The title, Acts of the Apostles, is found in virtually every ancient manuscript dating back to the Second Century. It was first used by Irenaeus. Suffice to say, its title is only partially accurate, for only Peter (chapters 1-12) and Paul (chapters. 13-28) figure predominantly in Luke's second treatise to Theophilus. In brief, Acts of the Apostles begins where the Gospel of Luke concludes, specifically with Jesus' ascension (recorded only by Luke). Luke references his previous work in the Prologue: "The first account I composed, Theophilus, about all that Jesus began to do and teach, until the day when He was taken up, after He had by the Holy Spirit given orders to the apostles whom He had chosen. To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over forty days and speaking of the things concerning the kingdom of God."
Approximately 18,451 words embrace Luke's work, with his Gospel being longer yet (19,482 words). Luke-Acts comprises approximately 28% of the New Testament writings, much more than that written by either Paul or John. Acts of the Apostles depicts the spread of the Gospel, first to the Jews, and then to the Gentiles. Luke demonstrates that the Gospel is not anti-Semitic, but rather rooted in the Hebrew Scriptures' promise of salvation from sin to both the Jews and the Gentiles.
Luke's elegant fluid Greek style surpasses the writing skills of other New Testament writers. His scholarly approach to detail with an unusual rich Greek vocabulary excites the reader as he paints before them scene after scene as expressed in the plenitude of genitive absolutes and verbal modifiers. Luke avoids Hebrew, Aramaic, and Latin idioms. Anyone who wishes to study Greek at its best, Acts of the Apostles is an excellent choice. However, Luke's breadth of vocabulary and the document's length both suggest that this diagram set should be reserved for those who have had at least three semesters of Greek or equivalent. [® more]
Jesus Christ proclaims in the Sermon on the Mount to His disciples that their righteousness would need to exceed that of the Scribes and Pharisees in order to enter the Kingdom of the heavens. In contrast to what the disciples had "heard" from their religious leaders (in context, the Scribes and Pharisees), what Jesus "said" in the Sermon is the righteous standard required to enter the Kingdom. The righteous are those who are on the narrow path that leads to life, whereas God's unrighteous people are on the broad path that leads to destruction. In this audio recording, Tony Stinson proclaims the good news that by repenting of sin, God's people can become righteous through the power of God, and be found on the narrow way that leads to life.
The Kingdom of God is the central theme of the Scriptures. John the Baptist announced that the promised Messiah, Jesus Christ, and that the prophesied Kingdom had come near. Jesus Christ inaugurated the Kingdom when he began his public ministry, and along with John the Baptist, called the people of God to prepare for the Kingdom through repentance. Though this Kingdom has begun in an unexpected manner, it is the same Kingdom that will one day be manifested in great power and glory upon the return of Jesus Christ. In this audio recording, Tony Stinson challenges those who understand the mysteries of the Kingdom to seize the Kingdom with great zeal and determination, by bearing fruit in keeping with repentance.
The Gospel of Mark does not name its author. It is one of the three Synoptic Gospels and narrates the ministry of Jesus from His baptism by John the Baptist to His death and resurrection. Mark does not leave any doubt as to whom Jesus was. In his first sentence of his Gospel he writes that Jesus is the "Christ, the Son of God." Jesus' first recorded words are "The time is fulfilled, and the Kingdom of God is at hand; repent and believe in the Gospel" (Mark 1:15). The words and works of Jesus are revealed with vivid detail as depicted by the one hundred and fifty-one historical presents. More than any other gospel, Mark records more miracles of Jesus and with breath-taking speed.
Mark's literary style is simple and his vocabulary choices reveal that he was well acquainted with colloquial Greek, but a comparative stranger to the literary use of the language. His style has a Semitic flavor, corresponding closer to Hebrew and Aramaic syntax than Hellenistic syntax. For example, verbs are frequently located at the beginning of his sentences, as well as an abundant presence of asyndeta (the placing of clauses together without the use of conjunctions) and parataxis (the joining of clauses with the conjunction KAI). All of the omitted verses in the UBS 4th Edition Greek Text (7:16; 9:44, 46; 11:26; 15:28; 16:9-20) are also included in this diagram set.
One thousand three hundred and thirty distinct words embrace the Gospel's record, of which sixty are proper names. Eighty words are not found elsewhere in the Greek New Testament. He makes very frequent use of participles, direct speech, and double negatives. He underscores his picturesque narrative with adverbs which help to define and emphasize his expressions. He varies his tenses to bring out different shades of meaning. [® more]
The seven hundred and fifty-four occurrences of the Hebrew noun nephesh is listed. The paper is an exhaustive listing as cited by the Hebrew concordance Veteris Testamenti Concordantiae by Solomon Mandelkern. The work includes the Hebrew text of each citation and three English translations (NAS, NKJ, and YLT). The paper offers aid for those who may have found it difficult to find an exhaustive listing for the Hebrew noun among English works. [® PDF]
Romans 3:23 is quoted many times as a proof-text that all humans have sinned and therefore require a savior. It is possible that this verse, "for all have sinned and fall short of the glory of God," is the most well-known verse from the apostle Paul's Epistle to the Romans, and perhaps the most often memorized and quoted verse from all of his writings because of its brevity.
The verse is commonly quoted to substantiate the universality of sin. Those who may not be thoroughly acquainted with the larger context however, may assume that "all" includes the entire human race. If the identity of "all" is isolated from its surrounding context, then it is reasonable to make this assumption. However, when it is properly placed in its context, the intent of the verse becomes dynamic for it refers to the same "all" as in the previous verse, "all who believe." [® PDF]