The Bible

1 Corinthians 6:19-20 19 Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; 20 you were bought at a price. Therefore honor God with your bodies.

In the King James version the name/word - hector - does not appear at all.

Twelve Apostles The 12 apostles were people that were called by Jesus to follow, listen, obey and spread the word. Jesus' disciples were: 1.) Simon (whom He named Peter) 2.) Andrew 3.) James 4.) John 5.) Philip 6.) Bartholomew 7.) Matthew 8.) Thomas 9.) James son of Alphaeus 10.) Simon who was called the Zealot 11.) Judas son of James 12.) Judas Iscariot- later replaced with faithful Matthias. Note: Several disciples had their names changed, or were given additional descriptive names or titles to distinguish one from another; for example, John and his brother James were often called the "sons of Zebedee," or the "sons of thunder." There were many disciples but only 12 apostles (Mark 3:14) at any one time. The listing of Judas Iscariot as number 12 is not accurate; After his betrayal of Jesus and subsequent suicide, he was replaced with a disciple named Matthias (Acts 1:15-26). Memory Help Here's a poem to help you remember their names: Peter, Andrew, James and John, fishermen of Caperneum. Thomas and Matthew too, Phillip and Bartholemew, James his brother Thadeus, Simon and the one called Judas, twelve disciples here in all, following the Master's call. The book of Acts chapter 1 verse 13 gives the names of the eleven that met to pick a replacement for Judas Iscariat who betrayed Jesus. They picked Matthias as a replacement making their number 12 again. Answer Here is another song to help remember them: There were 12 disciples Jesus called to help him. Simon Peter, Andrew, James, his brother John. Phillip and Thomas, Matthew, James the son of Alphaeus, Thaddeus and Simon, Judas and Bartholomew.

Corban (Qorban-Hebrew)(Korban'-Greek) means an 'offering' or a 'gift dedicated to God', and was used in the Hebrew scriptures at: Leviticus 1:2, 3; 2:1; Numbers 5:15; 6:14, 21, Ezekiel 20:28 and 40:43. In Jesus time, the word was used in the paralell accounts at: Mark 7:9-13 and Matthew 15:3-6. A bad practice had developed among the Jews, ignoring the obligation of 'honoring one's parents'(Exodus 20:12)(Deuteronomy 5:16)(Ephesians 6:2), and caring for their needs as they aged. The religious leaders, had come up with the idea that if a person didn't want to share necessities with his parents, he simply had to say that these necessities were 'corban' or 'offerings dedicated to God' and he wouldn't have to share anything, though he could still use these on himself until his own death. As usual, the religious leaders of the day professed to honor God, but their hearts were far away from Him, consequently, hypocritical teachings such as this, were condemned by Jesus.-(Matthew 15:7-9)

Lucifer comes from the Latin words, lucem ferre, which mean "light-bearer", a name for the dawn appearance of the planet Venus which was to be seen as daylight approached. The origin of the name can be found in Isaiah chapter 14, which talks of the pomp and splendour of the king of Babylon, who had ruled the nations in anger, and his fate after his overthrow by the king of Persia. He had compared himself to the morning star (and was thus derisorily called 'Lucifer') and had thought that he would ascend into heaven and sit among the stars, but was now himself persecuted. He has become weak and like one of us; he will go to hell. This passage was misunderstood by Christian translators, resulting in the widespread Christian view that Lucifer and the devil are one. The Latin word for devil is diabolus.

1 Kings chapters 17-21 and 2 Kings chapters 1-2 are about Elijah. You can search BibleGateway.com or use google.

There is no person of that name in the Bible according to my concordance. Additional Answer: Your are probably referring to Simon the Sorcerer or Simon the Magician (in Latin Simon Magus) and he first appears in Acts 8:9-14. It is said by some that it was this Simon who was in Rome and not Simon Peter.

