Chapter Seventy-Eight<\/p>\n
The Meaning of Vows, Part II
\n(Leviticus 27:14\u201325)<\/p>\n
14. And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.
\n15. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his.
\n16. And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver.
\n17. If he sanctify his field from the year of jubilee, according to thy estimation it shall stand.
\n18. But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubilee, and it shall be abated from thy estimation.
\n19. And if he that sanctified the field will in any wise redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him.
\n20. And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.
\n21. But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest\u2019s.
\n22. And if a man sanctify unto the LORD a field which he hath bought, which is not of the fields of his possession;
\n23. Then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubilee: and he shall give thine estimation in that day, as a holy thing unto the LORD.
\n24. In the year of the jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong.
\n25. And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel. (Leviticus 27:14\u201325)<\/p>\n
In Numbers 30:1\u201316, we are told, concerning vows, that they are often conditional upon our duties to others; we cannot use a vow to God as a means of evading a godly responsibility to others. We are thus told that a daughter\u2019s vow can be disallowed by her father, since it is conditional upon his approval, and the same is true of a wife\u2019s vow; her husband can disallow it. This does not mean that the husband can make an unconditional vow. An example of this is given by St. Paul in 1 Corinthians 7:3\u20135:<\/p>\n
3. Let the husband render unto his wife due benevolence: and likewise also the wife unto the husband.
\n4. The wife hath not power of her own body, but the husband: and likewise the husband hath not power of his own body, but the wife.
\n5. Defraud ye not one the other except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.<\/p>\n
An even more telling example is given by our Lord: our duties to parents cannot be dissolved by a vow to God.<\/p>\n
9. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
\n10. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death;
\n11. But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me: he shall be free.
\n12. And ye suffer him no more to do ought for his father or his mother;
\n13. Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. (Mark 7:9\u201313)<\/p>\n
Corban means \u201cthat which is brought near,\u201d i.e., to the altar, to be given to God. God rejects gifts which represent an evasion of a duty commanded by His law. Any vow pledging such a gift is disallowed as false.
\nIn Leviticus 27:14\u201325, there are two kinds of gifts pledged by vows to God: 1) houses (vv. 14\u201315), and 2) land (vv. 16\u201324).
\nIn the first group, the houses are probably town houses, which could be sold permanently. As with unclean animals, these could be bought back at the assessed value plus twenty percent. If the house were not redeemed, it was sold, with the proceeds going to the sanctuary.
\nThe ancient meaning of \u201chis house\u201d has had two facets. First, the house pledged had to be his house, i.e., free and clear, without encumbrances of any kind. Second, \u201chouse\u201d could refer to the building, part or all of its contents, or everything, depending upon the specific nature of the vow. There is another factor. When a man vowed his house, we are told that he \u201csanctified\u201d it, i.e., dedicated it as a gift to God. This did not make the house itself entitled to any special status. As C. D. Ginsburg noted, \u201cIt is not the gift, but its money value which had to be devoted to the holy cause.\u201d According to Old Testament practice, the son or wife could also redeem the property.
\nAccording to John Gill, the Pharisees and others permitted Corban to function in violation of a man\u2019s duties, as, for example,<\/p>\n
\u2026 his wife cannot demand her dowry out of that which is sanctified, nor a creditor his debt; but if he will redeem he may redeem, on condition that he gives the dowry to the wife, and the debt to the creditor.<\/p>\n
The second kind of vow cited in these verses (16\u201324) concerns the redemption of land, or of the harvest from the land. Because farm land depreciated as the jubilee approached, the cost of redemption was assessed in terms of the numbers of years remaining until the jubilee. If the land had been sold to another man, on the year of the jubilee it went to the sanctuary; the payment of the vow was simply deferred until the lease-holders\u2019 tenure ended. The vow could not undermine a man\u2019s obligation to another person. If a lease-holder dedicated the land to God in a vow, the dedication was for the years remaining until the jubilee (vv. 22\u201324).
\nIf a man refused to redeem the land before the jubilee year, or if he fraudulently sold it to another, then he forfeited all right to redeem it, and it became permanently the property of the sanctuary or priests (vv. 20\u201321). This means that vowing the land meant vowing the value of the land. The comment of Samuel Clark on vv. 22\u201324 is helpful:<\/p>\n
If a man vowed the worth of his interest in a field which he had purchased, the transaction was a simple one. He had to pay down at once (\u201cin that day,\u201d v. 23) the calculated value to the next Jubilee. In this case, the field reverted at the Jubilee to the original owner, who, it is likely, had the same right of redeeming it from the priests during the interval, as he had previously had of redeeming it from the man to whom he had sold it, in accordance with 25:23\u201328. The regulation for the payment of the exact sum to be made in this case in ready money is supposed to furnish ground for inference that, in redeeming an inherited field, the money was paid to the priests year by year, and hence the fairness of the addition of the one-fifth to the total sum as interest (v. 19).<\/p>\n
The word used in v. 21, devoted, herein, means an absolute irrevocable dedication. In terms of v. 20, this inability to redeem the land applied in two cases: first, if the land was a gift to God permanently and without any time-limit, then it could not be redeemed. Second, if, after vowing the land, a man tried to evade the vow by leasing the land to another, he then permanently lost any right to the land at the time of the jubilee. The innocent buyer retained possession until then.
\nThese laws concerning vows had an extensive influence in the medieval era. More than a few men dedicated their lands, or certain harvests or uses thereof, to the church and to monasteries.
\nIn v. 25, we have an important qualification to protect all concerned, the priests and the people. Redemptions and monetary estimates thereof had to be in terms of a fixed and unchanging standard, the weight of gold or silver as established by the sanctuary.
\nThomas Aquinas gave an excellent short definition of a vow: \u201cA promise made to God.\u201d J. Kostlin wrote of the vow:<\/p>\n
The idea of a gift to God which the pious soul feels compelled to consecrate to God is of the very essence of Christianity. But this gift is nothing less than that of the whole person, will, and life (cf. e.g. Rom. 6:11, 13; 7:4; Gal. 2:20; 2 Cor. 5:16). This self-dedication to God takes place at baptism, together with the conception of divine grace and the entry upon a new life. The promise made then (and at confirmation) may fairly be called a vow in the usual meaning of the word; but nothing is promised which is not already obligatory. It is justified as the formal expression of the internal impulse called forth by the appeal of redemption (1 John 4:19; Rom. 8:14ff.).<\/p>\n
What Kostlin describes here is the obligatory vow; this passage of Leviticus deals with voluntary and non-obligatory vows. The early church and the medieval era give us a long history of such non-obligatory (but still binding) vows. Their disappearance is one of the marks of a humanistic era. Even the obligatory vows are now casually regarded. They have been replaced by obligatory duties to the modern state, duties and claims which are constantly increasing in number. At one time, all obligatory duties came from God\u2019s law-word to govern our relationship to Him, to one another in Him, and to church and state. Now our obligatory duties come directly and essentially from the modern humanistic state and are held to supersede all other duties. The modern state has indeed become a god walking on earth, and we are the losers.<\/p>\n
Chapter Seventy-Nine<\/p>\n
The Meaning of Vows, Part III
\n(Leviticus 27:26\u201334)<\/p>\n
26. Only the firstling of the beasts, which should be the LORD\u2019s firstling, no man shall sanctify it; whether it be ox, or sheep: it is the LORD\u2019s.
