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New Testament Seminar V
A Guided Study of the Gospel of John, 1 John,
2 John, 3 John, Revelation, and Inductive Bible Study Methods
New Testament Seminar V © 2011
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Bible Seminar Curriculum
Copyright © 2011 James G. McCarthy
Bible Seminar Curriculum may be quoted without written permission. Copyright notice for this course should read:
New Testament Seminar V, James G. McCarthy, 2011. All rights reserved.
Bible Seminar Curriculum may be used for non-commercial purposes without written permission. Materials may not
be edited or altered in any way or included in other published materials. A copyright notice should be included.
Bible Seminar Curriculum is regularly updated. For this reason, material may not be reposted on other websites.
Permission is granted to those wishing to post on their site a link to the Bible Seminar site.
Except where otherwise indicated, all Scripture quotations in this book are taken from the New American Standard
Bible (NAS) © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977 by The Lockman Foundation. Used by
permission. Scripture quotations designated (NET) are from the NET Bible® copyright ©1996-2006 by Biblical
Studies Press, L. L. C., bible.org. All rights reserved. Scripture quotations designated (NIV) are from The Holy Bible:
New International Version®, NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by
permission of Zondervan. All rights reserved. Scripture quotations designated (KJV) are from the King James Version
of the Bible.
New Testament Seminar V © 2011
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Lesson 1
New Testament Seminar V
Introduction
“What is truth?” (John 18:38), Pilate asked Jesus. The Lord answers this question for the believer. He prayed to
the Father, “Thy word is truth” (John 17:17). Consequently, we study God’s word and seek to live our lives by it,
knowing that it will keep us from sin, bless our lives, and lead us to God.
Course Description
This course provides an overview of the five New Testament writings of the Apostle John. They will be studied in
the approximate order in which they were written.

The Gospel of John—an eyewitness account of Jesus’ life and teaching that the reader might believe

First John—instructions to counter false Gnostic teachings

Second John—an exhortation to continue to walk in the truth

Third John—encouragement for Gaius and a warning about Diotrephes

Revelation—the revelation of Jesus Christ to show His bond-servants what will shortly take place
This course also provides instruction in Bible study methods, preparing the student for a lifetime of Scripture
study.
Course Requirements
New Testament Seminar V is a thirteen week course. A table listing the classes and their dates is below. In
preparation for each lesson, students are asked to read three to five chapters of the New Testament and to answer a
series of questions. These lead the student in an inductive study of Scripture and introduce the student to several Bible
study techniques, preparing him or her for a lifetime of Scripture study.
Students should plan on setting aside a minimum of three hours each week for reading and homework. They
should read the assigned section and answer each question fully in the space provided. If additional space is needed,
students may continue their answers on the back of the question sheet. Students wishing to complete homework
assignment with the use of a computer should ask the instructor for a computer file of the course.
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Weekly Class Schedule
The class will meet weekly for ninety minutes. Instructors will divide classroom time between lecture and
discussion, using the following schedule.
7:00 p.m. Lecture 1
7:30 p.m. Discussion Groups
8:00 p.m. Lecture 2
8:30 p.m. End
Students are asked to arrive at class a few minutes early so that instruction can begin on time. Students should
come to class with the assigned section read and their homework completed and ready to be turned in to their
discussion group leader.
Course Completion
To successfully complete this course, students must:

finish all reading assignments

finish and turn in all homework assignments

attend class each week, not missing more than three classes
Students are encouraged to make full use of this opportunity to learn God’s Word by studying hard and giving
God their best. Homework assignments are difficult and will require several hours to complete. Students should plan
ahead and set aside one or two evenings a week for homework.
Recognizing that students have a limited time, students should feel free to consider their homework completed
after three hour’s work regardless of where they are in the assignment. Students choosing to exercise this option
should simply write “3 Hours Completed” in the margin of the homework and stop.
Some lessons have a section at the end titled Optional Questions for the Advanced Student. These questions require
considerable time and thought. It is up to the discretion of the student whether or not to answer these questions.
Students who do so, however, are promised a valuable return for their effort.
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New Testament Seminar V
Course Schedule
Lesson
Date
Scriptures
1
September 7
Introduction—No
Homework Due

Course Overview
2
September 14
John 1-4

Introduction to the Gospel of John

Brief Outline of the Gospel of John

Geographic Outline of the Gospel of John

The Grammatical Structure of Scripture

Introduction to Conjunctions

Causal Conjunctions

Sentence and Transitional Adverbs

Inferential, Telic, and Resultant Conjunctions

Copulative and Adversative Conjunctions

Suffering from Conjunctionitis?

Additive, Alternative, and Continuative Conjunctions

Key Events in the Gospel of John

Full Outline of the Gospel of John

Introduction to First John

Modal, Temporal, and Content Conjunctions

Introduction to Second John

Introduction to Third John

Introduction to Revelation

Brief Outline of Revelation

Explanative, Emphatic, and Comparative Conjunctions

That Troublesome Word “That”
3
4
5
6
7
8
9
September 21
September 28
October 5
October 12
October 19
October 26
November 2
John 5-7
John 8:1-11:54
John 11:55-16:33
John 17-21
1 John 1-5
2 John
3 John
Revelation 1-2
Revelation 3-6
Additional Topics
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November 9
Revelation 7-10

Conditional, Exclusive, and Concessive Conjunctions
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November 16
Revelation 11-14

Reed-Kellogg and Tree Diagramming

18 Primary Ways in Which Conjunctions and
Transitional Adverbs Function

Using Scripture to Interpret Scripture—Crossreferencing

100 Most Common Conjunctions and Transitional
Adverbs
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November 30
New Testament Seminar V © 2011
Revelation 15-18
5
13
December 7
New Testament Seminar V © 2011
Revelation 19-22