One view: You will find it in the same place where it says that "man has a soul" -- nowhere. The Bible reveals that man... and animals... are souls -- they don't have one. "...and man became a living soul." It doesn't say that God put a soul into man. "Soul" is translated from the Hebrew "nephesh," which merely means "mortal creature." The first place God inspired "nephesh" in the Bible is before "man became a living soul." Only the English translators didn't translate "nephesh" as "soul" in that passage. They translated it as "creature." "And God created great whales, and every living creature that moveth..." (Gen.1:21). The KJV Bible translates "nephesh" in a variety of different ways other than "soul": "any, appetite, beast, body, breath, creature, lust, man, me, mind, mortally, one, own, person, pleasure, them, they, thing." It says: "...that which befalleth the sons of men befalleth beasts [animals]; even one thing befalleth them: as the one dieth, so dieth the other; yea, they all have one breath; so that a man hath no preeminence above the beast... all go unto one place; all are of the dust, and all turn to dust again." (Eccle.3:19-20) The "spirit," of course, is another matter. Men and animals have a "spirit" within them: The spirit returns to God at death... but our "soul" [the mortal creature that we are] returns to the dust of the earth that it is. "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." (Eccle.12:7) Another view Nowhere in the Bible says that animals have souls. If you read Genesis in the Bible you will read about God's creations. Maybe you'll find your answer. Also: The word soul appears in the NKJ bible 322 times. From this verse it appears that people have souls Gen 35:18 And so it was, as her soul was departing (for she died), that she called his name Ben-Oni; but his father called him Benjamin. Deu 6:5 You shall love the LORD your God with all your heart, with all your soul, and with all your strength. And the soul lives on after death: 1Ki 17:21 And he stretched himself out on the child three times, and cried out to the LORD and said, "O LORD my God, I pray, let this child's soul come back to him." 1Ki 17:22 Then the LORD heard the voice of Elijah; and the soul of the child came back to him, and he revived. The soul can be saved Job 33:28 He will redeem his soul from going down to the Pit, And his life shall see the light. Heb 10:39 But we are not of those who draw back to perdition, but of those who believe to the saving of the soul. The soul is distinct from the spirit: Heb 4:12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. But nowhere does the Bible mention the soul of an animal. "Body and soul are the constituents of the man according to Mat_6:25; Mat_10:28; Luke 12:20; Act_20:10; body and spirit according to Luke 8:55; 1Co_5:3; 1Co_7:34; Jam_2:26. In Mat_26:38 the emotions are associated with the soul, in John 13:21 with the spirit; cf. also Psa_42:11 with 1Ki_21:5. In Psa_35:9 the soul rejoices in God, in Luk_1:47 the spirit. "Apparently, then, the relationships may be thus summed up 'Soma, body, and pneuma, spirit, may be separated, pneuma and psuche, soul, can only be distinguished' (Cremer)." * From Notes on Thessalonians, by Hogg and Vine pp. 205-207. Another view The Darby Translation does mention that animals and every living creatures are souls in Genesis 1:20-25"God went on to say let the waters swarm forth a swarm of living souls" vs 21 "and god proceeded to create the great sea monsters and every living soul-that moves about which the waters swarmed forth according to their kinds and every winged creature according to its kind and God got to see that it was good " Leviticus 24:18 "and the fatal striker of the soul of a domestic animal should make compensation for its soul" and as for human souls Ezekiel 18:4" Look all the souls to me they belong as the soul of the father belong father so like wise the soul of the son to me they belong the soul that is sinning it itself will die." Another view Let us look at Genesis Ch.2 v7 shall we and see what we can deduce from these words. Quote:- And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." End of Quote. If I interpret this correctly it means that both the body and the spirit of man are his soul. Man's spirit is not his soul, according to the bible. We now have to ask ourselves were the animals organised in the same way? The bible makes no mention of it, we then have to ask ourselves were they organised as man was? Though the bible does not say so, they never the less are living creatures with bodies and spirits, making them also living souls. I have given this answer for your consideration. A Jewish View וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל נֶפֶשׁ הַחַיָּה | הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב: And God created the great sea monsters, and every living creature that crawls, with which the waters swarmed, according to their kind, and every winged fowl, according to its kind, and God saw that it was good. - Bereishis(Genesis) 1:21 כָּל - All, Every All living creatures are refered to as נֶפֶשׁ וּלְכָל חַיַּת הָאָרֶץ וּלְכָל עוֹף הַשָּׁמַיִם וּלְכֹל | רוֹמֵשׂ עַל הָאָרֶץ אֲשֶׁר בּוֹ נֶפֶשׁ חַיָּה אֶת כָּל יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי כֵן And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat," and it was so. - Bereishis(Genesis) 1:29-30 נֶפֶשׁ - living spririt, soul. וַיִּיצֶר יְהֹוָה אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה: And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. - Bereishis(Genesis) 2:7 נִשְׁמַת - Soul of life, higher level of the soul. נֶפֶשׁ - living soul, lowest level of the soul. Everything has a soul at the level of נֶפֶשׁ. People has a higher soul נִשְׁמַת. Animals are driven by there emotions. People are (should be? / can be) driven by there Intellect. Short Answer It doesn't. [Although the Bible says human beings have souls, it does not say or imply animals also have souls. See Discussion (1) ]

No the name Scott does not appear in the King James Version.

He was merciful, letting them off with a warning instead of a beating.