\n27. And if it be of unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation.
\n28. Notwithstanding no devoted thing, that a man shall devote unto the LORD all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.
\n29. None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death.
\n30. And all the tithe of the land, whether of the seed or of the land, or of the fruit of the tree, is the LORD\u2019s; it is holy unto the LORD.
\n31. And if man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof.
\n32. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD.
\n33. He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.
\n34. These are the commandments, which the LORD commanded Moses for the children of Israel on Mount Sinai. (Leviticus 27:26\u201334)<\/p>\n
All speech is in the presence of God and under His law. The doctrine of vows sets forth God\u2019s government of speech and of language. In Biblical faith, God is the speaking God. Revelation is a Biblical fact; it exists in no other religions save those influenced by or imitative of the Bible. Words are very important to Scripture; in three of the Ten Commandments, language is important: \u201cThou shalt not take the name of the LORD thy God in vain\u201d (Deut. 5:11), \u201cNeither shalt thou bear false witness against thy neighbour\u201d (Deut. 5:20), and \u201cHonour thy father and thy mother\u201d (Deut. 5:16). Honoring parents involves more than speech, but it also involves speech, as Exodus 21:17 makes clear: \u201cAnd he that curseth his father, or his mother, shall surely be put to death.\u201d Our Lord, in the Sermon on the Mount, ties the commandment, \u201cThou shalt not kill\u201d (Deut. 5:17), to speech also:<\/p>\n
21. Ye have heard that it was said by them of old time, Thou shalt not kill: and whosoever shall kill shall be in danger of the judgment:
\n22. But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of hell fire.
\n23. Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee,
\n24. Leave there thy gift before the altar, and go thy way; first, be reconciled to thy brother, and then come and offer thy gift. (Matthew 5:21\u201324)<\/p>\n
Our Lord thus adds a fourth one of the Ten Commandments, to the list of those related to language.
\nJust as God as Creator declares His ownership of all creation, so, too, by His law, He sets forth His ownership and sovereignty over language. Language must be defined in terms of God and His word; it is the instrument for communication in term\u2019s of God\u2019s image in us, righteousness or justice, holiness, knowledge and dominion (Gen. 1:27\u201328; Eph. 4:24; Col. 3:10). Language is a religious fact.
\nHumanistic doctrines of language define it as man\u2019s means of self-expression. Thus, for Darwin, speech began as the mating cry of primates, as sexual expression. Because for humanism language is an aspect of the accidental or chance development of the human species, language has no holiness, nor is it essentially related to knowledge. Marxism is more honest than other forms of humanism in regarding language as a weapon of war, and not as a means of communicating truth. By separating language from the God of Scripture, we separate language from knowledge and truth. Christianity requires literacy and language, and its decline imperils both. The modern state uses language for its own goals, and it makes itself god in order to define meaning. Statist laws redefine life and freedom to mean slavery and death, and they interpose the state between God and man. Language and words, created to set man apart for God\u2019s calling, are used to subvert man and create a new focus for man and life, the state.
\nLeviticus 27:26\u201334 has four brief sections: first, concerning the firstborn, vv. 26\u201327; second, things devoted, vv. 28\u201329; third, tithes, vv. 30\u201333; and then, fourth, the conclusion, v. 34.
\nFirst, all the firstborn of clean and unclean animals belong to God, according to Exodus 13:2 and 34:19. The unclean animals had to be redeemed or sold. Because all such animals already belonged to God, they could not be vowed to God. We cannot vow what is not ours, nor can we promise to God as a new gift that which already belongs to Him.
\nPreviously, in vv. 2\u201325, four kinds of things are specified which can be vowed to God: persons (vv. 2\u20138); animals (vv. 9\u201313); houses (vv. 14\u201315); and lands (vv. 16\u201325). Now we are told of things we cannot vow to God, and these specified animals are the first of this forbidden category.
\nSecond, things devoted to God cannot be redeemed but must be executed. The devoted things could be men or animals. It was devoted or banned because God\u2019s law required it. To illustrate this in modern terms, a dog which has without provocation attacked and injured (or killed) anyone cannot be redeemed; it must be killed. The same is true of anyone legally sentenced to death in faithfulness to God\u2019s law: they cannot be redeemed from death. However, we cannot by vow devote to God what His law forbids, i.e., the shedding of innocent blood; hence, Jephthah\u2019s sacrifice of his daughter was murder (Judges 11:30\u201340). No vow can supercede or contravene God\u2019s law. Thus, the thing banned had to be what God required to be destroyed, not what man decided. The devoted thing (v. 28) means the cut-off or the excluded thing.
\nThere were three kinds of bans: first, the war ban; second, the justice ban, required by God\u2019s law. These first two forms had to be in conformity to God\u2019s law or an express special revelation. In this case, third, we have the private ban, one coming from the head of a household. This too had to be in terms of God\u2019s law. Because in much of history men have lived in isolation from courts, justice had to be local and in that sense \u201cprivate.\u201d An isolated community would have necessary legal decisions to make, as would an isolated rancher. These had to be in terms of God\u2019s law, and no evasion was permitted. Precisely because in such cases the inclination would be to overlook justice, this law is given.
\nThis law applied to fields which for one reason or another were banned or devoted. There have been occasions when a piece of land has been the reason for a murderous quarrel between relatives and has then been devoted to God.
\nThird, vv. 30\u201331, we have laws relative to tithes. No man, of course, can vow a tithe to God, because the tithe is already the Lord\u2019s. The law deals with the redemption of tithes in kind. If a man vows a tithe of his sheep, he shall give every tenth sheep to the Lord. As the sheep were herded past him, every tenth sheep animal was marked by a staff tipped with paint. These marked animals then belonged to God, irrespective of their condition. If the owner then decided to keep the sheep, he had to redeem them at their full value plus twenty percent.
\nIf a man switched animals in separating the tenth animals for his tithe, then both the original animal and its replacement belonged to God and could not be redeemed. The tithes were normally given to the Levites, who then tithed the tithe to the priests for worship (Num. 18:20\u201332).
\nFourth, v. 34, we have the conclusion. We are reminded that this is God\u2019s word, His commandments, spoken to Moses on Mount Sinai. In the years prior to World War II, a word popular with the clergy was ineffable, i.e., incapable of being expressed by words. The word was especially in favor among modernist preachers and theologically fuzzy evangelicals. They spoke of the ineffable Christ, our ineffable faith, and so on, and they popularized the notion that words cannot describe Christ or our faith. Of course, what is beyond our world and experience words cannot convey to us, and thus the Bible does not describe heaven for us. However, the whole point of revelation, of the Bible, is that God gives us His enscriptured word, and Jesus Christ, His incarnate Word.
\nHe who rules eternally and universally over a universe which is totally His creation, has given us language, not as a vague cloud of connotation, but as a means of exact communication. The fact of vows makes clear the precision God requires in our speech.