Bible Commentaries

Functional Connectives

Outline of Revelation
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Bible Seminar Curriculum
This course is part of the Bible Seminar Curriculum, a series of thirteen courses that guides the student through a
study of God’s Word from Genesis to Revelation. Bible Seminar presents the books of the Bible in approximately
chronological order. Materials for each book include an introduction, outline, key verse to memorize, and a series of
study questions. In Old Testament Seminar, students are asked to read ten to fifteen chapters each week and answer
about fifteen questions. In New Testament Seminar, students are asked to read three to six chapters each week and to
answer about twenty questions. Weekly homework assignments require three hours to complete.
Bible Seminar Course Curriculum
Old Testament Seminar
I
Genesis 1-11; Job; Genesis 12-50; Exodus
II
Leviticus; Numbers; Deuteronomy; Joshua
III
Judges; Ruth; 1 Samuel; 2 Samuel; Psalms I
IV
1 Chronicles; Psalms II; 1 Kings 1-11; Ecclesiastes; 2 Chronicles 1-9; Proverbs; Psalms III
V
Psalms IV; Song of Solomon; 1 Kings 12-22; Joel; 2 Kings; Jonah; 2 Chronicles 10-36; Psalms V
VI
Amos; Micah; Hosea; Isaiah; Nahum; Zephaniah; Habakkuk; Jeremiah 1-33
VII
Jeremiah 34-52; Lamentations; Obadiah; Ezekiel; Daniel; Ezra; Haggai; Zechariah; Esther;
Nehemiah; Malachi
New Testament Seminar
I
Gospel of Luke; Acts 1-14; James; Galatians; Acts 15:1-35
II
Acts 15:36-18:22; 1 Thessalonians; 2 Thessalonians; Acts 18:23-20:3; 1 Corinthians; 2
Corinthians; Romans
III
Matthew; Acts 20-28; Ephesians; Colossians; Philippians; Philemon
IV
Mark; First Timothy; First Peter; Titus; Second Timothy; Second Peter; Hebrews; Jude
V
John; 1 John; 2 John; 3 John; Revelation
VI
Bible Study Methods Review—Book Study of Paul’s Letter to the Colossians
Bible Seminar Curriculum also provides instruction in inductive Bible study methods. Techniques are presented
to help the student examine the Scriptures at their most basic level so as to discover the author’s intended meaning.
Students learn how to gain insight into Scripture through careful observation, performing word studies, analyzing the
grammatical structure of the verses, outlining the text, and determining the near and broader context. General
principles of inductive Bible study are introduced in the Old Testament. More technical study methods are presented
in the New Testament. Since the lessons build on one another, students are advised to study the courses in
consecutive order, though one may start with either the Old Testament series or New Testament series.
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Lesson 2
New Testament Seminar V
The Gospel According to John 1-4
INTRODUCTION TO THE GOSPEL OF JOHN
The author of the fourth gospel is John, the brother of James. Jesus called them the “Sons of Thunder” (Mark
3:17), which is remarkable given the gentle tone of John’s gospel. He was a fisherman from Galilee and along with his
brother a business partner of Peter. We know that Capernaum was Peter’s city of residence (Mark 1:21-29). This
indicates that James and John also lived there or nearby.
John identifies himself as the author of the fourth gospel through five subtle references to one of Christ’s
disciples (John 1:35-37; 13:23; 19:26-27; 21:20-23; 21:24-25). Though he never names this disciple, it is clear that he is
referring to himself. Often he designates him as “the disciple whom Jesus loved” (John 13:23; 19:26; 20:2; 21:7; 21:20).
Elsewhere John refers to himself simply as “another disciple” (John 18:15) and “the other disciple” (John 18:16).
John opens his gospel, writing, “In the beginning was the Word, and the Word was with God, and the Word was
God. He was in the beginning with God. All things came into being by Him, and apart from Him nothing came into
being that has come into being.” (John 1:1-3).These echo the opening words of the Bible: “In the beginning God
created the heavens and the earth. “ (Genesis 1:1). The Greek Septuagint translation of Genesis 1:1 and the Greek text
of John 1:1 are identical, both starting with the words “en arche,” “in the beginning.”
Unlike the synoptic gospels of Matthew, Mark, and Luke, which are very similar, the author of the fourth gospel
takes a different approach to telling Jesus’ story. Much of his material is unique, possibly as much as 90% of it.
Additionally, John gives greater emphasis to the final days of Jesus’ life than do the synoptic writers. About 40% of his
gospel is dedicated to the final Passover, crucifixion, and resurrection. This is an effective technique for slowing down
the action and causing the reader to enter more deeply into this most important period of Jesus’ earthly ministry.
John 1:4 could well serve as a theme-verse for John’s gospel: “In Him was life, and the life was the light of men”
(John 1:4). John formerly states his purpose for writing late in the book, stating, “Many other signs therefore Jesus
also performed in the presence of the disciples, which are not written in this book; but these have been written that
you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John
20:30-31).
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A CHRONOLOGICAL OUTLINE OF THE GOSPEL OF JOHN
I. Pre-Passover 27 AD—Jesus’ Ministry Begins in the Jordan Valley and Galilee 1:1-2:12
II. Passover 27 AD—Jesus’ Ministry in Jerusalem, Judea, Samaria, and Galilee 2:13-4:5
III. Feast of 28 AD—Jesus’ Healing Ministry in Jerusalem 5:1-47
IV. Passover 29 AD—Jesus’ Miracles and Teaching Ministry in Galilee 6:1-7:1
V. Feast of Booths 29 AD—Jesus’ Teaching Ministry in Jerusalem 7:2-10:21
VI. Feast of Dedication 29 AD—Jesus’ Ministry in Jerusalem, Beyond Jordan, Bethany, and Ephraim 10:22-11:54
VII. Passover 30 AD—Jesus’ Saving Ministry in Jerusalem and Appearance in Galilee 11:55-21:25
A. Events Immediately Before Passover 11:55-12:50
B. Jesus’ Final Ministry to His Disciples at the Passover Feast 13:1-17:26
C. Jesus’ Arrest and Trials 18:1-19:16
D. Jesus’ Crucifixion and Burial 19:17-42
E. Jesus’ Resurrection and Appearances 20:1-21:25
As can be seen from the outline above, John’s Gospel is organized around the annual Jewish feasts. John refers to
the Passover in John 2:13; 2:23; 6:4; 11:55; 12:1; 13:1; 18:28; 18:39, and 19:14. He mentions the “Feast of Booths” in
John 7:2. He refers to the “Feast of the Dedication” in John 10:22. In John 5:1, John refers to “a feast of the Jews.”
This is probably a reference to Pentecost or the Feast of Booths. Without these references, it would be much more
difficult to know when the events in Jesus’ life occurred. With respect to Jesus’ adult life, Matthew, Mark, and Luke
mention only the Lord’s final Passover.
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A GEOGRAPHIC COMPARISON OF THE GOSPELS OF JOHN AND MATTHEW
The Gospels of Matthew, Mark, and Luke are organized around the geographic locations in which the events in
Jesus’ life occurred. Each gospel has the same basic structure.
Below is an outline of the Gospel of John based on the geographic locations mentioned in the book. When
compared to the geographic outline of the Gospel of Matthew to the right, significant differences are apparent. Note
that while Matthew refers only to the Lord’s final visit to Jerusalem, John records five visits by Jesus to Jerusalem.
About 65% of John’s Gospel takes place in Jerusalem, whereas about 36% of Matthew’s Gospel records events that
occurred there.
Gospel of John
Gospel of Matthew
1. Prologue: Location not Specified 1:1-18
1. Bethlehem 1:1-2:12
2. Egypt 2:13-18
3. Nazareth 2:19-23
2. Bethany Beyond the Jordan 1:19-51
4. Judean Wilderness 3:1-4:11
3. Galilee 2:1-12
5. Galilee and the North 4:12-18:35
4. Jerusalem 2:13-3:21
5. Judea 3:22
6. Samaria 3:23-4:42
7. Galilee 4:43-54
8. Jerusalem 5:1-47
9. Galilee 6:1-7:9
10. Jerusalem 7:10-10:21
11. Jerusalem 10:22-42
12. Bethany 11:1-53
6. Judea Beyond the Jordan 19:1-20:34
13. Ephraim 1:54-57
14. Bethany 12:1-11
15. Jerusalem 12:12-20:31
7. Jerusalem 21:1-28:15
16. Galilee 21:1-25
8. Galilee 28:16-20
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QUESTIONS RELATED TO PRE-PASSOVER 27 AD—JESUS’ MINISTRY BEGINS IN THE JORDAN VALLEY AND
GALILEE—JOHN 1:1-2:12
1. John opens his gospel, writing, “In the beginning was the Word, and the Word was with God, and the Word was
God” (John 1:1). He continues, stating, “And the Word became flesh, and dwelt among us, and we beheld His glory,
glory as of the only begotten from the Father, full of grace and truth” (John 1:14).
A. List seven things that we learn about the “Word” from John 1:1-14?
1)
2)
3)
4)
5)
6)
7)
B. Why does John refer to the Lord Jesus as the “Word”? What is the significance of this term?
2. Speaking of the Lord Jesus, John writes, “In Him was life, and the life was the light of men” (John 1:4). Explain
what John means by this and how it relates to your life.
3. When telling of John the Baptist’s ministry, the writers of the three synoptic gospels emphasize his preparation of the
Jewish people for the reception of the Messiah. They tell of John’s call to repentance and of people confessing their sins
and being baptized. Where does John place the emphasis of John the Baptist’s ministry in the fourth gospel (John 1:636)?
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4. John describes the miracle at Cana, writing, “This beginning of His signs Jesus did in Cana of Galilee, and
manifested His glory, and His disciples believed in Him” (John 2:11). John records other signs performed by Jesus
and states that there were many (John 2:23, 3:2; 6:2; 6:14; 11:47). Complete the table below, listing each of the
miraculous signs specifically described by John.
Biblical Reference
Description
John 2:1-11
Jesus turns water into wine.
John 4:46-54
John 5:1-9
John 6:1-14
John 6:16-21
John 9:1-12
John 11:1-44
John 20:1-18
John 21:5-11
5. Jesus’ first miracle was to change water into wine (John 2:1-11). Assuming for moment that He had at His disposal
any reasonable resource of His day, how might Jesus have faked this miracle? In other words, if this was not a genuine
miracle, how might have Jesus fooled His disciples and the headwaiter into thinking that He had actually changed
water into wine? In your opinion, was the changing of water into wine a notable miracle or something that could easily
have been faked?
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QUESTIONS RELATED TO PASSOVER 27 AD—JESUS’ MINISTRY IN JERUSALEM, JUDEA, SAMARIA, AND
GALILEE, JOHN 2:13-4:54
6. John records Jesus’ first public act in Jerusalem in John 2:12-22. Explain how the prophecies in the two following
Old Testament passages add meaning and significance to this event.
A. Psalm 69:9
B. Malachi 3:1-4
7. Jesus told Nicodemus, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the
kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel
that I said to you, ‘You must be born again’” (John 3:5-7). Carefully considering the context, what does Jesus mean
when He tells Nicodemus that he must be “born of water and the Spirit” (John 3:5)?
8. The Gospel of John contains the best-known verse in the Bible: “For God so loved the world, that He gave His
only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:16).
A. What does the word “for” at the start of the verse express?
B. What is the subject of the main clause in the verse? (An main clause is an independent clause can stand on its own
and is not dependent upon any other clause for its meaning.)
C. What is the verb of the main clause?
D. What is the direct object of the main clause?
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E. How does the clause “that He gave His only begotten Son” relate to the rest of the verse? In other words, what
does this clause express with relationship to the rest of the sentence?
F. How does the clause “that whoever believes in Him should not perish, but have eternal life” relate to the rest of the
verse? What does this clause express with relationship to the rest of the sentence?
9. According to Jesus, why do some sinners refuse to come to Him for salvation (John 3:19-21)?
10. What important principle of Christian ministry can we draw from John the Baptist’s example in John 3:22-36?
11. Jesus told the Samaritan woman whom He met at the well outside the city of Sychar, “But an hour is coming, and
now is, when the true worshipers shall worship the Father in spirit and truth; for such people the Father seeks to be
His worshipers. God is spirit, and those who worship Him must worship in spirit and truth” (John 4:23-24).
A. What does it mean to worship God “in spirit and truth”?
B. How should we apply this truth to our lives?
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12. List four principles related to sharing the good news of Jesus Christ with sinners that we can draw from Jesus’
example in John 4:1-42.
A.
B.
C.
D.
13. Jesus told His disciples, “My food is to do the will of Him who sent Me, and to accomplish His work” (John
4:34). What did Jesus mean by this and how can you apply this truth to your life?
14. Jesus told His disciples, “Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say
to you, lift up your eyes, and look on the fields, that they are white for harvest. Already he who reaps is receiving
wages, and is gathering fruit for life eternal; that he who sows and he who reaps may rejoice together. For in this case
the saying is true, ‘One sows, and another reaps.’ I sent you to reap that for which you have not labored; others have
labored, and you have entered into their labor” (John 4:35-38). What principles do you see in these verses that should
cause us to be enthusiastic and optimistic when telling others about salvation through Jesus Christ?
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Lesson 3
New Testament Seminar V
The Gospel According to John 5-7
THE IMPORTANCE OF THE GRAMMATICAL STRUCTURE OF SCRIPTURE
Our goal in Bible study is to understand the Holy Spirit’s intended meaning as expressed through the human
writer. To accomplish this, we must carefully examine the scriptural, historical, and grammatical context, for this
conveys to us its meaning. In New Testament Seminar V, we will be primarily focusing on the grammatical structure
of the text. For example, consider once more John 3:16, which was discussed in the previous lesson.
“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him
should not perish, but have eternal life.”(John 3:16).
A grammatical analysis of the verse yields the following.


