8

If you are a Catholic, you will believe that souls go to purgatory before ascending to heaven. Answer According to biblical text the place you go to before going to heave is called earth. There is no biblical in-between where souls are sent after death as a matter of fact in the book of Ecclesiastes 12:7 which was written about flesh man, you find the following. "Then shall the dust return to the Earth as it was: and the spirit shall return unto God who gave it. There is however a separation which takes place once your soul arrives in heaven, upon your death. That account is written in the book of Luke chapter 16 starting about verse 20. There we learn that those who's works were not acceptable go to the other side of the great gulf fixed. They can see heave from that point but can not cross over to get to it. There is a lengthy discussion with Abraham and a wealthy man who had little to no good deeds to his name when he passed away. Be sure to translate the words of those verses in Luke, using a Greek Strong's concordance/dictionary and don't simply assume their meaning. There is a period of 1000 years of teaching which takes place under Christ and his elect which is defined in Revelation chapter 20 and which occurs after the defeat of anti-christ (satan playing the role of the false prophet). Those on the other side of the great gulf fixed, might be able to be redeemed at that time. Another Answer: From Genesis to Revelation, there is no other place for the dead called Purgatory or Limbo. These are teachings of men and not the Bible. The Scripture tells us that all will die and most all (except the firstfruits who are judged in the lifetimes) will be called to Judgement by Christ after the Millennial Rule (Ecclesiastes 12:7). Have you ever asked yourself why have a judgement process if someone has already received their reward/punishment at the time of their death? There are 3 Resurrections spoken of in the Scripture: the first is the firstfruits who will become the eternal bride of Christ - Jesus said the 2nd death had no way to impact these; the second is for the vast majority of mankind referred to as the Great White Throne Judgement; and the last of the relative few incorrigible who refuse to repent or had received God's Holy Spirit in their lifetimes and gave it up to continue their old sinful ways - referred to as the Unpardonable Sin.

The Greek word translated "manifold" (poikilos) means "of various colors or sorts." Thus, "manifold grace of God" (a phrase which appears only in 1 Peter 4:10) means that His grace is demonstrated in numerous different ways.

In the King James version the word - follow - appears 86 times the phrase - follow me - appears 25 times Gen 24:5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? Gen 24:39 And I said unto my master, Peradventure the woman will not follow me. Jud 8:5 And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian. 1 Kin 20:10 And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me. 2 Kin 6:19 And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. Psa 23:6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. Mat 4:19 And he saith unto them, Follow me, and I will make you fishers of men. Mat 8:22 But Jesus said unto him, Follow me; and let the dead bury their dead. Mat 9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. Mat 16:24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. Mat 19:21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. Mar 2:14 And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. Mar 8:34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. Mar 10:21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. Luk 5:27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. Luk 9:23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Luk 9:59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Luk 18:22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. Joh 1:43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Joh 10:27 My sheep hear my voice, and I know them, and they follow me: Joh 12:26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. Joh 13:36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. Joh 21:19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. Act 12:8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. and there are also these, which are close Joh 21:22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me. Jud 3:28 And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. the word - followers - appears 8 times 1 Cor 4:16 Wherefore I beseech you, be ye followers of me. 1 Cor 11:1 Be ye followers of me, even as I also am of Christ. the word - followeth - appears 15 times Joh 8:12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. the word - following - appears 43 times Deu 7:4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. 1 Sam 15:11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night. 2 Sam 2:22 And Abner said again to Asahel, Turn thee aside from following me: wherefore should I smite thee to the ground? How then should I hold up my face to Joab thy brother? 1 Kin 9:6 But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them:

Simon from Cyrene (Matt. 27:32; Mark 15:21). Little is known of Simon. Many Bible scholars believe that he was likely a Jew who was celebrating the Passover in Jerusalem. He had two sons, Alexander and Rufus. Cyrene was an important city in North Africa, where Libya is located today. Cyrene had a large Jewish population.

It means that someone has made an eccentric translation of the original Hebrew words. The Ark of the Covenant was the holy ark in which the two Stone Tablets inscribed with the Ten Commandments were held. It was a heavy wooden box covered with gold, with a gold lid. See Exodus ch.25. Link: Where is the ark of the Covenant?