\nThe modern state insists, through its Hegelian doctrine of developing and changing meaning, that both language and law are human products and necessarily imprecise and changing. It is therefore hostile to propositional truth and to a Biblical doctrine of language. For us, however, language is God\u2019s instrument of revelation and is given to us to hear Him, and to exercise dominion in terms of the revealed and heard word.<\/p>\n
Appendix<\/p>\n
1) One of the interesting developments within Western Christianity was the jubilee of the Roman Church. Its origins are unknown. It is possible that sabbath years and the jubilee were observed somewhere to some degree, but we do not know. What we do know is that the jubilee in some form was seen as important.
\nA curious development took place. The premise of the sabbath years is the forgiveness of debt, or, no long-term debt, and, of the jubilee, a restoration to the family land. The Roman jubilee transposed this doctrine to the realm of sin, i.e., the forgiveness of sins. The ceremonies of the papal celebration of the jubilee made this very clear, as witness the medieval prayer by the pope:<\/p>\n
O Lord, who by Thy servant Moses didst institute among the children of Israel the Jubilee and year of remission, grant through Thy goodness to us, who have the honour to be called Thy servants, to commence happily this present Jubilee, ordained by Thy authority; and in which it has been Thy will to set open to Thy people in a most solemn manner this door through which to enter Thy temple, to offer their prayers in the presence of Thy Divine Majesty; that thereby having obtained plenary and absolute remission of all our sins, we may, at the day of our departure out of this world, be conducted through Thy mercy to the enjoyment of the heavenly glory, through Jesus Christ. Amen.<\/p>\n
The law is here spiritualized to give it a new meaning. This process of spiritualization is common to Catholicism and to Protestant antinomianism.
\nThe jubilee observance for Rome did require true repentance, confession and communion, visits to the appointed basilicas, prayer for the pope\u2019s intention, and more. It was also accompanied by acts of charity. It is clearly wrong to neglect this aspect of the Roman Jubilee and its indulgences.
\nHowever, it is equally wrong to overlook the fact that the indulgence system of the Roman Jubilee became the serious evil that Luther declared it to be. John, or Johann, Tetzel did preach with full authority:<\/p>\n
As soon as the coin in the coffer rings
\nThe soul from purgatory springs.<\/p>\n
Tetzel, a Dominican monk, was caught in adultery and was sentenced to death, but freed by the church. His sale of indulgences was highly profitable, and the indulgences were for past and future sins. One knight bought an indulgence and then robbed Tetzel of his sales\u2019 money. When the knight was tried, he produced his certificate of indulgence and went free, to Tetzel\u2019s disgust. Tetzel boasted that his indulgences had saved more souls than St. Peter.
\nWhen men try to improve on God\u2019s law-word, they open the door to monstrous evils. The spiritualizing of God\u2019s law, and antinomianism, supplants God\u2019s word with man\u2019s \u201cwisdom,\u201d and the result is evil.
\n2) The Biblical law against sexual intercourse with a menstruating woman has a curious reference in the memoirs of a doctor, as related to Alan Wykes. The doctor, a specialist in venereal diseases, referred to the matter thus:<\/p>\n
Occasionally there\u2019s some confusion between gonorrhoea and a non-venereal, but sexual, disease that\u2019s popularly knows as \u201chusband\u2019s clap,\u201d which has somewhat similar symptoms and is caused by having intercourse when one of the partners is below par in health or when the woman\u2019s period is imminent.<\/p>\n
The same doctor reported that, in 1910, Adolf Hitler contracted syphilis from a Jewish prostitute. At the time, he was living with two Jewish friends and the girl. His condition, untreated, led to his mental condition and instability.
\n3) A writer favorable to homosexual \u201cliberation,\u201d Michael Goodrich, reports that medieval antinomians dismissed homosexuality as a sin for those \u201cin the Spirit.\u201d He notes also, as have others, that homosexuality was seen as a royal prerogative, and that the Joachimites may have justified it.
\nIn contrast, Paul of Hungary (d. 1242) saw four sins as crying out to God for retribution: sodomy, a crime against nature; murder, another crime against nature and life; the oppression of widows, an unnatural and offensive practice; and the withholding of wages from laborers, a violation of justice.<\/p>\n