For is a conjunction introducing the explanation that follows. It connects the verse to what goes before it.
God is the subject of the independent clause.
Loved is the verb of the independent clause. It is in the past tense, simple aspect, third person, singular form.
So is an adverb expressing manner (in this way, as follows) or emphasis (thus). Emphasis fits the context best:
God loved in such a manner that. . . .
The world is the direct object of loved.
That (the first one) is a conjunction expressing result, meaning with the result that.
That He gave His only begotten Son is a subordinate result clause.
He is the subject of the subordinate clause.
Gave is the verb of the subordinate clause. It is in the past tense, simple aspect, third person, singular form.
Son is the direct object.
Begotten is the past participle of the verb beget and modifies Son.
Only is an adverb modifying begotten.
That (the second one) is a conjunction expressing purpose, meaning with the intended goal that.
That whoever believes in Him should not perish, but have eternal life is a subordinate purpose clause communicating
God’s goal in giving His Son.
Whoever believes in Him is the subject of the subordinate purpose clause.
Whoever is an indefinite relative pronoun introducing a relative clause.
Believes is the verb of the relative clause. It is in the present tense, simple aspect, third person, singular form.
In Him is a prepositional phrase expressing the logical sphere in which faith is applied.
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





Should perish is the verb of the subordinate purpose clause. It is in the subjunctive mood (expressing a future
potential idea), present tense, third person, singular form.
Not is an adverb of manner answering the question: How is it done? It is not.
But is a conjunction joining the two verbs of the subordinate purpose clause. It expresses adversity and sets
up a contrast.
[Should] have is the second verb of the purpose clause. The word should is implied as an extension of the first
should. It is in the subjunctive mood (expressing a future potential idea), present tense, third person, singular
form.
Life is the direct object of have.
Eternal is an adjective modifying life.
More could be said about the grammatical information contained within John 3:16, but even this much yields
insight into the meaning of this verse. The main clause tells us that, “God loved the world.” The first subordinate
clause informs us that as a result, “He gave His only begotten Son.” The second subordinate clause is subordinate to
the first subordinate clause. It explains God’s purpose in giving His Son. He did so “that whoever believes in Him
should not perish, but have eternal life.”
Some may think that such grammatical analysis is unnecessary, believing that simply reading the verse
communicates this information. Certainly, for some people this is true. Their ability with language is such that they
can see the relationships described above merely by reading the text. For most, however, this comes only with a better
understanding of basic English grammar and instruction on how to apply it when studying the Bible.
Others may question why there is so much emphasis on grammar in the Bible Seminar curriculum. Why haven’t I
heard about this before, if it is so important? they might be asking. The point is well taken. Little is said in most Bible studies
and sermons about the grammar of Scripture. Possibly this is because teachers think that people would find it too
difficult or uninteresting. As a result, grammatical analysis is usually reserved for Bible college and seminary students
who are learning biblical Hebrew and Greek. The downside of this is that most Christians are never given the tools to
dig more deeply into Scripture and to understand it more fully. The Bible Seminar curriculum has been written to help
address this problem.
INTRODUCTION TO CONJUNCTIONS
Conjunctions join elements of a sentence together and contribute significantly to meaning. Coordinating
conjunctions join clauses of equal importance. These include and, but, or, nor, and for. Sometimes yet and so also serve as
coordinating conjunctions
Coordinating conjunctions join words, phrases, or clauses.
1. An example of a coordinating conjunction joining words: “James and John, the two sons of Zebedee, came up
to Him, saying . . . .” (Mark 10:45).
2. An example of a coordinating conjunction joining phrases (a group of words lacking a subject and verb):
“Christ shall even now, as always, be exalted in my body, whether by life or by death” (Philippians 1:20).
3. An example of a coordinating conjunction joining clauses (a group of words including a subject and verb): “In
the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).
Some coordinating conjunctions work together in pairs and are called correlative conjunctions. These include both
. . . and; not only . . . but also; either . . . or; neither . . . nor; whether . . . or; just as . . . so too. For example: “Either make the tree
good, and its fruit good; or make the tree bad, and its fruit bad; for the tree is known by its fruit.
Subordinate conjunctions join an independent clause of greater importance to a subordinate clause of lesser
importance. They do not join words or phrases. There are many subordinating conjunctions, more than fifty. They
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include: after, although, as, because, how, if, lest, once, since, than, that, though, and unless. For example, God said to Abraham:
“Now I know that you fear God, since you have not withheld your son, your only son, from Me” (Genesis 22:12).
“Now I know that you fear God” is the independent clause. “Since you have not withheld your son, your only son,
from Me” is a subordinate clause. “Since” is a subordinating conjunction. It joins the subordinate clause to the
independent clause.
Some subordinating conjunctions, called phrasal conjunctions, are composed of more than one word. These
include: as far as, as if, as though, even though, in order that, insofar as, now that, provided that, and supposing that.
CAUSAL CONJUNCTIONS
When joining clauses together, conjunctions express how the clauses are to be understood in relation to each
other. In Genesis 22:12, the conjunction “since” expresses a causal relationship between the two clauses it joins. God
knew that Abraham feared Him since or because Abraham obeyed God and was willing to sacrifice Isaac.
Causal conjunctions express the reason, justification, explanation, or motivation behind something. They answer
the question: Why? Causal conjunctions include: as, because, for, inasmuch as, now that, since, that, and when.
When we encounter a causal conjunction in Scripture, we should pause and consider the causal relationship of the
subordinate clause to the clause to which it is joined. For example, James writes, “You do not have because you do not
ask” (James 4:2). Here James gives the reason why the Christians to whom he was writing were not enjoying the
blessings of God: they were not asking for them. Similarly, Peter writes, “Above all, keep fervent in your love for one
another, because love covers a multitude of sins” (1 Peter 4:8). Here “love covers a multitude of sins” is the reason or
cause that Christians should remain fervent in their love for one another. Referring to Jesus, John the Baptist said,
“He who comes after me has a higher rank than I, for He existed before me” (John 1:15). The coordinating
conjunction “for” introduces the reason that Christ was greater than John. Seeing such relationships in Scripture is an
important step toward understanding God’s Word better.
1. Scan chapters five through nine of the Gospel of John for three examples of verses that contain causal
conjunctions. Then complete the table below, listing your examples. The first row provides an example for you to
follow.
Reference
Main Clause
John 9:17
What do you say about Him
New Testament Seminar V © 2011
Causal
Conjunction
Subordinate Clause Stating the
Reason
since
He opened your eyes
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QUESTIONS ON FEAST OF 28 AD, JESUS’ HEALING MINISTRY IN JERUSALEM—JOHN 5:1-47
2. One of the miraculous signs that Jesus performed and that John included in his gospel is the healing of the sick
man by the pool of Bethesda (John 5:1-9). What details in John’s account of this event commend it to you as a
genuine and convincing miracle?
3. According to John 5:10-18, for what two reasons were the Jews seeking to kill Jesus?
A.
B.
4. List three things that Jesus says in John 5:19-47 that confirm that the Jewish rulers were correct when they
concluded that Jesus was “making Himself equal with God” (John 5:18).
A.
B.
C.
5. From the information in John 5:37-47, list five reasons why the Jewish rulers did not believe in Jesus.
A.
B.
C.
D.
E.
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QUESTIONS ON PASSOVER 29 AD, JESUS’ MIRACLES AND TEACHING MINISTRY IN GALILEE —JOHN 6:1-7:1
6. When Jesus miraculously fed the 5,000, He provided food for everyone, “as much as they wanted” (John 6:11).
When everyone had finished eating, the Lord’s disciples gathered the leftover fragments. These filled twelve baskets.
Why did Jesus produce this superabundance of food, rather than just the amount that was needed? What principle
might we draw from this for our lives?
7. Some unbelieving Jews from among the 5,000 fed by Jesus followed Him to Capernaum and asked Him, “What
then do You do for a sign, that we may see, and believe You? What work do You perform? Our fathers ate the manna
in the wilderness; as it is written, ‘He gave them bread out of heaven to eat’” (John 6:30-31). Ironically, Jesus had just
given them a sign, providing bread out of thin air, but apparently that was not enough to convince these unbelieving
critics. Jesus said to them, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it
is My Father who gives you the true bread out of heaven. For the bread of God is that which comes down out of
heaven, and gives life to the world” (John 6:32-33). Here Jesus speaks of something far greater than physical bread,
which can only satisfy the stomach. The Jews asked, “Lord, evermore give us this bread” (John 6:34). Jesus answered
them, “‘I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst’”
(John 6:35). What does Jesus mean by this statement?
8. Speaking to the same unbelieving Jews who had followed Jesus to Capernaum, He explains why, though they had
seen His miracle, they did not believe, saying, “All that the Father gives Me shall come to Me, and the one who comes
to Me I will certainly not cast out” (John 6:37). According to this verse,
A. Who is it that comes to Jesus?
B. What portion of those whom the Father gives to the Son actually come to the Son and are saved?
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9. Consider the following text.
No one can come to Me, unless the Father who sent Me draws him; and I will raise him up on the