Job 2:11,13 Matthew 7:12 Matthew 22:39 Romans 12:15 Hebrews 2: 5-18 1 Peter 3:8

No

Mark's Gospel is an excellent example in the use of chiastic structures and parallel structures, demonstrating an impressive literary ability on the part of its author. A chiastic structure is a literary sequence in which an opening set of events is contrasted with another set of events that mirrors the first, with the order reversed. A parallel structure is a literary sequence in which an opening set of events is contrasted with another set of events that parallels the first.The purpose of these structures is to link, by association, the two events of each pair in the minds of the readers, in order to create emphasis or develop a theme that would otherwise not be apparent. This answer will deal with the following examples: Framework structure This is a substantially updated look at the structure of Mark's Gospel as a whole. It also shows how the author uses nested structures to emphasise events in the main structure or subtly change their meaning. An alternative framework structure using a more traditional chiastic structure is also reviewed and compared to the first example. Passion structure Mark divides the last twenty four hours in the life of Jesus into 8 periods of just 3 hours each, bounded by an elegant chiastic structure. Minor structures Two well-known minor chiastic structures are critically examined. Framework structure By creating a structure across the entire gospel, the author of Mark's Gospel has created a parallel structure of immense scope and a complexity beyond those found in the writings of less gifted authors. As with conventional chiastic structures, Mark uses one pair of events to define the limits of the structure, but then the second set progresses in the same direction as the first one, in a parallel format. The pairs shown in the framework structure that follows are not exhaustive, but are major pairs of interest. They will be updated from time to time, and this may result in changes in sequence numbering. Major events of the framework structure (with detailed explanations following): A . John explains the coming of Jesus (Mark 1:1-8) B .The baptism of Jesus (1:9) C . The voice of God from heaven, "Thou art my beloved son" (1:11) D . The forty days in the wilderness as an allusion to Elijah and Moses (1:13) E . The people were astonished at what Jesus taught (1:22) F . Jesus casts out an unclean spirit (1:23-26) G . Pharisees took counsel with the Herodians how they might destroy Jesus (3:6) H . Demons, whenever they see Jesus, fall down and say that he is the Son of God. -- Jesus commands that they tell no one of this (3:11-12) I .. Jesus calls the 12 disciples (3:13-19) J .. Jesus rejects his own family: he has a new family, his followers (3:31-35) K . Jesus rebukes the wind (4:36-41) L . The demoniac, wearing no clothes (5:15), cries out that Jesus not torment him and Jesus sends out the demons (5:1-20) M . Jesus comes into his own country (6:1) -- Where he was brought up N . The people misunderstand Jesus and he can do no mighty work (6:2-6) O . Jesus sends out the disciples and curses those who will not receive them (6:7-11) -- in sending the disciples with authority and expecting all to receive them, Jesus is asserting his own authority P . Herod thinks that Jesus is John the Baptist risen from the dead (6:14) Q . Herodias and her daughter conspire to kill John the Baptist (6:16-29) R . Feeding the thousands, and related miracles and discourses (6:33-8:21) S . Who do people say that I am (8:27) T . Peter affirms faith in Jesus as the Christ (8:29) U . Whosoever shall be ashamed of me: of him also shall the Son of man be ashamed (8:38) V . The Son of Man must suffer many things and be rejected by the elders, chief priests and scribes (8:31a) W . Be killed and after three days rise again (8:31b) X . Prophecy of second coming (9:1)- Jesus tells the disciples that some of them would not taste death until they saw the kingdom of God coming with power. B' .The Transfiguration of Jesus (9:2-3) C' .The voice of God from heaven, "This is my beloved son" (9:7) D' . Jesus talks to Elijah and Moses then to the disciples about Elijah (9:4-13) E' .A great multitude was amazed at Jesus (9:15) F' .Jesus cast out a dumb spirit (9:17-27) G' .They shall kill the Son of man and he shall rise on the third day (9:31) H' .Jesus clarifies his divine status, saying that he is not God: "Why call me good? There is none good but God" (10:18) I' . Peter says the disciples have left all and followed Jesus (10:28) J' . Those who have left their family for Jesus have a new family: all Jesus' followers (10:29-30) K'. Jesus rebukes the 'sons of thunder', James and John (10:35-45 - cf 3:17) L' .Blind Bartimaeus cries out for mercy and casts off his clothes, then Jesus heals him (10:46-52) M' .Jesus comes into Jerusalem (11:1-10) -- Where he will die N' .Jesus misunderstands the fig tree that can provide no fruit (11:13-14) O' .Jesus casts out them that sold and bought in the Temple and curses them for making the Temple a den of thieves (11:15-17) -- Jesus is asserting his authority P' .Jesus asks whether the baptism of John is from heaven or of men, and the priests, scribes and elders can not answer (11:30-33) Q' .Parable of husbandmen who conspire to kill the vineyard owner's son (12:1-9) X' .Prophecy of second coming (chapter 13) -- on clouds of glory, within the lifetimes of some of those to whom he was speaking R' .The Last Supper (14:17-25) S' .Art thou the Christ, Son of God (14:61) T' .Peter denies Jesus three times (14:66-72a) U' .And when he thought thereon, Peter wept (14:72b) V' .The chief priests, elders and scribes delivered Jesus to Pontius Pilate (15:1) -- Delivering Jesus is a similar concept to rejecting him. -- Both parts of the pair involve chief priests, elders and scribes W' .Jesus dies and on the third day rises again (15:37, 16:6) A' .The young man explains the departure of Jesus (16:6-8) Pair A Note that