Scripture Index<\/p>\n
Genesis
\n1:22 293
\n1:26\u201328 4, 299, 306, 381
\n1:27 4
\n1:27\u201328 408
\n1:28 4, 293
\n1:29 116
\n1:31 109, 261, 323
\n2:7 4, 154
\n2:23 269
\n2:24 192
\n3:1 242, 306
\n3:1\u20135 322
\n3:5 10, 61, 66, 172, 177, 230, 259, 306, 321, 328, 339
\n3:8 380
\n3:17 159, 351, 353
\n3:17\u201319 207
\n4:1 154
\n4:8 177
\n4:8\u201314 113
\n4:23\u201324 177
\n6:1\u20138:22 207
\n6:19\u201320 298
\n7:2\u20133 113, 298
\n7:8\u20139 113
\n8:17 293
\n8:20 113
\n9:4\u20136 113\u2013114
\n9:6 114, 340
\n11:4 155
\n14:14 364
\n15 390
\n17 390
\n17:12 299
\n18 248
\n19:4\u20135 185
\n19:9 185
\n27:28 100
\n30:1 129
\n32:32 116
\n35:2 192
\n45:18 20
\n45:27 362
\n48:14 336
\n49:20 71<\/p>\n
Exodus
\n2:2 336
\n3:1\u20136 43
\n4:20\u201326 237
\n9:29 214, 217, 373
\n21:16 367
\n21:20\u201321 367
\n21:26 367
\n21:26\u201327 367
\n12:5 284
\n12:14 280
\n12:17 280
\n12:38 90, 364
\n12:43\u201351 237
\n12:44 367
\n13:2 238, 408
\n15:1\u201322 304
\n16 301
\n16:10 92
\n16:16\u201319 333
\n16:36 305
\n18:13\u201326 222
\n19:4\u20136 78
\n19:6 80
\n19:10\u201315 150
\n19:14\u201316 124
\n20 301
\n20:7 33, 215
\n20:8\u201311 352
\n20:10 303
\n20:12 209, 245
\n20:13 61, 219
\n20:14 219
\n20:15 219, 288
\n20:16 33, 219
\n20:17 219
\n21:1\u20136 365
\n21:2 302, 366
\n21:6 280
\n21:7 233
\n21:12\u201314 340
\n21:17 263, 407
\n21:18\u201325 340
\n21:26\u201327 365
\n21:29 340
\n21:33\u201336 340
\n21:35\u201336 340
\n22:1 42
\n22:1\u20139 42
\n22:6 340
\n22:8 280
\n22:16\u201317 201, 232
\n22:19 202, 268
\n22:25 363
\n22:28 335
\n22:30 291, 297, 299
\n22:31 113
\n23:1\u20132 25
\n23:6\u20137 25
\n23:9\u201312 345
\n23:11 370
\n23:12 302
\n23:16 326
\n23:19 238, 298
\n24:15\u201317 92
\n25:6 12
\n25:31 332
\n25:31\u201340 332
\n27:20\u201321 332
\n27:21 280
\n28:2 87, 333
\n28:15 280
\n28:38 34
\n28:40 87, 333
\n28:43 280
\n29:33 290
\n29:38\u201342 43
\n29:42\u201346 79, 83
\n29:45\u201346 79
\n30:10 155
\n30:33 96
\n31:13 263
\n31:13\u201317 276
\n31:14 303
\n32 84, 91
\n34:19 408
\n34:19\u201320 238
\n34:20 303
\n34:21 302
\n34:22 326
\n34:26 34, 298
\n35:2\u20133 303
\n39:30 2<\/p>\n
Leviticus
\n1:1\u201317 6
\n1:2 7, 69
\n1:3 284
\n1:4 6, 336
\n1:5 7
\n2:1 69
\n2:1\u201316 12, 49
\n2:1\u20133 13
\n2:3 102
\n2:3, 10 13
\n2:4 12
\n2:4\u201311 13
\n2:5 12
\n2:7 12
\n2:10 13
\n2:13 7, 13
\n2:14\u201316 12\u201313
\n3 22
\n3:1\u201317 18, 211
\n3:2 18\u201319, 34
\n3:5 20
\n3:8 19, 34
\n3:9 21
\n3:11 20, 299
\n3:13 19, 34
\n3:16 299
\n3:16\u201317 20
\n3:17 116
\n4 84, 99
\n4:1\u201335 25
\n4:3 25
\n4:3\u20134 336
\n4:3\u201312 25
\n4:4 27
\n4:5\u201310 27
\n4:5\u201316 102
\n4:6\u20137 27
\n4:7 26\u201327
\n4:11 27
\n4:11\u201312 27
\n4:12 26\u201327
\n4:13\u201321 25
\n4:14 25
\n4:15 27
\n4:17\u201318 27
\n4:18 26
\n4:19 27
\n4:21 27
\n4:22\u201323 30
\n4:22\u201326 25, 33
\n4:23 25, 27
\n4:24 27
\n4:25 26\u201327
\n4:26 27
\n4:27 25
\n4:27\u201328 30
\n4:27\u201331 34
\n4:28 25, 27
\n4:29 27
\n4:30 26\u201327
\n4:31 27
\n4:35 25
\n5:1 32, 69
\n5:1\u20133 26
\n5:1\u20134 33
\n5:1\u201319 32
\n5:2\u20133 33
\n5:4 33
\n5:5\u20136 35\u201336
\n5:6 33
\n5:14\u201319 34, 61
\n5:15 34, 45, 69
\n5:16 34
\n25 34
\n6:1\u20136 42
\n6:1\u20137 32, 45
\n6:1\u201313 41
\n6:4 43
\n6:4\u20135 44
\n6:5 33, 289
\n6:8\u201311 43
\n6:13 44
\n6:14\u201318 47
\n6:14\u201323 47
\n6:18 48, 54\u201355
\n6:19\u201323 48
\n6:20 48
\n6:22\u201323 48
\n6:24\u201329 33
\n6:24\u201330 53
\n6:25 54, 103
\n6:26 53
\n6:27 54\u201355
\n6:28 54
\n6:29 53
\n6:30 53
\n7:1\u20137 33
\n7:1\u201310 59, 61
\n7:11\u201326 211
\n7:8 6
\n7:11\u201321 63
\n7:11\u201334 20
\n7:12 297
\n7:12\u201315 64
\n7:14 211
\n7:15 297
\n7:15\u201336 18
\n7:16 64
\n7:19 65
\n7:20 55
\n7:21 55
\n7:22\u201327 69
\n7:23 69
\n7:23\u201325 116
\n7:25 55
\n7:28\u201338 73
\n7:30 73\u201374
\n7:30\u201336 211
\n7:32 73
\n7:32\u201334 64
\n7:34 73\u201374
\n7:36 25
\n7:38 82
\n8 21, 83, 144
\n8:1\u201313 77
\n8:2 279
\n8:3\u20134 82
\n8:3\u20139 280
\n8:6 79
\n8:7\u201313 79
\n8:9 82
\n8:10\u201311 79, 87
\n8:12 79
\n8:13 82
\n8:14\u201327 82
\n8:14\u201328 79
\n8:14\u201336 82
\n8:17 82
\n8:18\u201321 82
\n8:21 82
\n8:22\u201323 82
\n8:24 87, 280
\n8:29 82
\n8:30 79
\n8:31 79, 82
\n8:34 82
\n8:36 82
\n9\u201310 82
\n9:1 90
\n9:1\u20133 91
\n9:1\u201324 90
\n9:2 91
\n9:3 90
\n9:4\u20136 7
\n9:6\u20137 82
\n9:7 90
\n9:8\u201311 91
\n9:9 90, 102
\n9:10 82
\n9:12\u201316 91
\n9:13 90
\n9:15 90\u201391, 102
\n9:17 91