last day. It is written in the prophets, “And they shall all be taught of God.” Everyone who has heard
and learned from the Father, comes to Me. Not that any man has seen the Father, except the One
who is from God; He has seen the Father. Truly, truly, I say to you, he who believes has eternal life. I
am the bread of life.
John 6:44-48
A. Underline the portions of this text that refer to the Father’s role in the salvation of sinners.
B. Circle the portions of this text that refer to the Son’s role in the salvation of sinners.
C. Place in a rectangle the portions of this text that refer to the sinner’s role in his or her salvation.
10. In John 6:44-48, Jesus equates the Father’s drawing of sinners to the Son with the Father’s teaching ministry,
saying, “It is written in the prophets, ‘And they shall all be taught of God.’ Everyone who has heard and learned from
the Father, comes to Me” (John 6:45).
A. What is it, do you think, that the Father teaches sinners that causes them to come to the Son?
B. What portion of those who hear the Father and learn from Him come to the Son and are saved?
11. Why does the Father draw one person to Christ for salvation and not another? Considering Jesus’ teaching in John
6 and the teaching of Scripture as a whole, circle the statement or statements that you think most accurately answers
this question. If you prefer, you may write an answer of your own. Add supporting Scripture references for your
position if you are able.
A. Only those whom God sovereignly selected before the foundation of the world can be saved. The Father draws
these to the Son and gives them the gift of saving faith.
B. Anyone can be saved. The Father draws all sinners to Christ. Some choose to believe in Christ and are saved.
C. God’s sovereign choice and the sinner’s freewill coincide in such a manner that those whom God sovereignly
elected and those who freely believe in Christ are one and the same.
D. The Holy Spirit is at work, convicting all of sin. Anyone can repent. The Father draws those who repent to His
Son and enlightens their minds so that they can understand the gospel. Placing their faith in Christ, they are saved.
E. Other:___________________________________________________________________________________
__________________________________________________________________________________________
__________________________________________________________________________________________
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12. Based in part on John 6:54-55, the Roman Catholic Church teaches that at the Last Supper Jesus transformed
bread and wine into His physical body and blood so that His followers could eat His flesh and drink His blood. The
same occurs, according to the Catholic Church, at every Mass. This makes it possible for Catholics to worship Jesus’
real presence, perpetuate the sacrifice of the cross, and receive Him in Communion.
A. What in the context supports this interpretation of John 6:54-55?
B. What in the context argues against this interpretation of John 6:54-55?
13. Many have concluded that Jesus is speaking metaphorically in John 6:54-55 about people eating His physical body
and blood, that is, He is comparing faith in Him to eating and drinking.
A. What in the context supports this interpretation of John 6:54-55?
B. What in the context argues against this interpretation of John 6:54-55?
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14. Consider the similar structure of John 6:40 and John 6:54.
“For
this is the will of My Father, that everyone who beholds the Son and believes in Him,
may have eternal life; and I Myself will raise him up on the last day” (John 6:40).
“He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day” (John 6:54).
A. Circle similar words, phrases, and clauses in these two verses and connect them with lines.
B. In both verses what does Jesus promise the person who meets the given qualifications?
C. List the qualifications stated by Jesus that must be met to receive the stated promise.
D. How many unique qualifications does Jesus list? One? Two? Three? Four? Or more? In other words, how many
things must a person do in order to receive what Jesus’ promises?
E. Rewrite John 6:40 and John 6:54 in the spaces below. Try to line up the portions of each verse that are similar or
the same on lines across from each other.
John 6:40
John 6:54
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
__________________________________
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QUESTIONS ON THE FEAST OF BOOTHS 29 AD, JESUS’ TEACHING MINISTRY IN JERUSALEM—JOHN 7:2-9:41
15. Speaking of God the Father, Jesus told the Jews in Jerusalem, “If any man is willing to do His will, he shall know
of the teaching, whether it is of God, or whether I speak from Myself” (John 7:17). What is Jesus promising here?
Does this promise hold true for us today?
16. The Jewish people were divided over Jesus. Some said He was a good man. Others said He was a bad man. In the
table below, list the arguments voiced by each side in the debate recorded in John 7:1-36. Provide a reference for each
statement.
Jesus was a good man.
New Testament Seminar V © 2011
Jesus was a bad man.
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Lesson 4
New Testament Seminar V
The Gospel According to John 8:1-11:54
SENTENCE AND TRANSITIONAL ADVERBS
Adverbs usually modify verbs, adjectives, and other adverbs. For example, the angel sent to release Peter from
prison told him, “Get up quickly” (Acts 12:7). Here the adverb “quickly” modifies the verb “get up.” It describes the
manner in which Peter was to get up. He was to get up “quickly.”
Sometimes an adverb takes on a greater role and can modify a whole sentence. Grammarians call these sentence
adverbs. They express the speaker’s attitude toward the sentence’s content. For example, Paul tells the Corinthians,
who were suing one another in court over business disputes, “Actually, then, it is already a defeat for you, that you
have lawsuits with one another” (1 Corinthians 6:7). By beginning his statement with the word “actually,” Paul is
communicating that he realizes that what he is stating is contrary to how the Corinthians were looking at the matter.
The adverb “actually” is commenting on the content of the sentence as a whole, not simply one word. Common
adverbs that can function as sentence adverbs are: actually, apparently, basically, certainly, clearly, curiously, evidently,
fortunately, hopefully, ideally, incidentally, ironically, presumably, regrettably, strangely, surprisingly, thankfully,
truthfully, and ultimately. These occur more frequently in casual speech than in the Bible, most of which is written in
a formal style.
Sometimes an adverb makes a transition between a new sentence and what precedes it. These are called transitional
adverbs. Some grammarians refer to these as conjunctive adverbs because they act like weak conjunctions, though they are
adverbs. For example, Jacob said to Rachel and Leah, “Your father has cheated me and changed my wages ten times;
however, God did not allow him to hurt me” (Genesis 31:7). This sentence has two independent clauses. The second
clause is introduced by the transitional adverb “however,” which expresses a contrast between the two clauses.
Transitional adverbs can create a logical connection between independent clauses, sentences, paragraphs, topic
sections, and chapters. Since they are still adverbs, they need help from the punctuation in making the connection and
so are usually preceded by a period or semicolon and followed by a comma. Some adverbs that can function as
transitional adverbs are: additionally, also, besides, consequently, finally, first, furthermore, hence, however, moreover,
nevertheless, regardless, similarly, subsequently, therefore, and thus.
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INFERENTIAL, TELIC, AND RESULTANT CONJUNCTIONS AND TRANSITIONAL ADVERBS
Inferential
Inferential conjunctions and transitional adverbs join a subordinate clause containing a
logical conclusion or necessary consequence to another clause, which contains a premise.
For example, addressing the Christians in Rome, Paul writes, “For the report of your
obedience has reached to all; therefore I am rejoicing over you” (Romans 16:19). The first
clause contains the premise, the proposition that Paul states: “the report of your obedience
has reached to all.” The second clause contains the conclusion that is inferred from this
statement: “therefore I am rejoicing over you.” Inferential conjunctions and adverbs
inform us that the clause that follows is an inference or conclusion, that is, the necessary
consequence of the premise or clause that precedes it.
So can function as both a conjunction and an adverb. It is often difficult to determine
which. As an adverb it can express an inferential relationship, but this is not common.
Inferential transitional adverbs include therefore, consequently, henceforth, then, accordingly, and
consequently, the most common being therefore, which occurs about a thousand times in the
English Bible. For example, Paul writes, “Love does no wrong to a neighbor; love therefore
is the fulfillment of the law” (Romans 13:10). Here “love . . . is the fulfillment of the law”
is an inference or conclusion based on the independent clause, “Love does no wrong to a
neighbor.” In the Gospel of Mark, Jesus teaches, “A man shall leave his father and
mother, and the two shall become one flesh; consequently they are no longer two, but one
flesh” (Mark 10:7-8). Here the transitional adverb consequently introduces a conclusion.
Sometimes an inferential adverb makes a transition into a new section. Paul, for example,
writes, “I urge you therefore, brethren, by the mercies of God, to present your bodies a
living and holy sacrifice, acceptable to God, which is your spiritual service of worship”
(Romans 12:1). Here Paul begins a new section of his long letter to the church in Rome by
drawing a conclusion based on his teaching in the previous eleven chapters. Paul is saying,
Based on all that I have just told you about justification by faith, sanctification through the work of the
Holy Spirit, and God’s faithfulness in His promises to Israel, I urge you to yield your lives to God as a
living and holy sacrifice.
A phrasal conjunction that can sometimes be difficult to categorize is “for this reason.” It
appears to be a causal conjunction, introducing a reason, but it is an inferential
conjunction, introducing a conclusion while looking back at a previous reason. It can be
substituted with the inferential conjunction therefore. For example, Jesus told Pilate, “You
would have no authority over Me, unless it had been given you from above; for this reason
he who delivered Me up to you has the greater sin” (John 19:11). The final clause is a
conclusion, not a reason.
Telic
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Telic conjunctions connect a subordinate clause containing a purpose or intended goal to