Mark originally ended at 16:8, with the young man telling the women that Jesus was risen and they fled, telling no one, with no resurrection appearance of Jesus. Verses 16:9-25 form what is now known as the "Long Ending" (there was also, at one stage, a "Short Ending") and were added to the Gospel at a later stage, to provide resurrection appearances and to more or less harmonise it with the Gospels of Matthew and Luke. Therefore, verses 16:8-25 do not form part of the chiastic structure of Mark's Gospel, and this chiastic structure encompasses the entire gospel, as defined by pair A. Pair D In Mark 1:13, the story of Jesus going into the wilderness, where he was ministered by angels is an allusion to Elijah (1 Kings 19:5-7) who was ministered by an angel and in the wilderness forty days. There is no actual suggestion that Jesus fasted for this time, but those familiar with the story of Elijah are likely to have assumed he did do so, and this is made explicit in Matthew and Luke. This brings into play another allusion, to Moses when (Exodus 34:28) he fasted for 40 days while he wrote the words of the Ten Commandments on tablets. The author of Mark seems to have been adept at hidden messages, and this easily overlooked allusion neatly mirrors the Transfiguration in the second set. Events E and F In Mark's Gospel, some events not only form pairs across the chiasm, but also interact with each other. Mark repeatedly sandwiches one narrative that stands on its own within another narrative that would seem entirely coherent without it, in the form A1-B-A2. This is an advanced literary technique known to scholars as Markan intercalation, or simply Markan sandwich, by which Mark could emphasise important theological themes. Here we begin with Jesus teaching in the synagogue and the people were astonished at what Jesus taught (Mark 1:21-21) - this is A1 (but also event E in the framework structure). A man with an unclean spirit was in the synagogue and Jesus drove the spirit out of him - this is event B in the intercalation (also event F in the framework structure). In verse 1:27, we return as A2 to the theme of the people amazed, with parallel usage of "teaching with authority" (KJV translates teaching as its synonym 'doctrine'). The effect of this intercalation is to greatly magnify the amazement of the people compared to verse 22 alone. Sandwiched between the two verses in which the people in the synagogue were amazed, the impact of the miracle of the exorcism is also enhanced. The reader can not fail to be aware that what Jesus taught was almost beyond human understanding. Pair G It is impossible for the author of Mark to have known that event G occurred, but it opens an excellent chiastic pair: Pharisees took counsel with the Herodians how they might destroy Jesus ... They shall kill the Son of man and he shall rise on the third day. They will kill Jesus but they will not destroy him. Pair H In Mark's Gospel, only outsiders call Jesus the Son of God*. Jesus refers to himself as the Son of Man, while Peter calls him the Christ (anointed one). In 3:11-12, the demons fall down and call Jesus the Son of God, but Jesus is quick to instruct them to tell no one, thus no more than an implied admission. The demons would know Jesus' divine status, but if this was a blasphemy then they were outsiders and brought no disrepute upon the Christian community. In the matching event of the pair (10:18), Jesus once again clarifies his status, saying that he is not God yet not denying that he is the Son of God. *Verse 1:1 does have the author call Jesus the Son of God. This is not present in some early manuscripts and it is possible that it was not original. Pair J Pair J uses the example of Jesus in the first passage to comfort those Christians of the author's own time who had been rejected by their families, or who had left their families to become wandering preachers or commune members. However, in verses 3:31-35, Event J, Mark risks portraying Jesus as callous or out of his mind when he sends his brothers and his mother away, proclaiming that he has a new family. This is negated because the passage is part of a local chiastic structure in which Jesus' friends, the scribes and perhaps his family are concerned about the mental state of Jesus, but Jesus proves that he is not possessed by the devil: JaThe multitude is so thick that they could not so much as eat bread (3:20)JbJesus' friends say he is beside himself (3:21)JcScribes say Jesus is possessed and by the devil casts out devils (3:22)JdHow can Satan cast out Satan? (3:23)JeIf a kingdom be divided the kingdom can not stand (3:24)Je'If a house be divided the house can not stand (3:25)Jd'If Satan is divided he can not winJc'Because they said he has an unclean spirit (3:30)Jb'Jesus' family comes to him. Jesus says his followers are his family (3:31-35)Ja'The multitude is so thick that Jesus enters a boat (4:1) Pair J also risks portraying Jesus as opposed to the traditional concept of family, by encouraging his followers to leave their families. Right on cue, Jesus is given several opportunities to show his commitment to family: 10:2-9 Pharisees tempt Jesus to say that it is lawful for a man to put away his wife, but Jesus says let no man put them asunder. 10:10-12 The disciples again ask the same thing. Jesus says that if a man puts away his wife to marry another, or if a woman puts away her husband to marry another, then he or she is guilty of adultery. 10:13-16 Jesus shows his love of children. Children must not be cast aside. 10:17-21 Jesus lectures the rich man on moral principles, including adultery and honouring his father and mother. However, Jesus still says that this is consistent with leaving all and following him. 10:28 Peter says the disciples have left all and followed Jesus. 