\n9:18 90
\n9:18\u201321 91
\n9:21 82
\n9:22\u201324 90
\n9:23\u201324 92
\n10 105, 153
\n10:1\u20133 55
\n10:1\u201311 95
\n10:3 297
\n10:6 98
\n10:6\u20137 99, 104
\n10:7 82
\n10:8\u201311 100
\n10:9 104
\n10:10 100, 203
\n10:12\u201315 101
\n10:12\u201320 101
\n10:13 82, 101
\n10:15 82
\n10:16\u201318 104
\n10:17 27, 54, 103
\n10:18 102
\n11 111, 113, 116, 118, 122
\n11\u201312 128
\n11\u201314 74
\n11\u201316 107, 113
\n11:1\u20138 107, 111\u2013112
\n11:8 111
\n11:9\u201328 116
\n11:11 111
\n11:18 129
\n11:24 118
\n11:24\u201325 118
\n11:24\u201340 111
\n11:24\u201345 118
\n11:25 118
\n11:27 118
\n11:27\u201328 118
\n11:28 118
\n11:29\u201347 122
\n11:31 118
\n11:32 118
\n11:39 118
\n11:39\u201340 118
\n11:41 118
\n11:44 7, 229
\n11:45 7, 124, 297
\n12 129
\n12:1\u20138 127
\n12:2 127, 195
\n12:2\u20133 298
\n12:4 130
\n12:5 118
\n13 143
\n13\u201314 134, 144
\n13:1 109
\n13:1\u20138 136
\n13:1\u201359 134
\n13:2\u201346 134
\n13:33 136
\n13:45 136
\n13:45\u201346 118
\n13:47\u201348 134
\n13:47\u201359 136
\n13\u201314 111
\n14 142
\n14:1\u201320 26
\n14:1\u201357 142
\n14:8 143
\n14:33 109
\n14:33\u201353 143
\n14:34 239
\n14:54\u201357 143
\n15 111, 149
\n15:1 109
\n15:1\u201333 148
\n15:2\u201315 149
\n15:13 118
\n15:16\u201318 149
\n15:19\u201324 150
\n15:24 195\u2013196
\n15:25\u201330 149\u2013150
\n15:31 7, 150
\n15:31\u201333 150
\n16 21, 153, 171, 321
\n16:1 154
\n16:1\u20133 153
\n16:2 155
\n16:3 155, 158
\n16:4 157
\n16:4\u201310 157
\n16:6 158
\n16:11 167
\n16:11\u201328 164
\n16:12\u201313 167
\n16:13 165
\n16:14 167
\n16:15 167
\n16:16 26, 164, 167
\n16:16\u201319 166
\n16:18\u201319 167
\n16:20\u201322 167
\n16:20\u201328 158
\n16:21 159, 166
\n16:23\u201324 167
\n16:24\u201325 167
\n16:29 155, 169, 303
\n16:29\u201334 169
\n16:30 172
\n16:31 169
\n16:34 155, 169
\n17 176\u2013177, 180
\n17\u201326 179
\n17:1\u201316 176
\n17:3\u20137 178
\n17:4 55
\n17:7 177, 181, 261
\n17:8\u20139 178
\n17:9 55
\n17:10 242
\n17:10\u201316 178
\n17:10\u201319 178
\n17:11 7, 70, 181
\n17:13 177
\n17:13\u201314 179
\n17:14 178
\n17:15\u201316 179
\n18 183, 185
\n18:1\u20135 183
\n18:2 183
\n18:3 184
\n18:3\u20135 183
\n18:4\u20135 165, 184
\n18:5 10, 184
\n18:6 190
\n18:6\u201318 187
\n18:6\u201319 200
\n18:7\u20138 268
\n18:15 268
\n18:17 268
\n18:18 191
\n18:19 150, 195\u2013196, 352
\n18:20 200, 268
\n18:20\u201323 199
\n18:21 199\u2013200, 203, 297
\n18:22 201, 268
\n18:22\u201323 243
\n18:23 201, 268
\n18:24 206
\n18:24\u201325 196\u2013197
\n18:24\u201328 206
\n18:24\u201330 159, 204\u2013205, 207\u2013208, 353
\n18:25 206
\n18:26 206
\n18:27 197
\n18:28 206
\n18:29 55, 205
\n18:30 197, 205
\n19 209, 213, 217, 249
\n19:1\u20132 4
\n19:1\u20138 209
\n19:2 199, 204, 209, 229
\n19:3 209\u2013210
\n19:4 211
\n19:5 212
\n19:5\u20138 20
\n19:8 55, 211
\n19:9\u201310 212, 214, 313
\n19:9\u201315 213
\n19:10 213
\n19:11\u201312 215
\n19:12 203
\n19:13 215
\n19:14 213, 216
\n19:15 216\u2013217
\n19:16\u201318 219
\n19:17 221\u2013224
\n19:18 209, 219, 224\u2013225, 247, 363
\n19:18\u201319 229
\n19:19 227, 243
\n19:20\u201322 231\u2013233, 235
\n19:23 239
\n19:23\u201325 237
\n19:24 239
\n19:26 178, 242
\n19:26\u201331 241
\n19:27 242, 244
\n19:27\u201328 111, 243
\n19:28 243
\n19:29 111, 241\u2013242
\n19:30 244, 247
\n19:31 244, 247
\n19:32 247
\n19:32\u201337 245
\n19:33\u201334 247
\n19:33\u201337 224
\n19:35\u201337 25, 248
\n19:37 297
\n20 275
\n20:1 253
\n20:1\u20135 251, 253
\n20:2 254
\n20:3 203
\n20:4 254
\n20:5 253
\n20:6 111, 259\u2013260
\n20:7 263, 332
\n20:7\u20138 265
\n20:7\u20139 263
\n20:8 263
\n20:9 254, 263\u2013264
\n20:10 201, 232, 268
\n20:10\u201321 267, 270
\n20:11\u201313 263
\n20:11\u201314 268
\n20:12 253, 270
\n20:13 202, 253, 268
\n20:14 270
\n20:15 253
\n20:15\u201316 202, 268
\n20:16 253, 264
\n20:17 254, 268\u2013269
\n20:17\u201318 55
\n20:17\u201321 268
\n20:18 150, 195\u2013196, 352
\n20:19 210
\n20:20\u201321 268
\n20:22\u201326 353
\n20:22\u201327 271
\n20:23 272
\n20:24\u201326 113
\n20:26 272
\n20:27 254, 260, 262, 264, 273
\n21 275
\n21:1 277
\n21:1\u20134 111
\n21:1\u20139 275\u2013276
\n21:2 210
\n21:6 203, 299
\n21:7 277
\n21:8 299
\n21:9 277
\n21:10 279, 281
\n21:10\u201312 98
\n21:10\u201315 279
\n21:11\u201312 280
\n21:13\u201314 281
\n21:15 282
\n21:16\u201324 283, 285, 288
\n21:17 243, 299
\n21:22 284
\n22:1\u201316 287
\n22:2\u20139 288
\n22:3 55, 288
\n22:9 288
\n22:10 290
\n22:10\u201316 288\u2013289
\n22:11 253
\n22:12 96
\n22:15\u201316 288
\n22:17\u201325 291
\n22:18 294
\n22:21 64
\n22:21\u201325 20
\n22:22 291
\n22:23 64, 291
\n22:24 292