another clause. They get their name from the Greek word telos, meaning end, for they
express the intended end, purpose, effect, goal or aim. Telic conjunctions include: for the
purpose that, in order, in order that, so, so that, and that. For example, Jesus taught, “While you
have the light, believe in the light, in order that you may become sons of light.” (John 12:36).
The words “in order that” form a phrasal conjunction and join the subordinate clause
“that you may become sons of light” to the main clause: “While you have light, believe in
the light.” This verse tells us that sinners should “believe in the light” for the intended
purpose of becoming “sons of light.” Likewise, Moses instructed Israel, “And now, O
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Israel, listen to the statutes and the judgments which I am teaching you to perform, in order
that you may live and go in and take possession of the land which the Lord, the God of
your fathers, is giving you” (Deuteronomy 4:1). Moses taught the people God’s statutes
and judgments for the purpose that they might live and take possession of the land. Yet
another example is Jesus’ warning, “For false Christs and false prophets will arise and will
show great signs and wonders, so as to mislead, if possible, even the elect” (Matthew
24:24). Here “so as” is a phrasal telic conjunction introducing a purpose or intended goal.
False Christs will perform signs and wonders with the intention of misleading people.
Lest is a telic conjunction with a twist. It expresses a negative purpose or intention, something to
be prevented or avoided. For example, with respect to the fruit on the tree in the middle of the
garden, God told Adam, “You shall not eat from it or touch it, lest you die’” (Genesis 3:3). The
last clause, “lest you die,” expresses a negative purpose, an outcome to be avoided.
Resultant
Resultant conjunctions introduce the accomplished effect of an action or condition. They
differ from telic conjunctions, which speak of an intended goal or effect, in that they speak
of an actual and already achieved effect or result. For example, in his first letter to the
Thessalonians, Paul writes, “You also became imitators of us and of the Lord, having
received the word in much tribulation with the joy of the Holy Spirit, so that you became
an example to all the believers in Macedonia and in Achaia” (1 Thessalonians 1:6-7). The
godly example of the Thessalonian believers was not a goal to be achieved, but rather a
goal that had been achieved. It was an actual effect, not just an intended affect. Compared
to telic clauses, there are relatively few resultant clauses in Scripture.
QUESTIONS CONCERNING CAUSAL, INFERENTIAL, TELIC, AND RESULTANT CONJUNCTIONS
1. Draw a line from the relationship in the left column to the verse in which the italicized word or words express that
relationship in the right column. Use each relationship and Scripture only once.
Relationship
Scripture
telic
“When Gideon came, behold, a man was relating a dream to his friend.
And he said, ‘Behold, I had a dream; a loaf of barley bread was tumbling
into the camp of Midian, and it came to the tent and struck it so that it
fell, and turned it upside down so that the tent lay flat’” (Judges 7:13).
causal
inferential
resultant
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“I chose you out of the world, therefore the world hates you” (John
15:19).
“Then Jesus therefore said to them plainly, ‘Lazarus is dead, and I am
glad for your sakes that I was not there, so that you may believe’” (John
11:14-15).
“Therefore some of the Pharisees were saying, ‘This man is not from
God, because He does not keep the Sabbath’” (John 9:16).
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2. In each of the following verses, identify the type of clause introduced by the conjunction in italics (causal,
inferential, telic, or resultant).
Type of Clause
Verse
A.
He established the earth upon its foundations, / So that it will not totter
forever and ever” (Psalm 104:5).
B.
“The two shall become one flesh; consequently they are no longer two, but
one flesh” (Mark 10:8).
C.
“Now no shrub of the field was yet in the earth, and no plant of the
field had yet sprouted, for the Lord God had not sent rain upon the
earth; and there was no man to cultivate the ground” (Genesis 2:5).
D.
“For since the creation of the world His invisible attributes, His eternal
power and divine nature, have been clearly seen, being understood
through what has been made, so that they are without excuse” (Romans
1:20).
E.
“Why have I found favor in your sight that you should take notice of
me, since I am a foreigner?” (Ruth 2:10).
F.
“Do homage to the Son, lest He become angry” (Psalm 2:12).
G.
“For if we live, we live for the Lord, or if we die, we die for the Lord;
therefore whether we live or die, we are the Lord’s” (Romans 14:8).
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QUESTIONS ON THE FEAST OF BOOTHS 29 AD, JESUS’ TEACHING MINISTRY IN JERUSALEM (CONTINUED)—
JOHN 7:2-9:41
3. John records seven metaphors used by Jesus to describe Himself. Each presents an important aspect of Jesus’
character and ministry. Complete the seven statements below, filling in the blanks. State the significance of each.
Statement
Significance
A. “I am the _______________________” (John 6:35).
__________________________________________
B. “I am the _______________________” (John 8:12).
__________________________________________
C. “I am the _______________________” (John 10:7).
__________________________________________
D. “I am the _______________________” (John 10:11).
__________________________________________
E. “I am the _______________________” (John 11:25).
__________________________________________
F. “I am the _______________________” (John 14:6).
__________________________________________
G. “I am the ______________________” (John 15:1).
__________________________________________
4. Speaking to the ruling Jews, Jesus said, “You are from below, I am from above; you are of this world, I am not of
this world. I said therefore to you, that you shall die in your sins; for unless you believe that I am He, you shall die in
your sins” (John 8:23-24).
A. Why does Jesus connect eternal salvation to belief in His true identify so closely in these verses? Is it that
important?
B. If a person believes that Jesus died on the cross for his or her sins, but does not believe that Jesus is the Son of
God, co-equal with the Father, can that person be saved? Explain your answer.
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5. Jesus taught, “If you abide in My word, then you are truly disciples of Mine; and you shall know the truth, and the
truth shall make you free” (John 8:31-32).
A. What does it mean to abide in Christ’s word?
B. How can truth make you free?
6. The long and tense debate between Jesus and unbelieving ruling Jews recorded in John 8:1-59 ends with these
words: “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am.’ Therefore they picked up
stones to throw at Him; but Jesus hid Himself, and went out of the temple” (John 8:58-59).
A. What does Jesus mean when He says, “Before Abraham was born, I am”?
B. Why would the ruling Jews want to stone Jesus for saying this?
7. Jesus taught, “We must work the works of Him who sent Me, as long as it is day; night is coming, when no man
can work” (John 9:4). Apply the principle in this verse to your own life, explaining what it means to you personally?
8. The gospels record thirty-five of Jesus’ miracles. John emphasizes the story of Jesus’ healing of the blind man and
the aftermath (John 9:1-41). John gives forty-one verses to this story, second only to the raising of Lazarus, which
receives fifty-six verses (John 11:1-53; 12:9-11). Why do you think John puts so much emphasis on Jesus giving sight
to the blind man of John 9? Is there something especially significant about it that it should warrant such attention?
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QUESTIONS ON THE FEAST OF BOOTHS 29 AD, JESUS’ TEACHING MINISTRY IN JERUSALEM—JOHN 10:1-21
9. John does not include any of the Lord’s parables, but he does include two of Jesus’ allegories in the fourth gospel:
the allegory of the good shepherd (John 10:1-18) and the allegory of the vine and branches (John 15:1-98). Draw a
pictorial representation of Jesus’ allegory of the good shepherd. Stick figures are sufficient. Make sure that you include
each element in the story. (Note: A fold is an enclosure, corral, or pen for livestock, especially sheep.)
The Allegory of the Good Shepherd
A. What does the “fold” represent?
B. Who does the “thief” represent?
C. Who does the “hireling” represent?
D. Who is the good shepherd?
E. Who are the sheep who respond to the voice of the good shepherd?
F. Who do the “other sheep, which are not of this fold” represent?
G. What do we learn about Jesus from this story?
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QUESTIONS ON THE FEAST OF DEDICATION 29 AD, JESUS’ MINISTRY IN JERUSALEM, BEYOND JORDAN,
BETHANY, AND EPHRAIM—JOHN 10:22-11:54
10. In John 10:22-30, Jesus has another interchange with the ruling Jews. “How long will You keep us in suspense?”
they asked Jesus. “If You are the Christ, tell us plainly” (John 10:24). This may seem like the perfect place for Jesus to
say, Yes, I am the Son of God, the promised Messiah. Why doesn’t Jesus do this?
11. Some say that when Jesus said, “I and the Father are one” (John 10:30), He simply meant that He was one in
purpose with the Father. Any devoted follower of God, they claim, could say the same. Others say that Jesus’
statement in John 10:30 is a clear assertion to divinity. No mere man could make such a statement in the context in
which Jesus did. Who is correct? State your reasons.
12. When Mary and Martha sent messengers to inform Jesus that Lazarus was sick and needed help, Jesus purposely
delayed going to Bethany, remaining two days longer in the location where He was (John 11:6). Why did Jesus do this
and what application might this have for our lives?
13. Jesus told Martha, “I am the resurrection and the life; he who believes in Me shall live even if he dies, and
everyone who lives and believes in Me shall never die. Do you believe this?” (John 11:25-26).
A. What does Jesus mean when He says that He is “the resurrection and the life”?
B. How is it possible for a person to “live even if he dies”?
C. In what sense can a person “never die”?
D. Do you believe these teachings?
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Lesson 5
New Testament Seminar V
The Gospel According to John 11:55-16:33
COPULATIVE AND ADVERSATIVE CONJUNCTIONS AND TRANSITIONAL ADVERBS
Copulative
Copulative conjunctions links elements together that are to be taken jointly. And is the primary
copulative conjunction. As a coordinating conjunction, it can join words, phrases, and clauses,
doing so on an equal basis.

