic ministry?” Or, perhaps more appropriately, “What was it the prophets were seeking in their ministry?” You might say restoration, i.e., a restored covenant relationship with God. Yes, that may properly be understood as the ultimate goal. But what was it the prophets actually sought? The prophets sought repentance. Restoration was the goal, but repentance is what they hoped to see from the people. In fact, this message of the prophets was so prevalent that Zechariah (one of the last prophets) was able to sum up in one sentence all the prophets that preceded him: “the earlier prophets proclaimed: Thus says the Lord of Hosts, turn from your evil ways and doings,” (Zechariah 1:4). The message of the prophets was a call for repentance.

Is there a place for a call to repentance today? Is there a need for a message of repentance today? Israel, the people of God in the Old Testament, turned away from God and needed a message of repentance. Do we Christians, who are looking so much like the pagan society around us that we are virtually indistinguishable, need the same message?

Walt Kaiser, one of my favorite authors in Old Testament studies, commented on application from the prophets in the following,

“Preaching from the prophets can have a great contemporary application if we recognize repentance as the condition for experiencing God’s favor.” 271

How much are we like Israel, who claimed God’s eternal favor based on His promises to Abraham, Isaac, and Jacob, and then worshipped the things of this world? We claim the eternal favor of God based on the blood of Jesus, we say “once saved always saved,” and we worship the things of this world. How different is that? I say the prophets of the Old Covenant do indeed have a message for us today. As one of our elders related to me last week, “When you read the book of Micah, it’s almost as if he was writing to the church today.”

God preserved a faithful remnant in Israel. But being an Israelite did not guarantee you were part of that remnant: “not all Israel is Israel,” (Romans 9:6). God is preserving a faithful remnant in the church today, but being “in the church” does not guarantee that you are a part of that remnant.

The prophets serve as constant reminders to us of God’s serious regard for His covenant. For those who obey the stipulations of the New Covenant (loving God and loving one's neighbor through Jesus Christ), the final, eternal, result will be blessing, even though the results in this world are not guaranteed to be so encouraging. Dare I suggest that for those who disobey, the result can only be curse, regardless of how well one fares during life on earth?


250 This is the edited manuscript of messages delivered by Jim Ellis at Community Bible Chapel, on June 10 and June 17, 2001.

251 Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Zondervan, 1993), p. 165.

252 The Old Testament is made up of a number of types of literature (or literary genre). One of those genre is “prophetic” literature which has its own unique features. See William W. Klein, et. al., Introduction to Biblical Interpretation (Word Publishing, 1993), pp. 259-322.

253 Thomas R. Rodgers, The Panorama of the Old Testament (Trinity Press, 1997): chronology of the early prophets, p. 310, and chronology of the later prophets, p. 321.

254 The prophets are shown at single points-in-time along the bar to keep the graphic from getting too complicated; however, this does not do justice to the fact that some had long ministries. For example, Isaiah’s ministry covered a period of 40 years. Hence, Isaiah, Micah, and Hosea were contemporaries with overlapping ministries.

255 For a chronology showing later dates for Jonah, Obadiah, and Joel, see Willem A. VanGemeren, Interpreting the Prophetic Word (Zondervan, 1990), p. 103.

256 Cited by Gerhard von Rad, Old Testament Theology, Trans. D.M.G. Stalker, 2 Vols. (New York: Harper & Row, 1962, 1965) 2:33, n. 1.

257 The most common term for the person and office is “prophet,” from the Greek prophetes, which basically means “one who speaks for God.” It can mean “to speak for, proclaim” as well as “speak beforehand.” A prophet then is a forthteller as well as a foreteller; both meanings are implicit and both usages are found in the Bible. The corresponding Hebrew word nabi emphasizes “one who is called.” See William S. LaSor, et. al., Old Testament Survey (Eerdmans, 2nd ed, 1996), p. 222.

258 William W. Klein, Craig L. Blomberg, & Robert L. Hubbard, Introduction to Biblical Interpretation (Word Publishing, 1993), p. 303.

259 Klein, et. al., pp. 307-310.

260 For specific examples of the prophets calling Israel back to God, see Amos 5:6, Hosea 14:1, Joel 2:12-13, Isaiah 55:3, and Zephaniah 2:1-3.

261 Fee and Stewart, p. 167.

262 As an aside, the Assyrians not only plundered the cities of the northern kingdom, but they removed the wealthy and influential people of Israel to other conquered areas and took people from other nations and moved them into the land (2 Kings 17:24). This was an effective way to prevent organized resistance in conquered lands. It also effectively resulted in a new mixed race of people who became known as Samaritans.

263 Fee and Stuart, p. 176.

264 Ibid., pp. 175-178.

265 J. B. Gabel and C. B. Wheeler, The Bible as Literature, 2nd. ed. (New York/Oxford University Press, 1990), p. 37 and p. 293.

266 Leland Ryken, How to Read the Bible as Literature (Academie Books, Zondervan, 1984), p. 103.

267 Jesus used parallelism on numerous occasions. For example, he uses synonymous parallelism in John 6:35.

268 See William S. LaSor, David A. Hubbard & Frederic W. Bush, Old Testament Survey (Eerdmans, 2nd edition, 1996), pp. 231-242. Also see Klein, pp. 225-236.

269 Rodgers, p. 351.

270 For more examples of “Pedagogy in Biography,” see Jeremiah 19:1-11; 43:9; 51:63-64; Ezekiel 5:1-4; 21:6,7; and 24:1-24.

271 Walter C. Kaiser, Toward an Exegetical Theology (Baker Books, 1981), p. 195.

Related Topics: Bibliology (The Written Word)

9 Responses to the Supreme Court, Same Sex Marriage, and Christians

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Whether we agree with it or not, same sex marriage is now the law of the land in the United States. While the biblical definition of marriage is clear for all who would see it (one man and one woman, for life – Matthew 19:3-12), the legal definition of marriage has just been changed. So far as the law is concerned, continuing the debate which made its way to the Supreme Court will do us little good, for the Court has made its ruling in the United States.

A recent increase in our website traffic indicates that many are seeking to gain biblical insight pertaining to the recent Supreme Court decision. We believe that Christians should be giving thought to the following matters:

  1. Should the church continue to debate the issue of same sex marriage, now that the Court has ruled on this matter?
  2. How should Christians respond to the Supreme Court’s decision on same sex marriage?
  3. In light of the Court’s decision, what does the Bible say about our roles as citizens of this country, as ambassadors of Christ, and as heaven-bound saints?
  4. How do we hold fast to the Bible’s definitions of marriage and of sin, and yet demonstrate genuine love and concern toward those who reject these definitions?
  5. What are the implications of the Court’s decision for Christians and the church, now and in the future?
  6. What actions should Christians and the church take to minimize future opposition and persecution as a result of the legalization of same sex marriages?

Our commitment at Bible.org has always been to point our readers to the best biblical content available on the internet, whether it be something on our site, or something found elsewhere. Consequently, we have purposed to respond in at least two ways. The first is to immediately direct our readers to existing articles that address these matters with grace and truth (John 1:14, 17; Colossians 1:6). These links point to comments by godly and highly respected Christians, who have spoken truth graciously. The second is to commence a series by one or more of our Bible.org authors that gives Christians a biblical outlook on our times and how we should respond to them. This will provide a basis for individual study, as well as material that preachers and teachers might consider as they instruct believers about their role in a fallen world.

Below is a list of the articles and links that we have found thus far, which address the recent Supreme Court ruling and its implications for Christians.

Highlighted individual responses:

Additional articles relating to the Supreme Court decision:

Helpful background articles on homosexuality and the Bible from Bible.org:

Related Topics: Cultural Issues, Homosexuality, Lesbianism, Issues in Church Leadership/Ministry

Bible Teacher's Guide: First Peter

The letter of First Peter was written to persecuted Christians scattered throughout the Roman Empire. It was meant to both encourage and instruct them on how to live as pilgrims in a hostile society. This message is still relevant today.

Christ declared that in the end times believers would be hated by "all nations" because of him (Matthew 24:9). With the continuing culture shift, animosity and persecution towards Christians is increasing at an alarming rate. Over 400 Christians are martyred every day, and more saints have died for the faith in the last century than all the previous combined. The words of First Peter are a message of hope, desperately needed to encourage and prepare the Church for what lies ahead. Let's journey through Peter's letter together with the aid of the Bible Teacher's Guide.

This book is also available for purchase here on Amazon.

Related Topics: Christian Home, Christian Life, Establish, Suffering, Trials, Persecution

Preface

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And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.
2 Timothy 2:15

Paul’s words to Timothy still apply to us today. There is a need to raise up teachers who will correctly handle the Word and fearlessly teach the Word. It is with this hope in mind that the Bible Teachers Guide (BTG) series has been created. The BTG series includes both expositional book studies and topical studies. This guide will be useful for individual study, small groups, and for teachers preparing to share God’s Word.

Building Foundations for a Godly Marriage can be used as an eight-week small group study on marriage, a pre-marital or marital counseling curriculum, or simply to help one have a deeper understanding of marriage. It is good for pre-married couples, married couples, and singles studying the topic in a small group. Every week the members of the small group will read a chapter, complete the homework questions, and be prepared to share in the small group gathering. Because each member will prepare for the small group, this will enrich the discussion and the learning. For further tips on small group format see Appendixes 4 and 5.

I pray that the Lord may richly bless your study and use it to build his kingdom.

Copyright © 2014 Gregory Brown

The primary Scriptures used are New International Version (1984) unless otherwise noted. Other versions include English Standard Version, New Living Translation, New American Standard Bible, and King James Version. Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

Published by BTG Publishing all rights reserved.