10:29-30 Jesus says those who have left all, home and family, have a new family a hundredfold. This is, of course, event J' When Jesus says (10:29-30) that those who have left their family for Jesus have a new family, who are all Jesus' followers, we have been fully assured that Jesus is not preaching the destruction of traditional families. Pair K Although events K and K' clearly form a pair, the reason for this pair is not immediately apparent. Mark uses the storm in event K to remind readers that James and John are the 'sons of thunder'. In event K', the author then associates the brothers with Castor and Polydeuces, sons of Zeus the thunderer, who were often portrayed as seated on the right hand and left hand of Zeus. By comparing the sons of thunder with the sons of Zeus Mark was, in the minds of first-century readers, comparing Jesus himself with Zeus, whom he will replace. Pair L The two stories in this pair share some interesting features: In both cases when we expect to be told the character's name, he is left nameless. The demoniac in the first story calls out to Jesus not to torment him. Blind Bartimaeus cries out for mercy, rather like asking not to be tormented, rather than beg to be allowed to see, as we would expect. The demoniac is naked. Bartimaeus casts off his garment (although possibly retaining other clothing). Both stories have close parallels in the Greek classics In verse 5:9 Jesus asks the demoniac his name, the only occasion in the gospel where he does so, yet we are never told his name. The demons answer, saying, "My name is Legion, for we are many." Bartimaeus is not a personal name, but means 'son of Timaeus', which was repeated in Greek (translated into English). . Timaeus is an unlikely name for a Jew, as Timaeus must have been (hence Bartimaeus), but it is a Greek name. Plato wrote an important Dialogue called Timaeus, about nature and creation. Furthermore, Dennis R MacDonald (The Homeric Epics and the Gospel of Mark) provides credible evidence that the story of Legion was inspired by Homer's epics, the Iliad and the Odyssey. When we have two gospel stories that form a matching pair in the chiastic structure, have features in common and one appears to be based on the great Greek classics, it seems likely that the second story was also inspired by another of the great Greek classics. There is also a parallel between Bartimaeus and blind Tiresias in the Odyssey. but the main effect of this parallel is to confirm the association to the story of Legion, since both have parallels in the Odyssey. . Greeks learnt to read by studying the works of Homer and Plato, so when reading the story of Legion would have noticed parallels to Homer. When they then saw the story of Bartimaeus in a similar context, this would have brought to mind Plato's Timaeus. Having just read the story of James and John seeking to sit on the right hand and left hand of Jesus, as Castor and Polydeuces sat on the right hand and left hand of Zeus, they might well have wondered whether Plato was talking about Jesus. Pair R Mark 6:33-8:21 form an integrated set of passages with ten references or allusions to food, including a summary by Jesus of the two feasts in 8:19-21, maintaining a consistent theme of food, plus a minor theme of not understanding: Jesus and the disciples had no leisure so much as to eat , so they went into a desert place Feeding the 5000 When Jesus walked on water the disciples were amazed, for they considered not the miracle of the loaves Pharisees complain about the disciples eating with unwashed hands Discourse - what goes into a man goes into his belly and does not defile Greek woman metaphorically begs for crumbs from the table Feeding the 4000 Disciples are hungry and have only one loaf of bread Jesus warns the disciples about the leaven of the Pharisees and they reason, "It is because we have no bread," showing they do not understand Summary by Jesus of the two feasts By verse 8:21, the reader is asking, "Why don't they understand?" Later, at the Last Supper (event L'), the reader understands, but knows that the disciples do not. Pairs T and U Events T and U are also part of a local chiastic structure that links verse 8:38 ("Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.") to Peter's affirmation in event T of this structure, then indirectly to events T' and U' (14:66-72a; 72b), where Peter denies Jesus 3 times; "And when he thought thereon, he wept"). This adds emphasis and meaning both to Peter's affirmation and his later denials: a.TPeter affirmsbJesus refers to his death and resurrectioncPeter rebukes Jesusc'Jesus rebukes Peterb'Jesus refers to death, the cross and life after deatha'.U"Whosoever therefore shall be ashamed of me ..."This is a reversal of Peter's affirmation, just as Peter's denials (T') are a reversal of his affirmation. Pair X Pair X (9:1 and ch 13) is of special interest because its members are not in precisely corresponding locations. Verse 9:1, at the very end of the first set is the logical position for the first member, but the corresponding, fuller account in the second set had to be spoken while Jesus was still alive. I believe that the evangelist placed this in its current position, chapter 13, for this reason. An alternative structure Others see the framework structure differently. For completeness I will describe this alternative structure, which has some merit: A Beginning - John points to Jesus (1:4-8) B Jesus' baptism - The splitting of the heavens, "You are my son," (1:9-11) C Jesus is tested in the wilderness (1:12-13) D The parable of the sower (4:1-9) E Raising of the young girl (5:21-43) F The death of John the Baptist (6:14-29) G Stilling of the second storm - exorcism of the deep (6:45-52) H Peter's confession (8:27-30) I - Jesus' first passion prediction (8:31-33) H' Transfiguration (9:2-10) G' Exorcism of possessed boy (9:14-29) F' Appearance of the rich (young) man (10:17-22) E' Raising of the young man (followed Mark 10:34) D' Parable of the vineyard (12:1-11) C' Jesus is tested in the temple (12:13-27) B' Jesus dies, the temple veil is split "Truly this was God's son." (15:33-39) A' The young man points to Jesus (16:1-8) There are some