example of words joined together: “The earth was formless and void” (Genesis 1:2).

example of phrases joined together: “Then God said, ‘Let there be lights in the expanse of
the heavens to separate the day from the night, and let them be for signs, and for seasons, and
for days and [for] years. . . .’” (Genesis 1:14).

example of clauses joined together: “Then God said, ‘Let there be lights in the expanse of the
heavens to separate the day from the night, and let them be for signs, and for seasons, and for
days and years; and let them be for lights in the expanse of the heavens to give light on the
earth’; and it was so” (Genesis 1:14-15).
Other copulative conjunctions, all phrasal conjunctions, include together with, along with, and as well
as. For example, “Then those who sing as well as those who play the flutes shall say, “All my
springs of joy are in you” (Psalms 87:7).
Adversative
Adversative conjunctions express contrariety, contrast, antithesis, or opposition. Adversative
conjunctions include: but, yet, whereas, and while. For example, the Lord told Adam, “From any tree
of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall
not eat, for in the day that you eat from it you shall surely die” (Genesis 2:16-17). Here the
conjunction “but” sets up a contrast between the trees from which Adam could eat and the tree
from which he could not eat.
Transitional adverbs expressing an adversative relationship include: again, conversely, however,
meanwhile, on the contrary, on the other hand, rather, still, and though.
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The table below summarizes the six kinds of conjunctions and transitional adverbs that we have examined thus
far. Review this table and answer the questions that follow.
ADVERSATIVE, CAUSAL, AND COPULATIVE CONJUNCTIONS AND TRANSITIONAL ADVERBS
Kind of
Relationship
Expressed
adversative
Defined
contrariety,
contrast,
antithesis,
opposition
Examples
“So go now and work; for you shall be given
no straw, yet you must deliver the quota of
bricks” (Exodus 5:18).
Conjunctions
but, whereas,
while, yet
“For the wages of sin is death, but the free gift
of God is eternal life in Christ Jesus our Lord”
(Romans 6:23).
“The Law is not of faith; on the contrary, ‘He
who practices them shall live by them’”
(Galatians 3:12).
causal
the reason,
justification,
explanation, or
motivation
behind
something;
answers the
question:
Why?
“Above all, keep fervent in your love for one
another, because love covers a multitude of sins”
(1 Peter 4:8).
“Therefore, since we have so great a cloud of
witnesses surrounding us, let us also lay aside
every encumbrance” (Hebrews 12:1).
Transitional
Adverbs
again,
conversely,
however,
meanwhile, on
the contrary,
on the other
hand, rather,
still, though
as, because,
for, in that,
inasmuch as,
now that,
since, that,
when
“You do not have because you do not ask”
(James 4:2).
“And inasmuch as it is appointed for men to die
once and after this comes judgment, so Christ
also, having been offered once to bear the sins
of many, shall appear a second time for
salvation without reference to sin, to those who
eagerly await Him” (Hebrews 9:27-28).
copulative
a cumulative
connection or
link to join
elements that
are to be taken
jointly
New Testament Seminar V © 2011
“Then God said, ‘Let there be light’; and there
was light” (Genesis 1:3).
“Rejoice, and be glad” (Matthew 5:12).
and, both . . .
and, together
with, along
with, as well as
“For in the way you judge, you will be judged;
and by your standard of measure, it will be
measured to you” (Matthew 7:2).
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INFERENTIAL, RESULTANT, AND TELIC CONJUNCTIONS AND TRANSITIONAL ADVERBS
Kind of
Relationship
Expressed
inferential
Defined
an inference or
conclusion, the
logical
judgment, the
necessary
consequence
of a premise
Examples
“Love does no wrong to a neighbor; love
therefore is the fulfillment of the law” (Romans
13:10).
Conjunctions
Transitional
Adverbs
so
accordingly,
consequently,
for this
reason, hence,
henceforth,
then,
therefore
so (that), that
thus
“For you have been bought with a price:
therefore glorify God in your body” (1
Corinthians 6:20).
“For this reason it is by faith, that it might be in
accordance with grace” (Romans 4:16).
“So then you are no longer strangers and aliens,
but you are fellow citizens with the saints, and
are of God’s household” (Ephesians 2:19).
resultant
an effect of an
action or
condition, a
factual
consequence
“You also became imitators of us and of the
Lord, having received the word in much
tribulation with the joy of the Holy Spirit, so
that you became an example to all the believers
in Macedonia and in Achaia” (1 Thessalonians
1:6-7).
“For God so loved the world, that He gave His
only begotten Son, that whoever believes in
Him should not perish, but have eternal life”
(John 3:16).
telic
the purpose,
directed to a
definite end,
the intended
result or effect,
the goal aimed
at, the
intention
“And now, O Israel, listen to the statutes and
the judgments which I am teaching you to
perform, in order that you may live and go in and
take possession of the land which the LORD,
the God of your fathers, is giving you”
(Deuteronomy 4:1).
in order (that),
so (that), that,
lest (negative
purpose)
“but from the fruit of the tree which is in the
middle of the garden, God has said, ‘You shall
not eat from it or touch it, lest you die’”
(Genesis 3:3).
“For false Christs and false prophets will arise
and will show great signs and wonders, so as to
mislead, if possible, even the elect” (Matthew
24:24).
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SUFFERING FROM CONJUNCTIONITIS?
Conjunctionitis—not to be confused with conjunctivitis, a medical term for the inflammation of the membrane that covers
the front of the eye and eyelids—is a grammatical term for the inflammation of the brain caused by overexposure to
conjunctions. It is a common condition experienced by Bible Seminar students and remedied only by prayer and
further study. Here are some pointers that will help you recover from this debilitating condition and master
conjunctions and their inflammatory cousins, transitional adverbs.
Learn the Material A clear and precise understanding of how conjunctions and transitional adverbs join clauses
together will provide you with a lifetime of valuable insights into Scripture (and other literature
as well). So don’t shy away from this topic, but rather seek to master it. It is really not that
difficult.
Concentrate on Concentrate on mastering the five of most important functions: adversative, copulative, causal,
Primary Functions inferential, and telic. Understanding these is essential for a sound knowledge of Scripture.
Use Simplified If you are struggling with the technical meanings of the labels, feel free to simplify them by
Labels taking a key word from the definition of each label and using it is as the label. It may not as
grammatically precise, but for most purposes it will work just as well. For example, use these
labels if you prefer:
Technical Label
Simplified Label
adversative
contrasting
copulative
joining
causal
reasoning
inferential
concluding
telic
purposing
Later, a list of simplified labels will be provided for all functions.
Identify OneFunction
Conjunctions and
Transitional
Adverbs
Some of the most important conjunctions and transitional adverbs have only one use.
Recognizing these greatly simplifies the task of identifying the function. At the same time,
don’t just mindlessly label the conjunction and move on. Understand what it expresses and
how it adds meaning to the sentence.
Important Single-Use Conjunctions
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Conjunction
Function
and
copulative
because
causal
consequently
inferential
in order (that)
telic
since
causal
therefore
inferential
yet
adversative
37
Identify Other words have several uses but use only one almost all the time.
Conjunctions
and
Important Multi-Use Conjunctions
Transitional
that Use One Function Most of the Time
Adverbs that
have Multiple
Conjunction
Function
uses but
Commonly
but
adversative
Function in
however
adversative
only One Way
if
conditional
or
alternative
Know that there
is a Limited
Number of
Labels
As you are introduced to more and more conjunctions, transitional adverbs, and their functions,
you may feel overwhelmed by all the information. Keep in mind that there are eighteen different
functions. That is a lot, but a manageable number. Learn these eighteen well as they are
introduced and you will soon know them all. A later lesson will provide a table that summarizes
these eighteen labels and how they function. This will make the labeling of conjunctions and
transitional adverbs much easier.
Know that there
is a limited
Number of
Common
Conjunctions
and
Transitional
Adverbs
English has a lot of conjunctions and transitional adverbs, which is understandable in that they
are the glue that joins clauses together. We rely heavily on them to communicate how these
clauses relate to one another. There are about ninety-five conjunctions and transitional adverbs
that are commonly used in English. That may seem like large number, but remember that these
are words that we use all the time, common words like: and, or, but, because, since, however, and if. A
later lesson will provide a list of all of these cross-referenced to their various functional uses.
Then when you encounter a word you want to label, you can look it up and choose from a menu
of possibilities. Most words, seventy-one of the ninety-five, have one use. Look it up and you
have its functional label. The others, for the most part, have only two or three uses. Choose
which best fits the context. It is not that hard.
Follow These There is a thought-process you should go through each time you try to label the function of a
Steps when conjunction or transitional adverb. If you follow it, the process will become routine and, with a
Labeling little practice, almost automatic. Here are the steps you should follow.
1. Read the verse and understand it as best as you can in context. What the verse means will
inform your understanding of the conjunctions joining its clauses as much as the conjunctions
will inform your understanding of what the verse means. They interact and work together.
2. Identify the conjunctions. They are usually at the start of clauses (groups of words with a
subject and verb).
3. If the conjunction is one of the common single-use variety, label it and you are done. For
example, if you see the word “therefore,” place “inferential” above it. If the word has more than
one use, choose the label that best fits the context. If you are having trouble doing this, look the
word up in the table that will be provided later and in a good dictionary to clarify in your mind
what the word means and how it functions in sentences.
4. Before moving on to the next word, pause of a moment and reflect on the significance of the
function you have just identified. For example, if you have labeled “therefore” as “inferential” (its