Introduction

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Welcome! The fact you chose to do this study means you care about having a godly marriage, one that pleases the Lord. The focus of this study will be biblical premarital counseling, but the principles taught will be great for married couples as well. Unlike many premarital courses, we will not be focusing on psychology but on the Bible. We will do this because we believe in the sufficiency of Scripture. Second Timothy 3:16-17 says: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.”

The “good work” Scripture will prepare you for through this study is marriage. God made marriage (Gen 1:27). He ordained it; it is meant to reflect him (cf. 1 Cor 11:3, Eph 5:22-27), and he gives instructions in his Word on how it should be developed and maintained.

In this study, we will consider eight foundations for a godly marriage: God’s plan, gender roles, commitment, communication, conflict resolution, training children, finances, and intimacy. Like the foundation of any building, if there are cracks structurally, the house will have problems and may not last. As mentioned, each of these foundations will be built or restored using the Word of God. In speaking about the Christian’s life, Christ said the house built on the rock of his Word will stand (Matt 7:24-25). Certainly, this is true of marriages as well.

Overview:

This will be a demanding study. For counseling purposes, this is best completed along with your mate under a mentor or a mentor couple. However, this study will also be a blessing to those studying individually or in a small group. The expectations for each session are as follows:

  1. Read the lesson and complete the homework individually.
  2. Discuss the answers to the homework with your mate (and/or small group).
  3. Discuss the answers with a mentor or a mentor couple to gain their insight and counsel if at all possible.

This study is eight sessions. You should aim to complete at least one session a week. For further information, please look through the appendices. May God greatly enrich your study!

1. Foundation One: God’s Plan For Marriage

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Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground… The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’…For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
Genesis 1:26-28, 2:18, 24

In this session, we will consider God’s plan for marriage as primarily seen in the Genesis narrative. Most married couples miss God’s best simply because they do not know what God desires for marriage. If you don’t know the purpose of something, it is destined for misuse. Therefore, over 50% of marriages end in divorce, and a large number of those who remain married continue to miss God’s purpose for their union.

Today, we will help move your marriage or future marriage in the direction God desires through studying his Word. In this session, we will consider five aspects of God’s plan for marriage.

God’s Plan for Marriage Is to Reflect His Image

Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.’ So God created man in his own image, in the image of God he created him; male and female he created them.
Genesis 1:26-27

The Bible teaches Adam and Eve, as husband and wife, were created in the image of God and, therefore, were meant to bear God’s image—to be in his likeness. Marriage was meant to model and display God’s glory to all of creation.

In what ways is the image of God reflected in the marriage union?

We see his image is in the plurality and unity of marriage. God said, “Let us make man in our image,” and then the text says, “male and female, he created them” (v. 26, 27). When God made man, he made a plurality. He made man and woman, and later in the narrative, he said they would become “one flesh” (Gen 2:24). The Trinity is God the Father, God the Son, and God the Holy Spirit; they are one and yet still individual persons. When a couple gets married, they are meant to demonstrate this. Marriage demonstrates two individual people becoming “one” for the rest of their lives while maintaining their individuality.

With that said, there are other Trinitarian implications to the marriage union. In the Trinity, Jesus the Son submits in all things to God the Father (cf. John 5:19, 1 Cor 15:27) and the Holy Spirit submits to both (cf. John 14:26, 15:26). There is perfect submission in the Godhead. In the same way, when God made man and woman in his image, there was meant to be order in the relationship. First Corinthians 11:3 says: “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.”

Paul says in the same way that the head of Christ is God, so the head of the woman (better translated wife) is man. God made the husband and wife relationship to mirror the Godhead specifically in the area of authority. Therefore, Ephesians 5:24 calls for wives to submit to their husbands in everything.

Another Trinitarian implication is love in marriage. The wife submits to the husband and the husband loves his wife. Consider Ephesians 5:25-27:

Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.

The submission of the wife happens in a perfect loving relationship with her husband. Similarly, throughout eternity, the Godhead has always dwelled in a perfect relationship of love and authority. The Father loves the Son and the Son submits to the Father. The Father does not oppress the Son and make him submit. He loves the Son, and within this perfect love, the Son submits to God. The Holy Spirit loves and submits to both. In fact, 1 John 4:8 simply says, “God is love.”

In the same way, wives are called to submit to their husbands, and husbands are called to love their wives. It is not that the wife does not love her husband or that the husband never submits to his wife (cf. Eph 5:21). It’s just that the defining characteristic of the woman’s service to her husband should be submission, and the defining characteristic of the husband’s service to his wife should be love. This is part of the way we see the image of God in the marriage relationship.

Ephesians 5:25 gives us a picture of what the husband’s love should look like. It should reflect Christ. The husband is called to love his wife as Christ loved the church. How did Christ love the church? He died for her, and he also teaches her the Word of God. The husband must love his wife sacrificially and lead his wife spiritually.

When the world looks at a Christian marriage, they should see a husband who makes daily sacrifices for his wife and actively leads the home spiritually. He leads his family to a Bible preaching church. He leads family devotions. He serves his wife and edifies her with his words. He sacrifices to please her and build her up. The wife honors him as her head and submits to him in everything (Col 3:18). This is a redemptive picture of the gospel.

Marriage should demonstrate the perfect love and submission in the Godhead. It should also reflect the perfect sacrificial love of Christ for the church and the church’s submission to Christ. People should be encouraged and challenged by watching a godly marriage. They should see something of the glory and the greatness of God.

Therefore, when a marriage is not functioning correctly, it displays a marred image of God and distorts its intended message. With so many marriages ending in divorce or continuing in disarray, the glory of God has been greatly dimmed. It is no surprise that so many people doubt God’s existence or are falling away from him. The light in marriages has often become darkness, which in turn pushes people away from God. In marriage, it should be our desire to reflect God and bring glory to him since that was his original plan.

God Plan’s for Marriage Is to Raise Godly Children

God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it.
Genesis 1:28

At one point, raising children was considered the pinnacle of marriage and revered by all. However, many now see children as a burden and the ultimate kill-joy for a married couple and sometimes even for society. One of the key differences between angels and mankind is the fact that God made man to procreate, to create new beings as he did. When a couple relinquishes the prospect of having children for job, hobbies, freedom, etc., they are missing out on one of the grandest and most awesome desires of God for marriage. This is further supported by what God said through the prophet Malachi:

Has not the LORD made them one? In flesh and spirit they are his. And why one? Because he was seeking godly offspring. So guard yourself in your spirit, and do not break faith with the wife of your youth.
Malachi 2:15

This passage clarifies God’s command for people to be fruitful and multiply in Genesis 1:28. It is not just children he wants but godly children. He wants children who are holy and driven to see the kingdom of God advance. One of the parents’ highest purposes is to teach their children the Bible, to help them grow in character, and to help them find their spiritual gifts and calling in serving the Lord.

Now, it must be noted that obviously it is not God’s will for everybody to have children. Physical issues keep some from having children. For others, God simply never called for them to marry. However, in general, it has been God’s will from the beginning for man to be fruitful and multiply (Gen 1:28). Having children should be considered as a way of obeying God and building his kingdom. Therefore, we should pray about it and plan for it as we do with any ministry.

God’s Plan for Marriage Is to Establish and Build His Kingdom

God blessed them and said to them… fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.
Genesis 1:28

After telling Adam and Eve to be fruitful and multiply, God told them to subdue and rule over the earth. They were to be co-rulers over his creation and to be stewards of it. This is expanded in the New Testament as marriage is described as a spiritual gift given to build up the body of Christ and to advance his kingdom. Consider what Paul said in 1 Corinthians 7:7:

Sometimes I wish everyone were single like me--a simpler life in many ways! But celibacy is not for everyone any more than marriage is. God gives the gift of the single life to some, the gift of the married life to others. (The Message)

Here Paul taught that marriage is a spiritual gift, just as singleness is. And since all gifts are given to build up God’s body and his kingdom (cf. 1 Cor 12:7), a godly marriage is a powerful weapon for the kingdom of God. They build the kingdom through raising godly seed, corporate prayer, service to God’s church, and evangelism of the world.

Certainly, each couple will have unique gifts and a unique way God has called them to build his kingdom. One couple may excel in worship, another in teaching, another in hospitality, another in missions, etc. Each couple must discern the way God has uniquely called them to build his kingdom.

How is God calling you and your mate to uniquely build his kingdom?

God’s Plan for Marriage Is Companionship

The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’
Genesis 2:18

God has put an innate desire in mankind for intimate companionship. This is why so many single people, though they have family and friends, covet something more and often have bouts of loneliness. God made man to be married to a woman and woman to a man.

Certainly some in the world have the gift of singleness, a very special gift given to allow for a deeper devotion to God and his work (cf. 1 Cor 7:32). The gift of singleness is a gift that needs to be restored to the church, as singles have accomplished some of the greatest work for God’s kingdom (i.e. Jesus and Paul). But, with that said, this gift is not for everyone. God wants most people to have a mate: someone to fellowship with, to dream with, to serve with, and to be heirs of life together with. It is a beautiful experience and a great gift.

Solomon gave several reasons that companionship is good. Ecclesiastes 4:9-12 says:

Two are better than one, because they have a good return for their work: If one falls down, his friend can help him up. But pity the man who falls and has no one to help him up! Also, if two lie down together, they will keep warm. But how can one keep warm alone? Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.

Though these apply to any companionship, they most definitely apply to marriage. He said that two are better than one because of the productivity of their work. Many couples have seen themselves more productive in finishing school, working in business, growing in the Lord, doing ministry, etc., because of the marriage union. God desires to increase one’s productivity through marriage.