\n22:25 299
\n22:26\u201333 297
\n22:27 297, 299
\n22:28 297
\n22:29 297
\n22:30\u201333 297
\n22:31 297
\n22:32 203, 297, 299
\n22:33 297
\n23:1\u20138 301
\n23:3 302
\n23:5 302
\n23:6 302
\n23:8 302
\n23:9\u201314 305
\n23:10 238\u2013239
\n23:11 308
\n23:13 305
\n23:14 305
\n23:15\u201321 309
\n23:17 310
\n23:21 310
\n23:22 214, 309, 313, 319
\n23:23\u201325 317
\n23:24 317
\n23:26\u201332 155, 321
\n23:28 302
\n23:29 322
\n23:30 322
\n23:30\u201332 303
\n23:33\u201344 325
\n24:1\u20134 331
\n24:1\u20139 331
\n24:3 332
\n24:5\u20139 331, 333
\n24:10\u201316 335, 339
\n24:10\u201323 82
\n24:11\u201312 276
\n24:12 335
\n24:10\u201316 254
\n24:14 336
\n24:15 336
\n24:17\u201323 339
\n25 319, 343, 375, 377, 381
\n25:1 345
\n25:1\u20137 343
\n25:2 239, 302
\n25:6\u20137 343
\n25:8 302
\n25:8\u201317 347
\n25:9 155, 317
\n25:10 348, 351
\n25:14\u201317 314
\n25:17 314, 350
\n25:18\u201319 319, 351
\n25:18\u201322 352
\n25:18\u201324 351
\n25:19 206
\n25:23 353, 370
\n25:23\u201328 403
\n25:25\u201334 355
\n25:35 314, 349, 362
\n25:35\u201338 361, 364
\n25:36 362
\n25:36\u201337 363
\n25:38 365
\n25:39 366
\n25:39\u201346 365
\n25:42 366\u2013367
\n25:47\u201355 369\u2013370, 372
\n25:55 370\u2013371
\n26 164, 259, 377
\n26:1 375
\n26:1\u20132 375\u2013376
\n26:2 375\u2013376
\n26:3\u201313 379
\n26:3\u201346 375
\n26:4 206, 380
\n26:4\u20135 387
\n26:6 380
\n26:9 386
\n26:11 381
\n26:12 380
\n26:13 382
\n26:14\u201317 385
\n26:14\u201338 205
\n26:14\u201339 384\u2013385
\n26:17 386
\n26:18 386
\n26:18\u201320 386
\n26:19 387
\n26:21 384
\n26:21\u201322 387
\n26:23\u201324 384
\n26:23\u201326 388
\n26:25 388
\n26:27\u201328 384
\n26:27\u201331 388
\n26:29 389
\n26:32\u201339 389
\n26:40 391\u2013392
\n26:40\u201341 384
\n26:40\u201346 391
\n26:41 392
\n26:43 392\u2013393
\n26:44 392\u2013393
\n26:45 393
\n26:46 394
\n27 55, 395
\n27:1\u201313 395\u2013396
\n27:2\u201325 409
\n27:3 396
\n27:4 396
\n27:5 396
\n27:8 397
\n27:9 397
\n27:9\u201313 409
\n27:11\u201313 397
\n27:14\u201315 402, 409
\n27:14\u201325 401\u2013402
\n27:16\u201324 403
\n27:16 300
\n27:16\u201324 402
\n27:16\u201325 409
\n27:19 404
\n27:20 404
\n27:20\u201321 403
\n27:21 404
\n27:22\u201324 403
\n27:23 403
\n27:25 404
\n27:26\u201327 408
\n27:26\u201334 407\u2013408
\n27:28 409
\n27:28\u201329 408
\n27:30\u201331 409
\n27:30\u201333 408
\n27:34 408, 410<\/p>\n
Numbers
\n2:2 336
\n3:12 79
\n5:6\u20137 35\u201336
\n5:6\u20138 34
\n5:7 42
\n5:8 33
\n6 143
\n6:6\u20137 111
\n6:13\u201320 55
\n6:24\u201326 91
\n8:3 332
\n8:10\u201322 73
\n8:16 79, 238
\n8:19 74
\n9:6\u20137 111
\n11:8 12
\n12:1\u201315 84
\n12:9 136
\n15:2 310
\n15:3 64
\n15:3\u20134 64
\n15:32\u201336 254, 276
\n15:40 297
\n16:40 96
\n18:12 20
\n18:20\u201332 410
\n18:25\u201328 74
\n18:26\u201332 356
\n18:29\u201332 74
\n19 143
\n22\u201324 51
\n25:1\u201318 19
\n25:8 19
\n28:2 299
\n28:3\u20138 43
\n29:7 303
\n29:8\u201311 168
\n30:1\u201316 401
\n35:2 356
\n35:26 276
\n35:31 340
\n35:33\u201334 353
\n36:4 370<\/p>\n
Deuteronomy
\n1:9\u201318 222, 284
\n1:17 280
\n4:1 165
\n4:40 297
\n5:11 407
\n5:14 303
\n5:16 209, 407
\n5:17 407
\n5:19 288
\n5:20 407
\n6:4\u20139 7
\n6:9 244
\n7:11\u201315 119
\n8:1\u20133 302
\n8:17\u201318 310
\n8:18\u201320 114
\n10:8 74
\n11:17 206
\n12:5\u20136 177
\n12:6\u20137 64
\n12:11\u201314 177
\n12:12 211
\n12:18\u201319 211
\n12:23\u201325 178
\n13:6 254
\n13:11 254
\n14 113
\n14:1 111
\n14:1\u20132 243
\n14:2 263
\n14:4\u20135 116
\n14:4\u201321 111
\n14:8 129
\n14:21 298
\n15:1 302, 370
\n15:1\u20136 38, 343
\n15:1\u201318 347
\n15:4 357
\n15:12\u201318 365
\n15:19 34, 238
\n15:19\u201323 128
\n16:9\u201312 309
\n16:11 20
\n17:1 284
\n17:2\u20135 254
\n17:14\u201320 28
\n18:1 277
\n18:9\u201314 259
\n19:16\u201321 275
\n19:17 280
\n19:21 340
\n20:19\u201320 298
\n21:10\u201314 232
\n21:18\u201321 254
\n22:5 228
\n22:6 244, 297
\n22:6\u20137 291, 297
\n22:8 244, 340
\n22:9 244
\n22:9\u201311 227
\n22:10 244
\n22:11 244
\n22:13\u201321 277
\n22:19 244
\n22:20\u201325 201
\n22:22 268
\n22:23 232
\n22:23\u201324 232, 253
\n22:23\u201327 233
\n22:28\u201329 201, 232
\n23:1 284, 293
\n23:7\u20138 335
\n23:15\u201316 365
\n23:18 202
\n23:19 363
\n23:19\u201320 362
\n23:21\u201323 396
\n24:14\u201315 13, 216
\n24:19\u201322 214, 313
\n24:22 214
\n25:4 13
\n25:5 96
\n25:5\u201310 191
\n25:13\u201315 248
\n25:13\u201316 25
\n26:1 238
\n26:4\u20135 34
\n27:18 216
\n27:19 248
\n27:26 230
\n28 164, 259, 319, 385
\n28:1\u201314 32
\n31:9 74
\n31:9\u201313 345, 347
\n31:10 370
\n31:26 165
\n32:14 20
\n32:35 225
\n32:43 206
\n33:10 74, 277<\/p>\n