only possible use), observe how the clause that follows it is a logical conclusion to what precedes
it. Look at the verse and ask: Does this make sense? Can I see how the clause introduced by
“therefore” is a logical conclusion to what went before it? If the label you have chosen does not
make sense, reconsider your selection and try again.
When you take these steps, your understanding of Scripture will deepen and become clearer. At
first expect it to be difficult, but with time to become easier and easier.
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1. Scan John 11 and identify a verse that illustrates the use of a copulative conjunction in joining two clauses. Then
complete the table below.
Verse Reference:
First Clause
Copulative Conjunction
Second Clause
2. Scan John 11 and identify a verse that illustrates the use of an adversative conjunction or adverb in expressing
opposition or antithesis between two clauses. Then complete the table below.
Verse Reference:
First Clause
Adversative Conjunction
Second Clause
3. Draw a line from the relationship to the verse in which the italicized word or words express that relationship. Use
each relationship and Scripture only once.
Relationship
Scripture
adversative
“Then God said, ‘Let there be light’; and there was light” (Genesis 1:3).
causal
“Then they said to one another, ‘Truly we are guilty concerning our
brother, because we saw the distress of his soul when he pleaded with
us, yet we would not listen; therefore this distress has come upon us’”
(Genesis 42:21).
inferential
“Then the flood came upon the earth for forty days; and the water
increased and lifted up the ark, so that it rose above the earth” (Genesis
7:17).
copulative
“Then God blessed the seventh day and sanctified it, because in it He
rested from all His work which God had created and made” (Genesis
2:3).
telic
“But in order that it may not spread any further among the people, let us
warn them to speak no more to any man in this name” (Acts 4:17).
resultant
“So Jacob named the place Peniel, for he said, “I have seen God face to
face, yet my life has been preserved.” (Genesis 32:30).
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4. Examine the italicized portions of the text below and identify how each is functioning in the passage, labeling each
either adversative, causal, copulative, inferential, resultant or telic,. One has been done for you.
John 5:19-29
inferential
19
Jesus therefore answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing
of Himself, unless it is something He sees the Father doing; for whatever the Father does, these
things the Son also does in like manner. 20 For the Father loves the Son, and shows Him all things
that He Himself is doing; and greater works than these will He show Him, that you may marvel. 21 For
just as the Father raises the dead and gives them life, even so the Son also gives life to whom He
wishes. 22 For not even the Father judges anyone, but He has given all judgment to the Son, 23 in order
that all may honor the Son, even as they honor the Father. He who does not honor the Son does not
honor the Father who sent Him. 24 Truly, truly, I say to you, he who hears My word, and believes
Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into
life.
25
“Truly, truly, I say to you, an hour is coming and now is, when the dead shall hear the voice of
the Son of God; and those who hear shall live. 26 For just as the Father has life in Himself, even so He
gave to the Son also to have life in Himself; 27 and He gave Him authority to execute judgment,
because He is the Son of Man. 28 Do not marvel at this; for an hour is coming, in which all who are in
the tombs shall hear His voice, 29 and shall come forth; those who did the good deeds to a
resurrection of life, those who committed the evil deeds to a resurrection of judgment.
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QUESTIONS ON JOHN 11:55-16:33—PASSOVER 30 AD, JESUS’ MINISTRY IN JERUSALEM
5. Jesus said, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains by itself alone; but
if it dies, it bears much fruit” (John 12:24).
A. In context, what is Jesus referring to in this verse?
B. How might you apply the principle this verse expresses to your life?
6. Jesus taught, “And I, if I be lifted up from the earth, will draw all men to Myself” (John 12:32).
A. What is Jesus referring to when he speaks of Himself being “lifted up from the earth”?
B. What does Jesus mean when He says that He “will draw all men” to Himself? How does this work?
7. Every passage in Scripture has a primary application, that is, the principal thing that God would have us learn from it.
Most passages also contain additional or secondary lessons. These are truths, principles, and examples from which we
can also learn. Consider Jesus’ actions during the Passover meal when He rose and washed His disciples feet (John 13:120).
A. What was the primary lesson that Jesus wanted His disciples to learn from His washing their feet? (This would be the
primary lesson for us as His disciples as well.)
B. List three secondary lessons that we can draw from John 13:1-20 that apply to us today, even as to the Lord’s first
disciples.
1)
2)
3)
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8. One of Leonardo Da Vinci’s most famous paintings is “The Last Supper.” Painted between 1495 and 1498, it portrays
Jesus’ final meal with His disciples. Jesus is seated at the center of a long table with His disciples seated on either side of
Him. All seat facing the viewer. John, looking rather feminine, is seated immediately to Jesus’ right and leans away from
Him to listen to Peter, seated third from Jesus’ left, who is whispering something to John. Peter has a knife in his hand,
an allusion to the sword that he will use in Gethsemane a short time later. Between John and Peter, Judas is seated. He
clutches a small purse.
The painting depicts the moment that Jesus announces to the Twelve that one of them would betray Him. The
disciples are shocked. The Lord’s right hand and Judas’ left hand are reaching for the same piece of bread, the sign that
Jesus said would identify the betrayer.
An artistic portrayal of the event, Da Vinci did not intend it to be a realistic portrayal of the event and several details
are historically inaccurate. The announcement of a betrayer occurred, according to Scripture, “as they were eating”
(Matthew 26:21), yet most plates are empty and the meal appears to be over. The painting has deteriorated, so it is
difficult to make out some details, but the sacrificial Passover lamb is not readily apparent. Two plates contain what is
probably meat. A small quantity of wine can be seen in half-filled cups of clear glass, which did not exist at the time.
Syrian craftsmen developed glassblowing some time between 27 BC and 14 AD, so it is possible that the Lord and His
disciples drank from glasses, but pottery of fired clay was more likely. Clear glass was not developed until about 100 AD
when manganese oxide was introduced into the process in Alexandria. Oranges are on the table. Native to India, they
were probably not known to first-century Jews in Jerusalem and did not come to Europe until the fifteenth century.
Instead of the flat unleavened matzo eaten by Jewish people at Passover, there appears to be buns scattered about the
table. Jesus and His disciples are depicted as fair-skinned Europeans with long, straight hair. They wear Renaissance-era
clothing. The room is palatial. Out the rear window there is daylight. The Passover did not begin until sunset and it
would have been dark before the meal concluded. The disciples are seated in chairs at a large table. The center section
resembles a stone altar as do the details of the tablecloth. Jews in Jesus’ day did not sit in chairs when eating but reclined
on couches or cushions around a low-lying table or a mat. Participants arranged themselves with their legs angling away
from the table. They would lean on their left elbow and eat with their right hand, sometimes leaning back on the chest of
the person behind them. The person reclining behind or to the left of the host was the guest of honor, since the host
would lean back on him.
Carefully examine John’s account of the Last Supper in John 13:21-30 and see if you can determine how Jesus, John,
Peter, and Judas were reclining in relationship to each other. Take note of who can speak to whom without others
overhearing and where Judas must be lying in order for Jesus to have been able to give him a dipped sop. Typically Jews
did this by placing the morsel directly into the person’s mouth, a gesture of affection still common today in the Middle
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East. In the space below, sketch how each of the four men is reclining at the table below, labeling each. Treating Jesus as
the host, label the guest of honor.
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CUSHIONS FOR
DINNER GUESTS
LOW-LYING TABLE
9. Jesus taught, “A new commandment I give to you, that you love one another, even as I have loved you, that you
also love one another. By this all men will know that you are My disciples, if you have love for one another” (John
13:34-35).
A. Why would Jesus identify our love for one another as the characteristic by which others would know that we are
His disciples?
B. List three ways in which you exhibit love for the Christians in your church.
1)
2)
3)
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10. Jesus taught, “I am the way, and the truth, and the life; no one comes to the Father, but through Me” (John 14:6).
In what sense,
A. In what sense is Jesus “the way”?
B. In what sense is Jesus “the truth”?
C. In what sense is Jesus “the life”?
D. Why is it that “no one comes to the Father” but “through” Jesus (John 14:6)?
11. What did Jesus mean when He told Philip, “He who has seen Me has seen the Father” (John 14:9)?
12. List six things that we learn about the Holy Spirit from Jesus’ teaching in John 14:15-26.
A.
B.
C.
D.
E.
F.
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13. Sketch a simple picture of Jesus’ teaching in John 15: 1-11 about the vine and the branches. Label each part. Then
answer the questions that follow. (Considering the context, be as specific as possible.)
Sketch of John 15:1-11
A. Who does the branch that bears fruit represent?
B. What does the pruning of the fruit-bearing branches represent?
C. Who does the branch that is taken away represent?
D. What does the treatment of the fruitless-branch represent (taken away, dries up, gathered up, cast into the fire,
burned)?
E. What is the primary lesson that you draw from this passage?
F. List one secondary lesson that you can draw from this passage.
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14. List six things that we learn about the Holy Spirit from Jesus’ teaching in John 15:26-16:15.
A.
B.
C.
D.
E.
F.
15. What do we learn from the following texts about how the New Testament was written?
A. John 14:26
B. John 15:26
C. John 16:12-15