Solomon also said that a companion is helpful when one falls down because a friend can help him up. Life has many ups, downs, discouragements, trials, and even mountain-top experiences. However, many times there are more downs than ups. When a marriage is working properly, it will help navigate the trials and discouragements of life. A good spouse will speak words of encouragement and faith to her mate, enabling him to get up when he has fallen down. She will make him strong when he is weak and vice versa.

Sadly, marriages that are not functioning properly will actually wear one another down instead of building one another up. Be careful to never speak words of discouragement over your spouse. Decide to always speak gracious words over their lives to edify them, even when you don’t feel like it or you feel like they don’t deserve it. Ephesians 4:29 says, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.”

Do you practice speaking words of faith and encouragement over your mate to help build them up?

Marriage also has many other practical benefits such as keeping oneself warm and providing for daily needs, but one of the greatest benefits is protection. Solomon said two can defend themselves (Ecc 4:12). This is especially important in a Christian marriage because of the attacks of the enemy in spiritual warfare. Satan realizes the tremendous potential in every marriage, and consequently, he always attacks them. Expect warfare in marriage. Satan will do everything he can to keep a couple out of the Word of God, out of prayer, away from commitment to the church, and fighting with one another. He does this because he realizes that two people unified and on fire for the kingdom of God can do incrementally more than one.

Therefore, it is important for couples to use their spiritual weapons to protect one another. These weapons are praying over one another daily, consistent Bible reading, speaking the Word of God over one another, commitment in serving the body of Christ, and having accountability with other Christians.

Have you given thought to the increased warfare that will happen in the marriage union? Many find themselves overpowered in marriage for lack of understanding the nature of their new warfare.

God’s Plan for Marriage Is for a Couple to Make a New Family Unit

For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
Genesis 2:24

After God made a woman for Adam, he said that a man will leave his father and mother and be united to his wife. This means that in marriage, a couple is starting a new family unit.

This does not mean that they are no longer their parents’ children, but it does mean that the priorities of a man and woman have changed. Their priority must now be their marriage. This is very important because one of the top reasons for divorce is in-laws. The wife battles between submitting to her parents’ expectations and that of her husband, and it’s the same for the husband. Every time the couple fights, the husband’s mom or the wife’s father has something to say.

Married couples must be very careful of this. They are always called to honor their parents and even care for them in old age (1 Tim 5:4, 8), but they must honor their spouse first.

The fact that a man is called to leave his father’s house also implies that he must be able to support himself and his new wife financially. It implies independence. Young couples who are still dependent upon their parents financially often invite unnecessary tension in their marriage. The parents’ financial support typically comes with a certain amount of control or expectations that can be detrimental to their marriage.

Couples who are ready to get married should consider whether they are financially prepared to get married. They should consider if they are ready to leave their families and cleave to their mate and also if they are ready to make their mate their primary focus after God.

Conclusion

In conclusion, it important to remember the reasons God created marriage, because if we forget them, the marriage relationship is destined for abuse. Instead of building God’s kingdom, raising godly children, or providing companionship, couples neglect these pursuits for other things which ultimately cripple their marriage. Let us always remember God’s plans for the marriage union so that we can honor them and fulfill God’s purposes.

  1. God’s plan for marriage is to reflect his image.
  2. God’s plan for marriage is to raise godly children.
  3. God’s plan for marriage is to establish and build his kingdom.
  4. God’s plan for marriage is companionship.
  5. God’s plan for marriage is for married couples to make a new family unit.

God’s Plan for Marriage Homework

Answer the questions, then discuss together.

1. What was new or stood out to you in this session? In what ways were you challenged or encouraged? Were there any points/thoughts that you did not agree with?

2. Why do you want to marry this person? Give five reasons other than love.

3. If marriage is a spiritual gift meant to advance the kingdom of God, evaluate yourself and your spiritual gifts. How has God uniquely gifted you to build up his church (teaching, encouraging, serving, helping, mercy, etc.)? If you are not sure, ask your mate or friends what they would consider your spiritual gifts to be.

4. What are your mate’s spiritual gifts? How do you see God using your mate to build the kingdom of God, serve the church, etc.? How can you help him/her in that pursuit?

5. Solomon discussed some of the benefits of companionship that we find in marriage such as: being productive in work, helping when the other stumbles, and protecting one another. What are your common pitfalls or circumstances where you find yourself prone to discouragement or sin? What are the triggers to those pitfalls (problems with career, family, depression, worry, spiritual life, etc.)? How do you navigate these trials and what role can your spouse play to help you out?

6. The weapons we use in spiritual warfare and the trials of life are primarily spiritual. Discuss your spiritual disciplines (prayer, reading the Word, accountability, fasting, church attendance, service, etc.) and how you implement them daily/weekly. How do you think your mate is in his/her spiritual disciplines and how can you encourage one another in them so you can more effectively overpower the enemy?

7. God’s desire for most marriages is to be fruitful and multiply, producing godly children. How many children do you want? How many does your mate want? Have you discussed family planning? Will you use contraception? If so, what types? It is important to research this before the wedding as some methods are abortive and therefore immoral.

8. What type of relationship do you have with your parents? Do you foresee your family having any problems with your marriage (i.e. not accepting your spouse, cultural problems, distance, etc.)?

9. What type of relationship do you have with your mate’s parents? In what ways do you think you could better minister to or get to know your mate’s parents in order to honor them (cf. Eph 6:2)?

10. Do you foresee any problems in your marriage with putting the union first over one’s parents? Explain.

11. Do your parents or your mate’s parents have any serious sicknesses? God’s call on couples is to care for their parents in old age (1 Tim 5:4, 8). Have you and your mate discussed the possibility of caring for parents in old age? How would you handle this? Share any thoughts or concerns.

12. After completing this session, in what ways do you feel God is calling you to pray for your future marriage? Spend some time praying.

Related Topics: Marriage

2. Foundation Two: Gender Roles In Marriage

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In this session, we will discuss God’s roles for the husband and wife in the marriage union.

Why are gender roles so important in marriage? For one, God designed marriage, and when people do not follow his design, the marriage is destined for problems. It is important for us to know and follow his design, even when it is countercultural or contrary to what we are accustomed to.

We can discern the importance of gender roles by considering the first marriage in the Garden of Eden. Gender roles was essentially the first thing Satan attacked leading to the Fall. By tempting Eve instead of Adam, Satan was manipulating her to usurp the authority God had established. The Fall happened when Adam followed Eve who was deceived by Satan (Genesis 3:1-6).

God’s original intention was for the husband to lead the marriage, which can be clearly discerned from Scripture. In this lesson, we will establish the husband’s authority by looking at the creation narrative. We will consider the perversion of gender roles as a result of the Fall, and then we will consider God’s reestablishment of the husband’s and wife’s roles by looking at other key Scripture passages.

Let’s first start with a biblical foundation for male leadership. How do we see this established in the creation story?

God Created Adam Before Eve to Demonstrate His Authority.

In the creation story, God first made Adam and then Eve as his helper. Genesis 2:18 says, “The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’”

In 1 Timothy 2, Paul used the creation order as evidence for men being the leaders/teachers in the church and not women. Look at what he said in 1 Timothy 2:12-13: “I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve.”

Some have tried to explain away Paul’s teaching on male leadership in the church as simply cultural and, therefore, not applicable to the church today. However, Paul’s argument for male leadership was not just a cultural argument. Paul used a creation argument for the establishment of male leadership, meaning that God established this order from the beginning. Certainly, in the ancient culture, birth order was very important. The first born child would often receive a double portion of the inheritance. Birth order showed one’s rank. Similarly, Paul said God’s creation of Adam first was not haphazard but by sovereign design. It was meant to show his leadership in relation to his wife.

God established the husband’s authority in the home from the beginning of creation, and Paul’s argument was that this authority should continue to be reflected in God’s church.

In what other ways do we see the husband’s authority reflected in the creation story?

Adam’s Naming of His Wife Demonstrated His Authority

Another evidence of God’s original design for male leadership in the home is demonstrated in the fact that Adam named his wife. We see Adam’s naming of his wife in two parts. First, in Genesis 2, God called for Adam to name all the animals. After naming them, God caused Adam to fall into a deep sleep, and, from his body, God created Adam’s wife. Then Adam immediately named her. Genesis 2:23 says, “The man said, ‘This is now bone of my bones and flesh of my flesh; she shall be called “woman,” for she was taken out of man.’” As Adam originally named the animals, he then named his wife “woman.” Secondly, after the Fall, he then called her “Eve” because she would be the mother of all the living (Gen 3:20).

Similar to ancient times, naming in our culture still is a reflection of one’s authority. Parents name their children since they are the authority. God’s design for Adam to lead his wife can be clearly discerned from the creation story, both in the creation order and in the naming of his wife.

Gender Roles Were Perverted in the Fall

In the Fall, Satan tempted Eve to eat from the forbidden tree. Scripture actually says that Eve was deceived but not Adam. First Timothy 2:14 says, “Adam was not the one deceived; it was the woman who was deceived and became a sinner.” Why does it say that Adam was not deceived but the woman was?

Remember, in the context of 1 Timothy 2, Paul is making the argument that women should not be the leaders/teachers in the church (cf. 2:12). He seems to be making the argument that the Fall happened because Adam willingly followed his wife instead of being the leader God had called him to be. Eve was deceived, and Adam followed even though he knew it was wrong. Satan’s temptation disrupted God’s original order.

With that said, let’s consider the effects of the Fall on gender roles in marriage. God said this about the effects, “To the woman he said, ‘I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you’” (Gen 3:16).

What did God mean when he said to the woman, “Your desire will be for your husband, and he will rule over you”? The meaning is ambiguous, but it is made clearer by considering the use of the Hebrew word “desire” in other texts

In Genesis 4:7, God used the same word to describe “sin” trying to dominate Cain and provoke him to anger over God’s acceptance of Abel’s offering. Listen to what God said to Cain:

Then the LORD said to Cain, ‘Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.’