Joshua
\n1:1\u20139 381
\n5:2\u20139 237
\n5:11 305
\n7:25 270<\/p>\n
Judges
\n3:11 83
\n3:30 83
\n5:2 190
\n5:31 83
\n6:19\u201323 93
\n6:20\u201321 92
\n7:6 83
\n7:8 83
\n11:30\u201340 409<\/p>\n
Ruth
\n1:11 192
\n2:1\u201323 214
\n2:19 215
\n3:1 192, 210
\n4 350, 354
\n4:3 370<\/p>\n
1 Samuel
\n1:4\u201310 129
\n1:10\u201316 100
\n1:27\u201328 253
\n2:22 100
\n11:15 20\u201321
\n14:32\u201334 70
\n28:9 259
\n28:10\u201325 259<\/p>\n
2 Samuel
\n6:1\u20138 55
\n15:2\u20136 215
\n24:24 294<\/p>\n
1 Kings
\n1:19 21
\n8:2 326
\n8:65 326
\n13 51
\n17:12 12
\n18:38 92
\n19:16 79
\n21 354
\n21:8 348<\/p>\n
2 Kings
\n4:1 366
\n12:4 397
\n15:20 396
\n17:25 387
\n18:19\u201325 341
\n19:29 347<\/p>\n
1 Chronicles
\n6:31 74
\n9:14\u201333 74
\n9:22 74
\n9:26 74
\n11:8 362
\n12:40 12
\n16:29 333
\n23:4 74
\n23:8 74
\n23:24 74
\n23:27\u201332 74
\n23:28 74
\n29:14 238<\/p>\n
2 Chronicles
\n7:1\u20132 92
\n19:8 74
\n19:11 74
\n20:19 74
\n26:16\u201323 55
\n26:21 137
\n31:14 64
\n35:8\u20139 64
\n36:21 345<\/p>\n
Nehemiah
\n4:2 362
\n5:1\u201313 370
\n5:4\u20135 366
\n7:73\u20138:12 318
\n8:9\u201312 318\u2013319
\n8:10 329
\n8:13\u201318 326
\n9:24\u201325 71<\/p>\n
Job
\n12:1\u20133 29
\n12:2 176, 213
\n32:8 12
\n32:9 246
\n38:7 317
\n42:7\u20138 246
\n42:9\u201310 247<\/p>\n
Psalms
\n11:3 342
\n24:1 334, 348, 352, 373
\n24:4 289
\n33:8\u201312 29
\n37:1\u201311 312
\n42:1 74
\n44:1 74
\n50:16\u201322 220
\n51:7 289
\n54:6 64
\n81 317
\n96:11\u201313 206
\n99:1 155
\n99:8 225
\n100:1\u20135 64
\n103:12 168
\n104:15 100
\n106:28\u201331 19
\n106:37\u201338 254
\n109:18 12
\n118:1 327
\n118:29 327
\n119:108 65
\n119:133 87
\n119:151 87
\n119:165 87
\n126:6 320
\n127:3 129, 254
\n141:5 12
\n146:3 245
\n146:5\u201310 245<\/p>\n
Proverbs
\n3:27 28
\n6:27\u201333 201
\n7:1\u201327 188
\n8:36 10, 38, 239
\n11:14 28
\n12:2 282
\n12:4 282
\n12:10 283
\n14:12 276
\n14:21 28
\n14:28 28
\n14:34 269
\n14:35 28
\n15:8 293
\n16:10 28
\n16:12 28
\n16:14\u201315 28
\n16:25 276
\n16:31 246
\n19:12 28
\n20:20 263
\n20:25 396
\n20:28 28
\n20:29 246
\n21:7 28
\n21:9 282
\n22:7 38
\n24:6 28
\n25:4 256
\n25:24 282
\n28:16 28
\n30:11 263
\n30:17 263<\/p>\n
Ecclesiastes
\n5:4\u20135 396
\n11:1 320<\/p>\n
Isaiah
\n1:6 12
\n1:15 289
\n3:5 246
\n3:12 246
\n5:7\u201310 370
\n11:1\u20139 385
\n11:6, 9 1
\n12:3 327
\n15\u201324 28
\n24:4\u20135 206
\n24:5 289
\n28:13\u201316 261
\n29:13\u201314 353
\n33:22 280
\n37:30 347
\n38:9 362
\n42:8 50
\n44:3 327
\n47:1 398
\n50:1 366
\n53:10 53
\n58:7 366
\n59:3 289
\n61:1 347, 370
\n61:1\u20136 347
\n61:2 347<\/p>\n
Jeremiah
\n2:7 111
\n2:23 111
\n3:2 111
\n4:2 397\u2013398
\n6:10\u201319 204, 207
\n7:1\u201315 208
\n7:20 111
\n7:31 254
\n8:10 208
\n9:26 243
\n11:23 370
\n19:4 254
\n23:12 370
\n25:23 243
\n32:6 354
\n32:34 289
\n33:25 228
\n34:8\u201311 366
\n49:32 243
\n50:15 225<\/p>\n
Lamentations
\n3:22\u201327 393<\/p>\n
Ezekiel
\n5:11 289
\n5:17 387
\n14:15 387
\n14:21 387
\n16:13 12
\n16:16 12
\n18:4 196
\n18:5 198
\n18:5\u20139 195\u2013196
\n18:6 196\u2013198
\n18:6\u20138 196
\n18:8 197
\n18:9 196
\n18:17 364
\n20:7\u20138 289
\n20:43 289
\n22:3 289
\n22:10 195
\n22:24 289
\n22:29 289
\n23:37 254
\n23:37\u201339 254
\n24:21 387
\n28:18 289
\n30:6 387
\n33:1\u20139 28
\n33:11 110
\n33:25 70, 178
\n33:25\u201326 116, 178
\n33:28 387
\n36:25 289
\n37:28 263
\n40:1 318
\n44:7 299
\n44:15\u201325 277
\n45\u201346 20
\n45:10\u201311 248
\n45:23 326
\n46:17 370
\n25:14 225<\/p>\n
Hosea
\n2:5 12
\n4:6\u20139 27
\n6:10 111<\/p>\n
Amos
\n2:6 366
\n3:2 99
\n4:6 386
\n4:8\u201311 386
\n5:18\u201320 92
\n5:22 20
\n8:4\u20136 216, 366
\n8:5 248
\n9:11 326
\n9:13 381<\/p>\n
Micah
\n2:2 348, 354
\n6:6\u20138 299
\n6:7 254
\n6:13\u201315 386
\n6:15 12
\n7:19 168<\/p>\n
Nahum
\n1:2 225<\/p>\n
Haggai
\n1:4 83
\n2:12\u201314 54<\/p>\n
Zechariah
\n9:7 178
\n13:1 289
\n14:20 57
\n14:20\u201321 1, 54, 331<\/p>\n
Malachi
\n1:6 13 8
\n1:6\u20138 294
\n1:7 21, 299
\n1:13\u201314 294
\n3:8\u201312 56, 217<\/p>\n
Matthew
\n3:4 116
\n4:4 15, 86, 104, 222, 306
\n5:13 393
\n5:14\u201316 332
\n5:18 271
\n5:19\u201320 263
\n5:21\u201324 408
\n5:23\u201324 45, 59
\n5:26 61
\n5:38 341
\n5:38\u201342 342
\n5:41\u201344 61
\n5:43 224
\n6:2 50
\n6:9 297, 300
\n6:12 348
\n6:31 76
\n6:33 45
\n7:15\u201320 219
\n7:16\u201320 61
\n7:20 197
\n7:24\u201325 263
\n8:21\u201322 104
\n8:22 277
\n9:18\u201326 279
\n10:8 309
\n10:16\u201320 85
\n10:30 323
\n10:37\u201342 281
\n12:22\u201324 60
\n12:25\u201337 60
\n12:33\u201335 61
\n12:36 60, 399
\n12:36\u201337 61
\n12:46\u201350 192
\n12:50 263
\n13:39 311
\n13:48 119
\n14:9 398