grounds for agreeing with this. Here, A and A' correspond to my corresponding passages, while the subsequent pairs follow a more traditional chiastic structure. I find the F/F' and G/G' pair rather strained, suggesting that the author never intended these to be part of his chiastic structure and that they are only so in retrospect. I also believe that B/B' form an uncomfortable pairing because they require the baptism to reflect the death of Jesus. The strength of the structure that I first described is that the events of the first set seem to introduce the theologically more important events of the second set, thus providing a literary reason for the chiastic structure used. The strength of the second structure I have cited is that in most cases each pair involves a word that could be intended as a flag to link the corresponding halves of the pair. We should not rule out the possibility that Mark intended both structures concurrently - in this gospel, the evangelist sometimes seems to have been intent on demonstrating his literary skills. Passion Structure The author of Mark's Gospel has created another structure with a complexity beyond those found in the writings of less gifted authors. In a challenging feat, Mark divides the last twenty-four hours before the death of Jesus into eight segments of three hours each, separated by events that form a chiastic structure in themselves. In this, the opening set begins on the evening of the Last Supper and ends with the trial before the high priest and other senior priests and elders. The second set begins with the trial before Pontius Pilate and ends on the evening of the crucifixion. A. The celebration of the Passover Feast, which becomes the Last Supper, beginning "when it was evening" (Mark 14:17), or when the sun went down: approximately 6 pm and the beginning of the day of the Passover by Jewish reckoning. Jesus says, "This is my body," a metaphor that will be reflected in his burial. -- Mark knew that the duration of the Passover meal was three hours and that it concluded with the singing of a hymn. B When was about 9 p.m. Mark then has Jesus and the disciples go to the Garden of Gethsemane, where Jesus went to pray. He suffered alone and in agony, asking God that, if possible, he take this cup (his destiny to be crucified) away from Jesus. -- Meanwhile his disciples, Peter, James and John, were not able to remain awake. -- "Could you not watch one hour?" Jesus asked. The process was repeated two more times. The disciples could not watch one, two or three hours. It was now midnight. C The betrayal of Jesus, the darkest deed in human history, came next, occurring at the stroke of midnight. This will be reflected by the darkness at midday. D At 3:00 a.m., Jesus was led away for a trial before the high priest and other senior priests and elders. -- We know the time of the first trial because Peter's threefold denial of Jesus followed, once each hour until the cock crowed, marking the watch between 3 a.m. and 6 a.m., known as cockcrow. E When it was 6 o'clock, "As soon as it was morning", Jesus was led by the chief priests, scribes and elders for trial by Pontius Pilate. At the trial, Pontius Pilate sentences Jesus to be crucified. D' At 9 o'clock: "It was the third hour when they crucified him." C' When "the sixth hour had come" (12 noon), darkness covered the whole earth, reflecting the betrayal at 12 midnight. B' The three hours of darkness, until 3 p.m. mirror the agony in the Garden of Gethsemene. Jesus last words, "My God. My God, why hast thou forsaken me?" reflect the recognition that his prayer in the Garden has not been answered. At 3 o'clock Jesus cried out and gave up the ghost. A' Joseph of Arimathea then asked Pilate for the body of Jesus, so that he could be buried before the Sabbath began at 6 p.m., when the sun went down. The presence of 8 time periods of three hours means that there must be an odd number of events around them. I believe that Mark intended the trial before Pontius Pilate to be a 'crossover' event (shown as Dx) that is not really in either set, both mirroring the trial before the Sanhedrin (the last event of the first set) but also, by sentencing Jesus to be crucified, mirroring Jesus being crucified (thus the first event of the second set). Minor Structures Several minor structures have been found in Mark's Gospel. In some cases the structures are undeniable, but in other cases the challenge is to ensure that the structure is real - did Mark intend a chiastic structure to exist or is it only evident in hindsight. The story of the fig tree is an example of a well known chiastic structure used by Mark (11:12-21): A Jesus takes authority over a fig tree by cursing it (11:12-14) B Jesus takes authority over merchandisers at temple (11:15,16) C My house will be a house of prayer for all nations (11:17a) C' You have made my house into a den of robbers (11:17b) B' Jewish leaders are losing their authority (11:18,19) A' Disciples recognize Jesus' authority in the withered fig tree (11:20,21) An example I would question is Mark 1:21-28, with its strained or over-generalised comparison of some pairs: A. Location They went to Capernaum; and when the sabbath came, he the synagogue and taught. (1:21) B. Teaching with Authority They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. (1:22) C. Unclean Spirit Just then there was in their synagogue a man with an unclean spirit (1:23) D. Dialog And he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God." (1:24) D'. Dialog But Jesus rebuked him, saying, "Be silent, and come out of him!" (1:25) C'. Unclean Spirit And the unclean spirit, convulsing him and crying with a loud voice, came out of him. (1:26) B'. Teaching with Authority They were all amazed, and they kept on asking one another, "What is this? A new teaching-with authority! He commands even the unclean spirits, and they obey him." (1:27) A'. Location At once his fame began to spread throughout the surrounding region of Galilee. (1:28)