Here the word “desire” means to control, and thus, we can understand the effect of sin on the distinct roles of the husband and wife (or man and woman). The wife would try to control the husband, and the husband would try to dominate the wife. The battle of the sexes was one of the results of the Fall.

We have seen these effects throughout history in many ways. In some cultures, the husbands are apathetic, spiritually lazy, and sometimes absent, consequently the wife has to lead the home. In others, the husband tries to dominate by force and the woman has very few rights. The domination of the male has been seen in the fight for women’s rights throughout history. Many societies abuse women and treat them like a piece of property. This was never God’s original design. This came as a result of sin—the man would try to rule the woman by force.

We certainly see the effects of sin in the dating realm. It is displayed in the predatory male who wants to dominate and sleep with as many women as possible. It is also displayed in the predatory female who seeks to control men with her beauty and use them to attain all of her desires.

Most importantly, we see this battle in the home, where the husband and wife strive for power—marring God’s original design. God is a God of order; he understood that the institution of marriage could not function properly if it did not have clear leadership. This is true with any institution: the military, business, school, and even church. Therefore, God intended for the husband to be the leader in order to achieve his original purposes through marriage.

Obviously, this teaching is controversial. People seem to believe order and leadership in marriage means inequality. However, this is not true. A general and a private are equal in person but not equal in rank. Rank is needed to bring about good order and discipline in the military. Leadership is needed to accomplish the mission without discord. Similarly, God has a great mission for every marriage. It is the basic unit of all society, and when it is out of order, all of society is out of order. Therefore, he established clear leadership for this purpose.

Now, with that said, what should the husband’s leadership look like practically? What should the wife’s submission look like? The husband is not supposed to be a dominate tyrant and the wife is not called to be a doormat. In the beginning, God called Adam and Eve to rule and steward creation together. This loving and orderly partnership was meant to accomplish God’s mission on the earth.

What should the husband’s and wife’s roles look like in marriage? Personality and upbringing make each godly home different, but the basic roles and principles should be the same.

The Husband Must Love His Wife

Instead of using his leadership to control or dominate his wife, God calls the husband to use his leadership to love his wife. God planned this from the beginning. The husband would lead through loving his wife. What should this love look like? Paul teaches that the husband’s love should mirror Christ’s love for the church. In Ephesians 5:25-28, he says:

Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself.

What can we learn about a husband’s love from Christ’s example?1

1. The husband’s love must be realistic.

The husband should have no fantasies about the woman he is marrying (v. 25). Christ loved the church, but he knew she was sinful and disobedient. Christ gave his life for the church while knowing her faults. His love was realistic.

In marriage, both mates must grasp this reality. In fact, much of pre-marital counseling is destroying the false expectations set up through romantic comedies and Hollywood. The husband must love realistically. This woman does not walk on water; she has been infected by sin just as he has. She must be reformed daily by God’s grace, and she must be loved through her faults. Scripture says, “Love covers a multitude of sins” (1 Peter 4:8). Having a realistic love is important for both mates because if they don’t have it, they will become disillusioned. No doubt, one of the reasons for such a high number of divorces in the first year of marriage is because most love is not realistic.

2. The husband’s love must be sacrificial.

He is to love her as Christ loved the church and be willing to die for her (v. 25). It should be understood that if anybody feels like the wife’s role is unfair, they should give more thought to the man’s. It is much easier to submit to someone than to give one’s life for that person. This love that the husband is supposed to embody is impossible apart from the grace of God. To love sacrificially means the husband must often give up other things in order to serve and please his wife. He must sacrifice for her. He must sacrifice time, friendships, career, entertainment, hobbies, etc., in order to love his wife like Christ.

3. The husband’s love must be purposeful.

The purpose of Christ’s love is to make the church holy, cleansing her by washing with the Word (v. 26-27). Christ’s purpose is to make the church a perfect bride. Similarly, the husband must love his wife through teaching her Scripture, getting her involved in a Bible preaching church, and encouraging her to get involved with the ministries of the church.

He must seek to cultivate not only her character but also her calling, so she can fulfill God’s plans for her life. He must help her discern her gifts and talents and encourage her in the use of them for the glory of God. This purposeful love also means at times admonishing her to help her know Christ more. Every man should consider if he is ready and willing to love a woman in this way even before getting married. Is he ready to be a spiritual leader? Is he ready to be devoted to the spiritual development of his wife?

4. The husband’s love must be personal.

He must love her as his own body (v. 28). Every day the husband brushes his teeth, combs his hair, and clothes himself. Every day he maintains his body. Sadly, husbands often go weeks without ministering to their wives. It is very easy to get so busy with life, work, and ministry that one inadvertently allows weeds to grow in his marriage. Love must be personal. He must love her like his own body. He must daily take time to cultivate a happy home.

When the world hears the phrase “male leadership,” it often has negative connotations, but it should not if properly understood. Consider what Christ taught his disciples about leadership in Luke 22:25-27.

Jesus said to them, ‘The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves.’

As described in Luke 22, male leadership primarily means greater service. Christ told his disciples that whoever wanted to be the greatest must be like “the youngest.” The Jewish culture was very hierarchical, meaning that the youngest would always serve the oldest. But, Jesus spoke to this hierarchical culture and said that true leadership is servant leadership. To lead means to be like the youngest—the servant of all. True leaders will forego their right of being served in order to serve others. That’s how husbands should be in marriage. They should be constantly humbling themselves in order to serve their wives.

Christ demonstrated this leadership in John 13, when he did the work of a slave by washing his disciples’ feet. There is nothing negative about this type of leadership. God always intended this type of loving leadership for the marriage relationship, and the husband must daily seek to cultivate it.

What other traits should characterize gender roles in marriage?

The Husband Must Submit to Christ’s Leadership

First Corinthians 11:3 says: “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.”

In this verse, we see the divine prerogative: Christ submits to God, the man submits to Christ, and the woman submits to man. If the husband is going to lead his wife according to God’s design, he must first submit to Christ. It is for this reason that a wife must submit to her husband, for when she is following her husband, she is really submitting to Christ’s delegated authority.

This brings a grave responsibility to each husband to know Christ’s leading. He must truly be somebody who abides in God’s Word and prayer so that he can discern God’s voice. The man considering marriage should ask himself, “Am I pursuing the Lord in such a way that I can know his voice in order to lovingly lead a wife and a family?” It has commonly been said, “Only those who are near, hear.” The husband must be near Christ, his head, to hear his voice. Only the husband who is near Christ will be able to model Christ and lead properly.

This is also important for single women to hear and consider because not every man is spiritually fit for leadership. They should ask themselves about a potential husband, “Does this man love Christ? Is this man following Christ? Is he spiritually fit to lead?” One can be sure that if a single man is not faithful in following Christ, he will not be faithful when married. Scripture says that he who is unfaithful with little, will be unfaithful with much (Luke 16:10, paraphrase). Husbands must continually be submitting to the leadership of Christ in order to properly lead their homes.

The Wife Must Submit to Her Husband’s Leadership

As mentioned previously, in submission to Christ, the wife must submit to her husband. Ephesians 5:22 says, “Wives, submit to your husbands as to the Lord.”

Scripture commands the wife to submit to her husband as though she were following Christ. The word “submit” is a military word that means to “come up under.” Like a sergeant submitting to a colonel, the wife must submit to her husband in every area, unless it would cause her to disobey her Commander and Chief, Christ. In every decision, the woman must obey her husband, unless his leadership is leading her to sin. In military terminology, this would be called an “unlawful order.” The wife must wisely discern this.

With that said, this certainly does not exclude the wife’s ability to make decisions on her own. Christ in leading us gives us many responsibilities and a form of autonomy under his authority. In following Christ, he often does not tell us to go to the left or to the right or when to rest. Scripture calls for us to be wise people and use the principles given in Scripture. Similarly, the wife may have many areas of leadership under her husband’s authority.

For some, the wife will be autonomous in the area of caring for the home, even though she is still under her husband’s leadership. For others, the wife will oversee finances. Good leaders recognize others’ strengths and lean on them in those areas. This will be true in every marriage, and it may look a little different in every marriage.

This may be a revolutionary concept that a newly married woman must come to grips with. No longer is it simply, “Am I honoring the Lord in my actions and endeavors?”, but also “Am I honoring my husband, who the Lord has called me to follow?”

Consider the honor given to Sarah because of the way she submitted to her husband, Abraham. First Peter 3:5-6 says this:

For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear.

Sarah called her husband master, and Scripture says this is one of the characteristics that makes a woman beautiful to the Lord. A female considering marriage must ask herself, “Am I ready to honor and submit to my husband as unto the Lord? Am I willing to submit to his plans as he hears from God?” The one who is not willing to submit should consider if she is really ready to be married.

The Wife Must Submit to Christ’s Leadership

Again, Ephesians 5:22 says, “Wives, submit to your husbands as to the Lord.” Not only does this teach that wives must submit to their husbands, but the implication is that they must first submit to the Lord. The husband is just a representation of Christ’s leadership, no matter how frail that representation may be. It is in submitting to Christ, abiding in his Word, and loving him that the wife will find the ability to submit to her husband. This will be especially true in dealing with a husband who doesn’t know the Lord or who is far from him. First Peter 3:1-2 says this:

Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives.

The husband’s leadership applies even when he isn’t following God. In that case, the wife’s submission to Christ is even more important. By submitting to Christ, she will find ability to love and submit to a difficult husband and this submission may bring transformation and even salvation to his life. However, this is only possible when the wife is submitting to the Lord. Jesus said in John 15:5, “Abide in me and you will produce much fruit” (paraphrase). The ability to love, to have peace, to have patience, to forgive, etc., all comes from God.