\n15:1\u20139 29
\n15:4 263
\n15:7\u20139 353
\n15:18\u201319 27
\n16:19 103
\n18:5 315
\n18:6 252\u2013253
\n18:11\u201314 221
\n18:11\u201320 224
\n18:15\u201317 222
\n18:15\u201320 222
\n18:18 103
\n18:18\u201320 222
\n18:25 366
\n19:27\u201330 350
\n20:25\u201328 316
\n21:8\u20139 327
\n21:28\u201332 385
\n21:33\u201341 349
\n22:1\u201314 129
\n22:13 129
\n22:23 191
\n22:37\u201340 368
\n22:39 224
\n23:29\u201333 30
\n24 208
\n25:3 12
\n25:34 350
\n25:35 315
\n25:40 248, 315
\n26:8 333
\n28:18\u201320 93, 381
\n28:20 354<\/p>\n
Mark
\n2:25\u201328 302
\n3:22 60
\n3:23\u201330 60
\n3:30 60
\n4:28 261
\n5:23 336
\n6:13 12
\n7:1\u201323 107
\n7:2 107\u2013108
\n7:3 108
\n7:7 108
\n7:9 108
\n7:9\u201313 290, 402
\n7:13 108
\n7:14 107
\n7:15 107
\n7:20\u201323 108
\n14:3\u20139 14
\n14:4\u20135 87, 333<\/p>\n
Luke
\n2:24 130
\n4:16\u201321 347
\n6:1\u201312 302
\n6:43\u201345 61
\n9:48 315
\n9:59\u201360 99
\n10:3 225
\n10:7 13, 76
\n10:25\u201337 225
\n10:27 224
\n10:34 12
\n11:2 300
\n11:14\u201316 60
\n11:17\u201323 60
\n12:7 323
\n12:48 26, 84, 99, 104, 278, 290, 392
\n12:59 61
\n14:26\u201327 99, 193
\n17:3 223
\n17:3\u20134 223
\n17:4 223
\n17:7\u201310 49
\n18:5\u201310 144<\/p>\n
John
\n1:4 279
\n1:4\u20139 328
\n1:9 332
\n1:14 381
\n3:5 124
\n4:14 327
\n5:19 280
\n6:32\u201335 299
\n6:35 48
\n6:53 180
\n6:53\u201356 180
\n7:37\u201339 328
\n8:12 328
\n8:36 39
\n11 279
\n11:47 37
\n11:48 37
\n11:50 37
\n12:12\u201313 327
\n14:6 15, 180, 279, 328
\n14:16 12
\n14:26\u201327 22
\n15:1\u20138 239
\n15:4 165
\n15:26 12
\n17:15 144
\n20:22\u201323 103<\/p>\n
Acts
\n2 311
\n2:1\u20134 310, 313
\n3:21 349
\n5:1\u201311 55
\n6:1\u20134 363
\n6:6 336
\n10:15 108
\n10:34\u201335 108
\n15:28\u201329 178, 272
\n15:29 180
\n16:16 273
\n23:12\u201321 398<\/p>\n
Romans
\n1:16\u201332 200
\n1:22\u201325 185
\n1:27 200
\n1:32 202
\n2:11 48
\n3:31 142
\n4:25 207
\n5:16\u201318 207
\n5:20 207
\n6:13 404
\n6:22 124
\n6:23 259, 359
\n7:4 404
\n8:1\u201339 2
\n8:14 404
\n8:18\u201323 307
\n8:18\u201325 351
\n8:19 350
\n8:19\u201322 298
\n8:23 306
\n8:28 167
\n11:16 306
\n12:1 299
\n12:1\u20132 86, 263, 292
\n12:3\u20135 86
\n13:1\u20134 28
\n13:8 38
\n13:8\u201310 225
\n13:9 224
\n6:11 404<\/p>\n
1 Corinthians
\n1:23\u201325 130
\n1:27\u201329 50
\n1:29 51
\n1:30 263
\n3:16 12
\n4:7 50
\n6:1\u20134 314
\n6:20 243
\n7:3\u20135 402
\n7:14 83
\n7:23 371
\n9:4\u20135 13
\n9:9 13
\n9:13 60
\n9:13\u201314 14, 76
\n10:16 48
\n10:23 108
\n10:25 108
\n10:31 263, 272
\n11:20\u201334 130
\n11:28 256
\n11:29\u201330 257
\n12:4 12
\n15:20 306
\n15:20\u201322 172
\n15:22 13
\n15:45\u201350 172, 273<\/p>\n
2 Corinthians
\n2:6 223
\n5:14 29
\n5:16 404
\n5:17 170
\n5:17\u201321 160
\n5:21 159
\n7:1 263
\n8:13 313
\n9:7 295
\n10:5 83, 334<\/p>\n
Galatians
\n1:8\u20139 51
\n2:20 404
\n5:1 170
\n5:14 224
\n6:1\u20132 224
\n6:6\u201310 13
\n6:16 380<\/p>\n
Ephesians
\n1:4 263
\n2:14 83
\n2:14\u201316 18
\n4:23\u201327 223
\n4:24 4, 408
\n5:8 318
\n5:14 318
\n5:27 284
\n6:5\u20136 368
\n6:6 368
\n6:7 368
\n6:9 368<\/p>\n
Philippians
\n2:12\u201313 263
\n2:14\u201315 292<\/p>\n
Colossians
\n1:20 18
\n3:10 4, 408<\/p>\n
1 Thessalonians
\n5:23 263<\/p>\n
2 Thessalonians
\n1:8 225
\n2:13 263<\/p>\n
1 Timothy
\n3:3 104
\n3:8 104
\n3:11\u201312 281
\n4:1\u20135 109
\n5:1\u20132 247
\n5:8 371
\n5:17 76
\n5:17\u201318 13
\n5:18 13
\n5:19\u201321 223<\/p>\n
2 Timothy
\n1:6\u20137 85<\/p>\n
Titus
\n1:2 380
\n1:6 281
\n1:14 109
\n1:15 109
\n2:14 204, 263
\n3:5 12, 204<\/p>\n
Hebrews
\n4:12\u201313 304
\n5:4 85
\n6:2 256
\n6:4\u20138 257
\n6:19 322
\n9:3 322
\n9:8 165
\n9:22 181
\n10:4\u20139 256
\n10:20 322
\n12:12\u201314 354
\n12:13 224
\n12:14 124, 263
\n12:28\u201329 66
\n12:29 43, 55, 399
\n13:1\u20132 248
\n13:4 129
\n13:15\u201316 65
\n13:16 65
\n24 363<\/p>\n
James
\n1:18 306\u2013307, 311
\n1:25 307
\n2:8 224
\n2:12 307
\n2:14\u201317 220
\n2:26 197
\n3:1 104
\n4:4 18
\n5:4 216
\n5:14 12
\n5:19\u201320 223\u2013224<\/p>\n
1 Peter
\n1:2 83
\n1:4 350
\n1:15\u201316 263
\n1:19 284
\n1:23\u201325 307
\n4:15 221
\n4:17 26, 84, 99, 104, 289, 392<\/p>\n
2 Peter
\n2:12\u201313 292
\n3:4 38
\n3:13 292
\n3:14 292<\/p>\n
1 John
\n3:4 32, 205, 268, 359
\n4:19 404<\/p>\n
Revelation
\n1:5\u20136 2
\n1:6 80, 280
\n1:20 332
\n3:16 206
\n6:15 217
\n14:4 307
\n21:1\u201322 307
\n21:5 239
\n21:24\u201326 225
\n22:15 202<\/p>\n","protected":false},"excerpt":{"rendered":"
Chapter Seventy-Eight The Meaning of Vows, Part II (Leviticus 27:14\u201325) 14. And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. 15. And if he that sanctified it will … <\/p>\n