In Biblical times Purple was a symbol of royalty and riches due to the scarcity of its dye. There is slightly more to the meaning than the simple explanation given above. Look up the insect they used to create the color purple as a die for cloth. Judges 8:26 The weight of the gold rings he asked for came to seventeen hundred shekels, not counting the ornaments, the pendants and the purple garments worn by the kings of Midian or the chains that were on their camels' necks. Proverbs 31:22 She makes coverings for her bed; she is clothed in fine linen and purple. Mark 15:20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him Mark 15:17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. Acts 16:14 One of those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul's message. Revelation 17:4 The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries. Purple in KJV biblical text New Testament = 9 times Mark, Luke, John, Acts and Revelation Old Testament = 39 times Get a Strongs Concordance on line and look up the occurrences and actual meanings however, don't simply assume purple is a direct translation from Hebrew, Chaldee or Greek to English.

* 6:18 That by two immutable things, in which it was impossible for God to lie Hebrews 6:18., * "we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:In hope of eternal life, which God, that cannot lie, promised before the world began.Titus 1:2. * God is not a man, that he should lie; neither the son of man, that he should repent.Numbers 23:19. * The Strength of Israel will not lie nor repent. 1 Samuel 15:29.

In the King James version the word - redeem - appears 56 times the word - redeemed - appears 62 times the word - redeemedst - appears once the word - redeemer - appears 18 times the word - redeemeth - appears twice the word - redeeming - appears 3 times the word - redemption - appears 20 times There are too many verses with the word - redeemed - to be listed here. Some of them - one from each of the books the word appears in - are listed here Gen 48:16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. Exo 15:13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. Lev 19:20 And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free. Num 3:46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; Deu 7:8 But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. 2 Sam 4:9 And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity, 1 Kin 1:29 And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress, 1 Chr 17:21 And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people whom thou hast redeemed out of Egypt? Neh 1:10 Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. Psa 31:5 Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth. Isa 1:27 Zion shall be redeemed with judgment, and her converts with righteousness. Jer 31:11 For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Lam 3:58 O LORD, thou hast pleaded the causes of my soul; thou hast redeemed my life. Hos 7:13 Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me. Mic 6:4 For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam. Zec 10:8 I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. Luk 1:68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 1 Pet 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; Rev 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

Matthew 10:1-42 describes Jesus as he was training his twelve apostles to do the preaching work and warning them of the persecution that would follow. (Matthew 10:7-8)The Apostles were given special healing powers to prove that God's spirit was now with THEM and no longer with the Jews. Jesus gave specific instructions on how to preach and what to expect when others realized they were taking a stand for the truth and objected.(Matthew 10:16-39) Background Info: The Jewish nation had been God's chosen people for over a thousand years. They'd had miraculous signs of his presence at their temple for centuries, but now, with the arrival of the foretold Messiah, Jesus, God was no longer using the Jewish Nation. With the fulfillment of messianic prophecy, God was operating through this new little group of Christians, founded by his son. God's people would no longer have a physical Law Code(given to Israel), but would have the law of love 'written on their hearts'. The Apostles were to preach to the Jews about Jesus(Matthew 10:5-6) They were to preach that 'the Kingdom of God was near' in the fact that Jesus was the Messiah (the King of God's Kingdom) and was there with them. The Jews were given the first option to accept the foretold Messiah. (Matthew 10:40)

The mature men were about 600,000 (Exodus 12:37), plus the 23,000 Levites (Numbers 3:39). To this must be added the converts (Exodus 12:38), and the women and children. Based on the ratio of firstborn to younger children (Numbers ch.3), it can be seen that the children were numerous. Estimates for the total number are usually given at two million or more. Who survived the entire time in the wilderness? All of the Levites survived, as did all of the women and children. Plus Joshua and Calev. The Levites survived: Talmud, Bava Bathra 121. The women survived: Rashi commentary, Numbers 26:64. The children survived: because the decree of dying in the wilderness applied only to men aged twenty and over (Rashi, Numbers 14:29). See also: The Exodus Timeline of Jewish history Archaeology and the Hebrew Bible

Sixty. A score is 20.