The single woman considering marriage must ask herself, “Am I daily submitting to the Lord’s leadership so I can faithfully submit to my husband’s leadership?” This daily submission to the Lord prepares a woman for marriage.

Also, the single man considering marrying a female must ask, “How is her submission? Does she faithfully submit to the Lord? Is she faithful in church attendance, daily devotion, and service to God?” For if she does not submit to the greater, the Lord, then she will not submit to the lesser, her husband. A wise man will consider a woman’s obedience to God when seeking a wife. God has called for the wife to first submit to Christ so she can faithfully respect and submit to her husband.

The Husband and Wife Must Train Their Children Together

Ephesians 6:4 says, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.” “Fathers” can also be translated “parents” (cf. Aramaic Bible in Plain English).

This means that both parents must work together to train the child and not exasperate him—leading him to rebel by dominant, loose, or unfair leadership. Parents must demonstrate godly leadership that models Christ, teaches the children God’s Word, and draws them to a closer relationship with the Lord.

This is an impossible task for one parent alone and that is why God has given spiritual responsibility to both. The husband should still ultimately oversee this training, but the responsibility is shared. For that reason, parents must come to an agreement on how to train the child. If there is no unity in the training, it will have hazardous effects on the child.

Godly couples must sit down and discuss how this will be done. This will include discipline, spiritual training, academic training, athletic training, and areas of service, among other things. For spiritual training, many parents have given themselves to child catechisms, Bible memory, daily family devotions, as well as involvement in a Bible preaching church.

Sadly, what has happened in many Christian homes is that this call for the parents to train their children has been left to the church, the school, the grandparents, the babysitter, the athletic coach, etc. God never intended for these other mediums to raise the children exclusively; they should be supplements at best. Consequently, 75% of Christian youth fall away from God when they get to college because many parents have neglected their responsibility.

Engaged couples should consider their future children’s training before they are married, since raising godly seed is one of God’s primary desires for the marriage union (cf. Mal 1:15). Have you given consideration to how you will train your children?

Conclusion

The Fall corrupted God’s original design for the husband and the wife. Because of sin, the husband naturally has a tendency to try to dominate his wife or to become a doormat for his wife. The tendency for the wife is the same. However, God’s plan is for the husband to love and serve his wife and for the wife to submit to him. They both have a responsibility to raise the children in the admonition of the Lord. But, ultimately, the husband will be held accountable to God for his leadership or lack of leadership over his family.

Gender Roles Homework

Answer the questions, then discuss together.

1. What was new or stood out to you in this session? In what ways were you challenged or encouraged? Were there any points/thoughts that you did not agree with?

2. Often when beginning a marriage, spouses bring in different unspoken expectations. These frequently become points of discouragement and tension in the relationship. Discussing expectations beforehand will aid in making a smooth transition into marriage.

What were the gender roles in your home? What role did your father fulfill in family devotions, discipline of children, finances, yard work, cleaning the house, etc.? What role did your mother fulfill?

3. List twenty expectations for your spouse in marriage such as: Who will do the house chores? What is your expectation for your spouse as far as spiritual devotion? What is your expectation for your spouse in the clothing he or she wears? What will you do for holidays? What side of the family will you spend Christmas, Thanksgiving, etc., with? How do you expect money and major decisions to be handled? Who will discipline the children?

4. Write down ten expectations that you think your spouse will have for you.

5. Discuss these with your mate and come to an agreement on the expectations that you will each fulfill. List the expectations that you have agreed on. Write them with this form,

“I will commit to ________ in our marriage with the support of my wife/husband and by the grace of God.”

6. After completing this session, in what ways do you feel God is calling you to pray for your future marriage? Spend some time praying.


1 The following point headings were adapted from Bruce Goettsche’s sermon on Colossians 3:18-19, Marriage God’s Way, accessed 3/22/15. http://www.unionchurch.com/archive/090698.html.

Related Topics: Marriage

3. Foundation Three: Commitment In Marriage

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Many marriages were destined for trouble from the utterance of the words “I do.” When the couple publicly declared, “I do”, they really didn’t understand what they were committing to. They had no comprehension of what true commitment was. They entered marriage thinking that divorce was a viable option in their pursuit of self-fulfillment and happiness, or they naively thought that it could never happen to them. For many there isn’t much difference between their commitment in dating and their commitment in marriage. Marriage is just another way to express how much they love someone.

In many cultures, including the biblical culture, they practice arranged marriages, which typically has a very low divorce rate. In those cultures, “love” is more than just feelings; it means commitment. Love as a feeling will have seasons of strength and seasons where it seems to diminish totally. Marriages based primarily on one’s feelings will have the consistency of the ocean during a lunar eclipse. This is why you often hear people say, “We just fell out of love,” when divorcing, which means they lost the early feelings they had in the marriage.

In this session, we will consider love as a form of commitment. My favorite definition of love is “to give not caring what one gets in return.” Many would call this love, agape, the Greek term for God’s love for us. To agape means a married person is saying to his or her mate, “If at some point I don’t have loving feelings for you, I will still love you. If you get sick and can’t respond in love towards me, I will still love you. If you treat me unlovingly, I will still respond in love towards you.” This type of love is divine, and it is this love God originally meant to be experienced in marriages.

God’s Covenant Faithfulness with Abraham

In considering love as a commitment, let’s look at God as an example of one in a committed loving relationship. We will see this in God’s covenant with Abraham in Genesis 15. Genesis 15:7-21 says:

He also said to him, ‘I am the LORD, who brought you out of Ur of the Chaldeans to give you this land to take possession of it.’ But Abram said, ‘O Sovereign LORD, how can I know that I will gain possession of it?’ So the LORD said to him, ‘Bring me a heifer, a goat and a ram, each three years old, along with a dove and a young pigeon.’ Abram brought all these to him, cut them in two and arranged the halves opposite each other; the birds, however, he did not cut in half. Then birds of prey came down on the carcasses, but Abram drove them away. As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him. Then the LORD said to him, ‘Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. You, however, will go to your fathers in peace and be buried at a good old age. In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure.’ When the sun had set and darkness had fallen, a smoking firepot with a blazing torch appeared and passed between the pieces. On that day the LORD made a covenant with Abram and said, ‘To your descendants I give this land, from the river of Egypt to the great river, the Euphrates.”

Do you know anything about a blood covenant? A covenant is simply a binding agreement between two or more people. But, often in ancient times, they would seal the covenant in blood. In fact, the word “covenant” really means “to cut”. They would take a few animals, most likely cattle and birds, and cut them in half. One person would walk through the sliced pieces essentially saying, “Let this happen to me if I break this covenant.” Then the others would do the same.

In this story, God promised to give Abraham and his descendants the land of Canaan. Abraham replied to God in verse 8, “How can I know that I will gain possession of it?” God responded by initiating a blood covenant with Abraham. However, what makes this covenant interesting is that in verse 17 God walks through the pieces by himself without Abraham. He virtually said, “Let this happen to me if I don’t fulfill this covenant.” He put the ownership of completing the plan exclusively on himself, apart from Abraham’s compliance.

As mentioned in session one, marriage was originally meant to be a reflection of God (cf. Gen 1:26-27). God made Adam and Eve in the image of himself. Yes, they were made in the image of God independently, but even more so together, as one flesh (Gen 2:24). Therefore, in marriage we are meant to reflect his love, his commitment. Scripture actually teaches that God is love (cf. 1 John 4:8), and though, we are not sovereign like God or holy like him, we are still called to imitate him in all relationships and especially in the marriage relationship (cf. Eph 5:22-33). Ephesians 5:1-2 says, “Be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”

There is a sense in which we must have the same type of commitment with our mate that God had with Abraham. Abraham previously had committed to following God and fulfilling his will. In Genesis 12:1-3, Abraham left everything to follow God; he committed to God. But God’s commitment to Abraham was unilateral, meaning God would fulfill his covenant even if Abraham failed. Similarly, in marriage we are saying, “I will do all that is in my power to love you when you fail me and to love you even if you don’t love me. I will seek to love you as God has loved me. I am committed to you.” No doubt, this is difficult. But this is how God loves us, and it is how we should love our spouses.

God’s Covenant Faithfulness with Israel, Abraham’s Seed

Another example of God’s commitment to his people and what our commitment in marriage should look like is seen in the book of Hosea. God told the prophet Hosea to marry a woman who would eventually become a prostitute and cheat on him. God was going to use Hosea’s marriage to display his commitment and love for Israel, who had been unfaithful to him by worshipping false gods. Look at Hosea 3:1-5:

The LORD said to me, “Go, show your love to your wife again, though she is loved by another and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and love the sacred raisin cakes.’ So I bought her for fifteen shekels of silver and about a homer and a lethek of barley. Then I told her, ‘You are to live with me many days; you must not be a prostitute or be intimate with any man, and I will live with you.’ For the Israelites will live many days without king or prince, without sacrifice or sacred stones, without ephod or idol. Afterward the Israelites will return and seek the LORD their God and David their king. They will come trembling to the LORD and to his blessings in the last days.”

After Hosea’s wife had left him and cheated on him, he sought to restore their relationship in obedience to God. While prostituting, she somehow became a slave. Hosea bought her out of slavery and took her back as his wife (v. 2). Hosea’s love for his wife was meant to reflect God’s love for the people of Israel. Israel had cheated on God, and yet the Lord still took them back, which reflects his committed love. Many theologians believe Israel’s current state was prophesied by these verses. They are currently without priest, prophet, or sacrifice as they have rejected God. But when Christ returns, then they will be restored to God—their faithful covenant partner (v. 4-5).

Again, here we see God’s covenant faithfulness. He will one day take his wife, Israel, back, even though she committed spiritual adultery. God covenanted with Abraham and his descendants, and he will be faithful to fulfill that covenant.

As Christians called to reflect God’s image, we must seek to model his commitment to his people, his bride. It was this type of commitment that Hosea modeled in his marriage. He took his wife back, even though she cheated on him. By doing this, he modeled God’s love and commitment to Israel. Marriage was always meant to symbolize God and his love for his people (cf. Eph. 5:22-27).

It is difficult to imagine a marriage partner being unfaithful or failing us in any way, but it is wise to consider your response to unfaithfulness even before entering the marriage covenant. If one of the purposes of marriage is to be a reflection of God’s relationship to his people, then we cannot but consider this. As believers, marriage is not primarily for our self-fulfillment and happiness; it is to bring God glory as it reflects him.

In addition, we must consider this type of commitment because we are marrying people who are infected by sin and are prone to fail. If we are going to model God’s love and commitment in marriage, we must ask ourselves, “Are we truly willing to be committed to our mates through the good and the bad, success and failure?”

In most marriages, couples are only committed when one person keeps his or her side of the covenant. However, that looks nothing like God’s love. Marriage is different from dating. It is supposed to be a committed love, a persevering love, a hopeful love, especially when the relationship is tough. Again, one must ask himself even before getting married if he is really willing to display this type of commitment.

God Hates Divorce

As mentioned previously, arranged marriages have a very low divorce rate, and this may be true, in part, because of the great amount of shame that comes with divorce in those cultures. This is interesting to consider since there is very little to no shame for divorce in many other cultures, especially in the west. It has almost become popular. I read a bumper sticker the other day that said, “I am always right! Ask my two ex-wives.” Divorce has become almost expected, which is why so many people are choosing not to marry and to instead just live together. And if they do marry, they realize that they have a “get out of jail” card, which they keep close to the chest.

This attitude is obviously very different from the way God views divorce. Consider God’s anger over divorce in Malachi 2:16. It says:

‘I hate divorce,’ says the LORD God of Israel, ‘and I hate a man’s covering himself with violence as well as with his garment,’ says the LORD Almighty. So guard yourself in your spirit, and do not break faith.

Here in this passage, God rebukes the Israelites because of how common divorce was in their culture. God said he hated the violence divorce created in the family, and he taught the Israelites to guard themselves and to not break faith with their wives.

Moreover, let’s look at how Christ dealt with divorce in the New Testament. In Matthew 19:9, Christ says, “I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery.”

In Matthew 19, Jesus gave one of two exceptions that can break the marriage covenant. The first is adultery. In a marriage where there is unfaithfulness, if the innocent spouse leaves the union, he or she is free to remarry. However, Christ said that if anyone married a divorced person, not under the exception of adultery, they would be living in a continual state of adultery. Why would they be in a continual state of adultery? This is because God still sees the divorced person as married to his or her first spouse. The first exception that can break the marriage covenant is adultery.

With that said, we must still remember God’s ideal. Even though adultery breaks the marital covenant and allows the innocent spouse to seek divorce and remarriage, that still is not God’s ideal. As seen in the book of Hosea, Israel was adulterous in their relationship to God many times, but he still continually took them back. As the prophet Hosea imitated God’s committed love, he took his own adulterous wife back. Even under the exception, God’s ideal is for the couple to restore the relationship, and by doing this, they demonstrate his committed love. Look at what Paul said about divorce in 1 Corinthians 7:10-11. He said:

To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.

Those who get divorced, for any reason other than adultery, must remain unmarried or reconcile with their mate. This includes situations where there is abuse, irreconcilable differences, etc. Marriage is supposed to be a life-long relationship, and when a person divorces, Scripture says he or she should remain single.

In the case of divorce because of infidelity, the cheating spouse should be encouraged to seek reconciliation. If that is impossible, they must recognize that cheating is not an unforgivable sin. Jesus Christ died on the cross for all of our sins and there is forgiveness available (cf. 1 John 1:9). However, forgiveness does not always remove the consequences. If reconciliation is impossible, the cheating spouse must accept God’s forgiveness and give himself to a life of serving the Lord as a single person. God will give him grace to fulfill that call and will make him fruitful, if he is faithful. As for the innocent spouse, God’s ideal is for her to seek to restore the marriage. If that is not possible, she is free to marry another.

Why are we considering divorce and remarriage in a pre-marital/marital counseling study? It is because those who want to follow God’s design must understand how important the marriage covenant is to God. For God, marriage is to be a committed relationship that is essentially unbreakable. Those who break it, except under adultery, are to stay single and continue to pursue the Lord.

These regulations for marriage are strict and were given by God to discourage divorce. In a society with no regulations and no shame with regards to divorce, it has become rampant and a viable option in a difficult marriage. Scripture teaches marriage is a covenant which should reflect God’s covenant with us. Even when we fail him and turn our backs on him, he remains faithful because of his covenant which he sealed with the blood of his Son.

What is the second exception that would break the marriage covenant?

In Romans 7:1-3, Paul said this:

Do you not know, brothers—for I am speaking to men who know the law—that the law has authority over a man only as long as he lives? For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage. So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man.

Here, Paul taught that the second exception, which would allow for remarriage, is death. Death breaks the marriage covenant. Marriage is a physical covenant that makes a couple one flesh (Gen 2:24). They become one in body, soul, and spirit. Only a physical thing can break this covenant and that would be adultery or death. In fact, in the Old Testament a cheating spouse was put to death, and then, the faithful spouse was allowed to remarry (Lev. 20:10). In the New Testament, this is no longer true, but the cheating spouse is called to remain single.

Again, it should be heard that divorce is not an unforgivable sin. God’s love and grace are experienced in an even greater way in our failures. Where sin increases, grace increases all the more (Rom 5:20). God certainly wants to give grace to restore divorced couples to one another and more importantly to himself. As the church, Christ’s body, we must love and comfort those who suffered through a divorce. With the advent of sin, marriage has been severely damaged, and sadly, most, in some way or another, will be affected by divorce. But where there is sin and brokenness, we, as God’s church, must seek to be conduits of God’s abundant grace so there can be healing and restoration for all who suffered.

Doesn’t the amount of commitment required for marriage, especially a bad marriage, sound scary? It almost sounds impossible. The marriage union is supposed to be a lifetime commitment, without a “get out of jail” card. It is meant to be something that can only be done through God’s power. In fact, when the disciples heard of these rigid stipulations, they responded with a similar awe. They said, “If this is the situation between a husband and wife, it is better not to marry” (Matt 19:10). That’s how strict the stipulations seemed to the disciples, and it should also challenge us as we consider this lifetime covenant.

Again, why do you think God made the marriage covenant so stringent?

Simply put, our God hates divorce, and he intended for people to marry and stay together forever. Our legal system provides strenuous consequences to discourage people from stealing, killing, raping, etc. Heinous crimes can incur a potential lifetime sentence in prison or the death penalty. Extreme consequences deter sin in society. This is the same thing God has done with marriage.

He wants people to know that marriage is a life-long calling. It is a covenant commitment and the only way out is to, essentially, remain single. Because people in the church have not been taught this or truly considered it, they have adopted the culture of the world, which looks at divorce as a viable option or as a necessary consequence of seeking self-fulfillment and happiness. If divorce is necessary to find happiness they say, then so be it. And, therefore it has become increasingly common even among Christians. Statistics reflect no difference in the number of divorces occurring in the church compared to those outside the church. However, since marriage is meant to reflect God and his love for his people, it is meant to be a union based on commitment. It is a union in which both say, “I will love you even when you are unlovable, and even when I don’t feel like loving you. I will love you like God loves me for his glory and his fame which is my purpose in life.”

Conclusion

Have you ever looked at marriage in light of this kind of commitment?

Just as God covenants with his people through the good, the bad, and the ugly, so must we consider marriage as a lifelong covenant. It is a covenant based on commitment and not feelings, for feelings come and go. We approach this covenant realizing the potential consequences of not fulfilling it, just as people did in establishing an ancient covenant. We must come into this covenant seeking to resemble and reflect God’s covenant love for us.

How do you think understanding the realities of this sacred covenant should affect premarital couples or those already married?

Certainly, at the minimum, it should make couples re-evaluate their commitment. They should ask themselves, Am I truly willing to love like God loves and commit like he commits for his glory and joy?”

Commitment in Marriage Homework

Answer the questions, then discuss together.

1. What was new or stood out to you in this session? In what ways were you challenged or encouraged? Were there any points/thoughts that you did not agree with?

2. What disciplines will you continually practice in order to help maintain your faithfulness and commitment in marriage? What steps would you take if you were having serious difficulties in marriage? How would you help restore your union? (Include who you will seek help from.)

3. Write down all the strengths of your mate which may aid having a committed and successful marriage.

4. Write down all the weaknesses of your mate which may hurt having a committed and successful marriage.

5. Write down all your strengths which may help having a committed and successful marriage.

6. Write down all your weaknesses which may hurt having a committed and successful marriage.

7. Discuss these with your mate. What action steps should you take as a couple to work on any weaknesses?

8. (If your mate is not willing to work on weaknesses, then you should discern how dangerous these weaknesses are, if they are something you can live with, or if his or her unwillingness to work on them may be a foreboding sign of not being willing to compromise in the future. This might be something worth talking more about together and/or bringing up with your pastor or mentor in order to further discuss and evaluate.)

9. After completing this session, in what ways do you feel God is calling you to pray for your future marriage? Spend some time praying.

Related Topics: Marriage

5. Foundation Five: Conflict Resolution In Marriage

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How should couples resolve conflict in marriage?

Conflict is, essentially, part of human nature. After Adam sinned in the Garden, conflict ensued. When God asked him if he had eaten of the forbidden tree, he did not simply say, “Yes.” He said, “The woman you gave me, gave me the fruit and I did eat.” He indirectly blamed God and directly blamed the woman. The woman then blamed the serpent. When sin entered the world, so did conflict. In fact, God said that one of the results of sin would be conflict between the man and the woman. The wife would desire to control the husband and the husband would try to dominate the woman by force (Gen 3:16).

As we go throughout the biblical narrative, we continually see the fruit of sin displayed in conflict. In Genesis 4, Cain killed his brother Abel. In the same chapter, Cain’s son, Lamech, killed another man and boasted about it. In Genesis 6, the world was full of “violence,” and God decided to wipe out its inhabitants through the flood. However, the flood didn’t change the nature of man, and therefore, conflict has continued throughout history. The world has known no time without war or conflict, and unfortunately, marriages are not exempt.

Paul taught that one of the fruits of the flesh, our sin nature, is “discord” (Gal 5:20). We are prone to offend others, to be offended, to hate, to withhold forgiveness, and to divide. Sadly, all these fruits are prone to blossom within the marriage union. Couples should be aware of this, and therefore, prepare to resolve conflict in marriage. How should couples resolve conflict in marriage?

In Conflict, We Must Have the Right Attitude

The first principle necessary to resolve conflict is to have the right attitude—one of joyful expectation in God. It is good to remember that conflict does not necessarily have to be detrimental to a marriage relationship. Conflict, as with all trials, is meant to test our faith, reveal sin in our hearts, develop character, and draw us closer to God (cf. Rom 5:3-5, Jam 1:2-4). Paul said this: “Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope” (Rom 5:3-4). Similarly, James said, “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance” (James 1:2-3). Paul said that we should rejoice in sufferings, and James said we should consider it “pure joy” when we encounter them because of God’s purposes in them. God does not waste suffering, including conflict within marriage. God uses conflict to make us grow into the image of Christ (cf. Rom 8:28-29), which should be our ultimate goal.

Many times God uses our spouse as sand paper to smooth out areas in our life that don’t reflect Christ. It has often been said, “Marriage is not about happiness; it is about holiness. And when we are holy, then we will truly be happy.” In marriage, we enter the ultimate accountability relationship, which is meant to help us grow as God’s children (cf. Eph 5:25-27).

Therefore, as James taught (James 1:2) and Paul taught (Rom 5:3), we should encounter marital conflict (and all trials) with joyful expectation, not because we enjoy suffering, but because we know God’s purposes in it. We worship a God who took the worst sin that ever happened in the world, the murder of his Son, and made it the best thing. It is for this reason that we can have a joyful expectation, even in conflict. This isn’t a denial of pain. It is both a recognition of pain and a future hope. It is like a mother giving birth. Even in the midst of pain, there is a joyful expectation. Many couples, who have gone through very difficult conflict, developed some of the strongest marriages—marriages used to counsel and repair others.

What is your attitude when you encounter conflict with your mate? If we don’t have the right attitude, if we are angry at our mate and angry at God, if we are depressed, bitter, and disillusioned, then it will negatively affect our behavior and our spouse, and therefore, reap harmful consequences in marriage. Conflict is really just an opportunity to grow, and we should view it that way.

What is your attitude during conflict? Do you have a joyful expectation of the work that God wants to do? Do you expect him to make you holier? Do you expect him to strengthen your capacity to love? That’s how Scripture tells us to view all trials.

In Conflict, We Must Develop Perseverance

In continuing with what Paul and James taught about trials, both taught that trials produce perseverance. Paul then said perseverance produces character and character hope (Rom 5:3-4). James said that we should “let perseverance finish its work so that we can become mature and complete, not lacking anything” (James 1:3-4, NIV 2011). In marital conflict, we must develop perseverance so we can produce the fruits God wants to cultivate in our marriage.

This is difficult because the natural response to trials and conflict is to bail or quit. And that’s what many couples do. At some point they say, “That’s enough; I can’t live like this” and they quit. Some do this by divorcing, others by distancing themselves emotionally and physically, as they stop working to fix the marriage. However, Scripture teaches us to persevere in trials, which includes conflict. The word means to “bear up under a heavy weight.” God matures us individually and corporately as we bear up under the heavy weight. He teaches us to trust him more. He helps us develop peace, patience, and joy, regardless of our circumstances. He helps us grow in character as we “let perseverance finish its work.”

In order to resolve conflict, we must develop perseverance. That’s essentially what we promised to do in our wedding vows. We committed to love our spouse in sickness and in health, for better or for worse. We should be thankful when it is “better” and persevere when it is “worse”. For those who do, there is fruit. Paul said, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9).

Do you feel like quitting? Hold on, because God has a harvest for you if you don’t quit.

In Conflict, We Must Sow Good Seeds

Not only must we have the right attitude when encountering conflict, but we also must sow the right seeds to resolve it. Paul said that whatever we sow, we will also reap (Gal 6:7). Sowing and reaping is a principle God set throughout the earth, and it is at work within every marriage as well. If we sow negative seeds, we will reap negative fruit. It we sow positive seeds, we will reap positive fruit.

Sadly, even though we all want a positive harvest in our marriage, we typically respond in ways that are counter to that. A wife wants her husband to spend more time with her, but in order to get that, she criticizes him. The fruit she desires is opposite of the seed she is sowing. The seed of criticism will only produce a negative fruit in her husband. Similarly, a husband, who wants intimacy with his wife, actually begins to withdraw from her. He withdraws hoping that this will draw her closer, but it actually does the opposite. The negative seed of withdrawing cannot produce the positive fruit of intimacy.

In conflict, we must do the opposite of what our nature desires. We may have a desire to raise our voice, and/or to hurt the other person, but these seeds will only produce negative fruits and potentially destruction in the marriage. To resolve conflict, we must always sow the right seeds.

Similarly, consider what Paul taught about how we should respond to an enemy. He said:

Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.
Romans 12:19-21

Paul taught that in response to an enemy, we must overcome evil with good. Instead of responding with anger or seeking revenge, we should sow kindness and generosity. If he is hungry, feed him. If he is thirsty, give him something to drink. Instead of being overcome by evil, we must overcome evil by continually sowing good.

What good seeds can we sow while we are in conflict? Maybe, it could be the good seed of a listening ear. It could be the seed of affirmation. It could be the seed of service. Certainly, it must be the seed of unconditional love. In conflict, we must sow good seeds to reap a good harvest.

With that said, we must always remember that conflict resolution is very much like farming. Sometimes, it may take months or years to get the harvest we desire. Many become discouraged while waiting for their spouse to change or for the conflict to be resolved. Typically, in that discouragement, people start to sow negative seeds that only hinder the harvest they seek. A verse worth repeating while considering conflict resolution is, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9). We must not only sow good seeds, but we must faithfully do it until God brings the harvest. We plant and water, but only God makes the seed grow in his time (cf. 1 Cor 3:6-7).

What type of negative seeds do you have a tendency to sow when in conflict? How is God calling you to sow positive seeds to reap a positive harvest?

In Conflict, We Must Talk to Our Spouse First Before Others

Another important principle to apply in conflict is talking to our spouse first before talking to anybody else. This is a principle that Christ taught about dealing with sin in general. In Matthew 18:15 he said, “If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.”

This is important for several reasons. First, it shows respect for our spouse. It is disrespectful to discuss a problem with our mom, our friend, or anybody else not first discussed with our spouse. If our spouse finds out, it may actually cause more conflict. Secondly, every story has two sides, and those who are closest to us (such as family and friends) may not have the ability to give us unbiased counsel. Even for myself, as a pastoral counselor, I have to work really hard to not jump to conclusions after hearing only one side of the story. This does not mean that we shouldn’t talk to those closest to us, we should, but only after trying to resolve it with our spouse first. And when we do talk to others, we should still respect and honor our spouse.

Christ taught that when somebody sins against us, we should go to that person first (Matt 18:15). Many couples increase their conflict by bringing others in without first seeking to resolve it with their spouse alone.

In Conflict, We Must Seek Wise Counselors

Though this point may seem like it contradicts the previous one, it doesn’t. Christ taught that we should confront a person in sin one on one, and if they don’t respond, then invite others into the process, including the church. Matthew 18:16-17 says this:

But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.

Though this was originally spoken about a brother in sin, it certainly applies to sin or conflict within marriage. God made us part of the body of Christ, which includes our marriage. When a natural body is sick, it often results in fever. In a fever, the body simply recruits itself to bring healing. In the same way, a Christian marriage needs the body’s help to stay healthy. Marriages should always operate as a part of the body of Christ, but in times of difficulty, they need the body’s help even more.

For many, this is countercultural. While in serious conflict, many couples hesitate to invite anybody into their marriage to help. Pride keeps them from exposing themselves and getting the help they need. This is actually another result of the Fall. When Adam and Eve ate of the forbidden tree, they looked at one another, saw their nakedness, and hid. They then put on fig leaves. At the Fall, humanity lost its intended transparency. We hide from one another; we put on a fake smile even when things are bad. We hide behind our clothes, our houses, our jobs, and our hobbies. We are deathly afraid of people knowing us: our insecurities and our problems. We even hide from God, as Adam and Eve did.

However, in order to build the healthy marriage God meant for us, we must be willing to expose ourselves and seek help. In Matthew 18, Christ said that if approaching the person in sin does not work, we should bring one or two others for accountability. If that doesn’t help, invite the church. And if that doesn’t help, the church should lovingly discipline the erring mate. This is difficult, but if we are followers of Christ, we must trust he knows best. God wants to use other godly people to speak into our marriage and sharpen it as iron sharpens iron (Prov 27:17).

Who would you invite to help your marriage? They should be wise people who can understand you, and who are walking with Christ—preferably a married couple. Solomon said: “For lack of guidance a nation falls, but many advisers make victory sure” (Prov 11:14).

Every president or king selects a cabinet with many advisers. The cabinet advises the president on foreign policy, educational reform, health care, etc., and this multitude of counselors helps bring victory. In the same way, a marriage needs a multitude of counselors, especially when in conflict. Yes, a couple should try to resolve the problem together first, but after that, they should seek help.

This should be considered even before getting married. Who will be your “many advisers” that make victory sure? It could be your parents, a wise couple in the church, your pastor, your small group leader, etc. The selection of these wise counselors takes great wisdom because all counselors are not created equal. These counselors should primarily use the Bible, as Scripture is sufficient to train us in all righteousness. Second Timothy 3:16-17 says this:

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.

God’s Word is useful to train and equip us for every good work, which includes marriage. Those who disregard Scripture, do it to their own peril and that of their marriage.

In finding counselors, ideally, the couple would agree on whom to approach. But at times when one mate doesn’t want help, the other mate may still need to seek help in obedience to Christ’s teaching in Matthew 18. This is how Christ intended his church to function. Not only should we depend on God, but we should depend on one another. The eye cannot say to the hand, “I don’t need you” (1 Cor 12:21). By not using the body, we spiritually impoverish ourselves. Independent couples may spend their entire marriage spiritually sick, or even worse, the marriage may end in divorce.

Who are your wise counselors who help you achieve victory? Have you and your mate considered this question? Are you willing to allow the church to be involved in your marriage as Christ desires?

In Conflict, We Must Immediately Seek Resolution

Another important principle that must be applied in marriage is to seek to resolve conflict as soon as possible. Both mates should agree to this principle early in the relationship. Paul said in Ephesians 4:26-27: ”In your anger do not sin: Do not let the sun go down while you are still angry, and do not give the devil a foothold.”

Paul says to get rid of anger before the day is over, because if we don’t, it will give Satan a foothold. What does this mean? “Foothold” is war terminology. It means that unforgiveness and anger will give Satan a door to continually attack a person or a relationship.

We learn more about this from the Parable of the Merciless Servant in Matthew 18:23-35. In this story, a servant owed his master a great amount of money, so he begged for mercy. The master forgave him the entire debt. However, this servant had a fellow servant who owed him a smaller debt. The servant with the debt pleaded for mercy, but the servant, who had been forgiven, instead threw him in prison. When the master heard about this, he became very angry and tossed the servant, whom he had previously forgiven, into prison to be tortured by the jailors. Listen to what Christ said to his disciples about this parable: “This is how my heavenly Father will treat each of you unless you forgive your brother from your heart” (Matthew 18:35).

Christ said to the disciples that if they didn’t forgive others from the heart, God would do the same to them. Who are these torturers? No doubt, they refer to Satan and his demons (cf. 1 Sam 16:14, 1 Cor 5:5, 1 Tim 1:20). This is the consequence for harboring anger and unforgiveness towards others. If God has forgiven us of every sin we committed and will commit, how can we justifiably hold grudges against others, especially our spouse? When we choose to hold anger and bitterness, God hands us over to the enemy for discipline.

For many couples, because of their disobedience to God in holding bitterness and anger, their marriage has become a playground for the enemy. He lies to them; he accuses them. He tempts them to go outside of the marriage, and he also may bring sickness and other types of consequences for their rebellion (cf. Lk 13:11-16, Job 2:4-7).

To make this situation even worse, Scripture says when we are walking in unforgiveness, God will not forgive us (Matt 6:15) and he won’t hear our prayers. Peter called for husbands to be considerate of their wives and to treat them with respect so that nothing would hinder their prayers (1 Peter 3:7). A marriage where the mates hold bitterness and anger towards one another is a marriage where prayer is powerless, which opens a greater door for the enemy to attack and bring destruction.

When in conflict, we must seek resolution immediately. Certainly, we can’t force somebody to forgive us or to desire to work things out. However, we can do as much as possible to live at peace with someone. Romans 12:18 says, “If it is possible, as far as it depends on you, live at peace with everyone.”

Are you holding a grudge against your mate? How is God calling you to seek resolution?

In Conflict, We Must Be Willing to Sacrifice

Intrinsic to the Christian life is sacrifice. We follow a Savior who left heaven and all the worship offered to him there to come to earth as a servant and die for the sins of the world. True followers of Christ should be known by sacrifice. In fact, Christ said that one could not be his disciple without taking up his cross daily (Lk 9:23). This life of a sacrifice should be especially displayed when in conflict. Paul said this to the Philippian church who was struggling with an internal conflict (cf. Phil 4:1-3):

Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus:
Philippians 2:3-5

In the context of a call to unity (cf. Phil 2:1-2), Paul said the Philippians should “do nothing out of selfish ambition”. The primary reason couples struggle with discord is because of selfishness. One person wants this, while the other wants that. However, Paul said to do nothing out of selfish ambition. In conflict, one must ask, “Is this desire something God wants, as displayed in his Word, or is this my preference?” Most conflicts are over selfish preferences instead of over something that genuinely matters, such as loving God and loving others, the two greatest commandments (cf. Matt 22:36-40).

Instead of being driven by self, Paul said to “in humility” consider others better than ourselves and to seek the interest of others. In conflict, one must ask, “How can I seek my spouse’s betterment or desires over mine?” Essentially, Paul was calling the Philippian church to live a life of sacrifice in order to be unified (v. 2). This sacrifice was further magnified when he said, “Your attitude should be the same as that of Christ Jesus” (v. 5). In the rest of the text, he described how Christ gave up his rights as God, took the form of a servant, died on the cross, and how God exalted him for his sacrifice (v. 6-9). This is the mind that should be in Christians, helping them to walk in unity with their brothers and sisters. And this is the mind that should be seen in every marriage, enabling them to walk in unity instead of discord (cf. Eph 5:25).

Christian couples should resolve their conflicts by caring more for their spouse’s desires than their own. They should humble themselves even as Christ did. He gave up his comfort and his rights to serve us.

How is God calling you to sacrifice in order to resolve conflict or a potential conflict in marriage? Is he calling you to give up a friendship that is a bad influence or causes discord? Is he calling you to help more around the house, to care more for the kids, to start participating in something your spouse enjoys but you don’t, to spend more time with your spouse instead of doing something else? How can you demonstrate Christ’s sacrifice in your marriage? Sacrifice is the secret to resolving conflict, while selfishness is the catalyst of conflict.

In Conflict, We Must Love Our Spouse Deeply and Cover His or Her Sins

Finally, when in conflict, we must love our spouse and cover his or her sins. First Peter 4:8 says, “Above all, love each other deeply, because love covers over a multitude of sins.” The Greek word for “deeply” is an athletic word used of muscles stretching or straining.

This is a rich word-picture of our love during conflict. In the same way a muscle must be strained and stretched to develop and become stronger, God often strengthens our love through conflict and difficulty with our spouse. Even though this stretching hurts, it actually results in a greater capacity to love. Therefore, couples, who deeply love and cover one another’s sins while in conflict, gain the ability to love more deeply. Certainly, this must be an encouragement as we stretch our love to cover our spouse’s sins while in conflict.

Stretching our love will often mean overlooking and forgetting the failures of our spouse. First Corinthians 13:5 says love “keeps no record of wrongs.” God will call us to not even bring up some issues. While others, he will call us to firmly speak the truth in love (Eph 4:15) and work towards a resolution, especially when it involves sin.

How is God calling you to love your spouse deeply and cover his or her sins in order to resolve conflict?

Conclusion

Because sin became part of the human nature in the Fall, we are prone to conflict, even conflict with those we love most. For that reason, we must wisely prepare for conflict because it will happen in the marriage union. We can resolve conflict by:

  1. Having the right attitude: one of joyful expectation, instead of wrong attitudes.
  2. Developing perseverance instead of quitting physically or emotionally.
  3. Sowing good seeds to produce a harvest of righteousness in our marriage.
  4. Talking to our spouse first before talking with others.
  5. Seeking wise counselors to help us navigate conflict.
  6. Seeking to resolve conflict immediately to prevent opening a door for the devil.
  7. Sacrificing our rights and desires for our spouse.
  8. Loving our spouse deeply and covering his or her sin.

Conflict Resolution in Marriage Homework

Answer the questions, then discuss together.

1. What was new or stood out to you in this session? In what ways were you challenged or encouraged? Were there any points/thoughts that you did not agree with?

2. Most couples usually argue over similar topics. These are called “triggers”. This might be when the woman shops, the man watches TV, somebody doesn’t pick up after him or herself, etc.

Write down all the common triggers for arguments in your relationship. Why do you think these triggers commonly cause you or your mate to get angry?

3. In the session, we talked about not sowing negative seeds. Which negative seeds do you typically sow when in conflict (i.e. withdrawal, criticizing, complaining, seeking revenge, seeking to win arguments, etc.)? What about your spouse? How have you seen these negative seeds produce negative fruit? How can you sow positive seeds instead to reap positive fruit?

4. Solomon said in the multitude of advisers there is victory (Prov 11:14). Who would you talk to as a couple if you were having marital problems? If you were to choose a mentor couple for your marriage (someone to ask questions, to talk to about problems or successes, or even meet with regularly), who would you choose?

*Read the “Friends of the Opposite Sex?” article and answer the following questions:

5. What are your thoughts about the Chaplain’s warning to the sailors about relationships with the opposite sex?

6. How will you handle relationships with the opposite sex? What specific things will you do in order to protect your marriage from open doors?

7. Do you have any other thoughts or concerns about this issue?

8. After completing this session, how do you feel God is calling you to pray for your marriage? Spend some time praying.

Related Topics: Marriage

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