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Lesson 6
New Testament Seminar V
The Gospel According to John 17-21
ADDITIVE, ALTERNATIVE, AND CONTINUATIVE CONJUNCTIONS AND TRANSITIONAL ADVERBS
Additive
Additive conjunctions and transitional adverbs join clauses through addition. For example,
in his first letter to the church in Corinth, Paul writes, “Now I did baptize also the
household of Stephanas; beyond that, I do not know whether I baptized any other” (1
Corinthians 1:16). Here Paul makes a statement (“I did baptize also the household of
Stephanas”) and then adds another statement to it (“I do not know whether I baptized any
other”). He joins these two sentences with the words “beyond that,” a transitional adverb
expressing an additive relationship. Other transitional adverbs that join sentence elements
through addition include additionally, again, also, besides, further, beyond that, furthermore, in
addition, incidentally, and moreover.
Alternative
Alternative conjunctions and transitional adverbs indicate a choice or alternative. In the
fourth gospel, John writes, “After these things Jesus went away to the other side of the Sea
of Galilee (or Tiberias)” (John 6:1). Here the word “or” expresses an alternative
relationship. The place Jesus went to was called the Sea of Galilee or Tiberias. We see this
alternate relationship also when Jesus says, “If any man is willing to do His will, he shall
know of the teaching, whether it is of God, or whether I speak from Myself” (John 7:17).
Either Jesus’ teaching was from God or it was from Himself. Or is a coordinating
conjunction, and so it can connect words, phrases, and clauses. Other alternative
coordinating conjunctions are before, nor, and whether. Paired correlative conjunctions
expressing an alternative include either . . . or; neither . . . nor; and whether . . . or.
Continuative
Continuative conjunctions and transitional adverbs introduce a new point, moving the
discourse forward. Several times in his First letter to the Corinthians, for example, Paul
repeats the phrase “now concerning” (1 Corinthians 7:1; 7:25; 8:1; 12:1; 16:1). Each time he
is making a transition to a new topic, continuing his way through a list of subjects he wants
to address with Corinthian Christians.
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ADDITIVE, ALTERNATIVE, AND CONTINUATIVE CONJUNCTIONS AND TRANSITIONAL ADVERBS
Kind of
Relationship
Expressed
Examples
additive
joining through
addition
“Stand firm therefore, having girded your loins with
truth, and having put on the breastplate of
righteousness, and having shod your feet with the
preparation of the gospel of peace; in addition to all,
taking up the shield of faith with which you will be
able to extinguish all the flaming missiles of the evil
one” (Ephesians 6:14-16).
alternative
a choice,
alternatives,
one in place of
the other
“For who has known the mind of the Lord, or who
became His counselor?” (Romans 11:34).
“Believe Me that I am in the Father, and the Father
in Me; otherwise believe on account of the works
themselves” (John 14:11).
before, either .
. . or, neither .
. . nor, nor, or,
whether,
whether . . . or
instead,
otherwise
moving a
discourse
forward,
introducing a
point,
indicating a
transition
“Now concerning spiritual gifts, brethren, I do
not want you to be unaware” (1 Corinthians
12:1)
so, and so
anyway,
finally, now
continuative
Conjunctions
Transitional
Adverbs
Defined
additionally,
again, also,
besides,
further,
beyond that,
furthermore,
in addition,
incidentally,
moreover
“And so, when they had solemnly testified and
spoken the word of the Lord, they started back to
Jerusalem, and were preaching the gospel to many
villages of the Samaritans” (Acts 8:25).
1. Consider the italicized portions of the text below and identify how each is functioning in the passage, labeling each
either additive, adversative, alternative, causal, continuative, copulative, inferential, resultant or telic.
John 14:9-13
9
Jesus said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen
Me has seen the Father; how do you say, ‘Show us the Father ‘? 10 “Do you not believe that I am in the Father, and the
Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does
His works. 11 “Believe Me that I am in the Father, and the Father in Me; otherwise believe on account of the works
themselves. 12 ”Truly, truly, I say to you, he who believes in Me, the works that I do shall he do also; and greater works
than these shall he do; because I go to the Father. 13 “And whatever you ask in My name, that will I do, that the Father
may be glorified in the Son.
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2. Consider the italicized portions of the text below and identify how each is functioning in the passage, labeling each
either additive, adversative, alternative, causal, continuative, copulative, inferential, resultant, or telic.
Ephesians 6:10-13
10
Finally, be strong in the Lord, and in the strength of His might. 11 Put on the full armor of God, that you may be able
to stand firm against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers,
against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly
places. 13 Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done
everything, to stand firm.
3. In a solemn prayer on the night of His betrayal, Jesus makes several requests of His Father (John 17:1-26). List four
of these.
A.
B.
C.
D.
4. When the ruling Jews came to arrest Jesus, the Lord readily identified Himself and made no attempt to escape (John
18:1-11).What two reasons are given in the text for why Jesus did not resist arrest or flee?
A.
B.
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5. What do we learn about the person and character of the Lord Jesus from the two reasons for why He made no
attempt to escape arrest?
6. The Hebrew Scriptures provided for only one high priest. Nevertheless, in New Testament times several men
appear to have simultaneously been honored as high priest. Matthew, Mark, Luke, and John each refer to “the chief
priests” several times in their gospels. Part of the reason had to do with the fact that in the first century the office of
high priest changed hands many times. By one count, during a one hundred and seven year period, there were twentyeight high priests, each man serving on average less than four years. Consequently, there were several former high
priests alive at the same time, who, though retired from office, retained the title. This explains why when Jesus was
first arrested the guards took Him to the residence of Annas, a former high priest. He interrogated Jesus (John 18:1223). Annas then sent Jesus to his son-in-law Caiaphas, who was the current high priest (John 18:13; 18:24; Acts 4:6).
When Caiaphas was finished speaking with Jesus, he escorted the Lord to the Praetorium, Pilate’s palace and the
Roman headquarters in Jerusalem. John comments that “it was early” (John 18:28). It is likely that the ruling Jews had
arranged for the meeting, informing Pilate earlier that an arrest was about to be made or had been made, that the
offense warranted execution, and that the accused would be brought to him for judgment. John explains that the Jews
“themselves did not enter into the Praetorium in order that they might not be defiled, but might eat the Passover”
(John 18:28). John continues, “Pilate therefore went out to them, and said, ‘What accusation do you bring against this
Man?’ They answered and said to him, ‘If this Man were not an evildoer, we would not have delivered Him up to
you’” (John 18:29-30). What does this response by the ruling Jews indicate about their expectations concerning Pilate’s
judgment of Jesus?
7. Pilate wanted to distance himself from Jesus and the accusations against Him. He told the ruling Jews, “‘Take Him
yourselves, and judge Him according to your law” (John 18:31). The Jews answered, “We are not permitted to put
anyone to death” (John 18:31). In the fourth gospel, John states that the Jews said this “that the word of Jesus might
be fulfilled, which He spoke, signifying by what kind of death He was about to die” (John 18: 32).
A. What “word of Jesus” did this reply by the Jews serve to fulfill? (See if you can find the statement by Jesus in
John’s gospel to which John is referring.)
B. How does the reply by the Jews, “We are not permitted to put anyone to death” (John 18:31), “signify by what kind
of death” Jesus was to die? What’s the connection between these statements?
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8. Pilate ordered that Jesus be scourged. Then he presented Jesus, crowned with thorns and wearing a purple robe, to
the ruling Jews and the crowd that had gathered, announcing “Behold the Man!” (John 19:5). What was Pilate hoping
to accomplish by such harsh and humiliating mistreatment of Jesus?
9. Three times Pilate told the Jews concerning Jesus, “I find no guilt in Him” (John 18:38; 19:4; 19:6). Pilate
nevertheless ordered Jesus to be crucified. Based on the information in John 18:28-19:26, what do you think was in
Pilate’s mind that caused him to condemn a man to death whom he believed to be innocent?
10. John describes Jesus’ final moments on the cross, writing, “When Jesus therefore had received the sour wine, He
said, ‘It is finished!’ And He bowed His head, and gave up His spirit” (John 19:30).
A. What does “it” refer to in John 19:30?
B. In the Greek language John renders Jesus’ final words with the verb “tetelestai,” meaning “It is finished” (John
19:30). This Greek verb is from the root telos, meaning end, the same word mentioned earlier as the root for our
English word telic, as in telic conjunctions. The Greek verb is in the passive voice, which indicates that the subject, “it,”
receives the action of the verb. Why do you think Jesus chose to use the passive voice here, rather than the active
voice, saying, “I have finished it,” which possibly would have been clearer and more definite?
C. The Greek verb “tetelestai” is in the perfect tense. This presents the action as having occurred and currently being in
a state of completion. What significance does this have for us?
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11. John provides precise details of Jesus’ death and burial. From the text of John 19:30-42, list four details that
convincingly support the belief that Jesus was truly dead, rather than simply unconscious or severely injured and later
revivable as some skeptics claim.
A.
B.
C.
D.
12. John records that eight days after Jesus’ resurrection the Lord appeared to the disciples a second time. This time
Thomas was present. John writes, “Jesus came, the doors having been shut, and stood in their midst, and said, ‘Peace
be with you.’ Then He said to Thomas, ‘Reach here your finger, and see My hands; and reach here your hand, and put
it into My side; and be not unbelieving, but believing.’ Thomas answered and said to Him, ‘My Lord and my God!’
Jesus said to him, ‘Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed’
(John 20:26-29).
A. Here the Lord commands Thomas to believe, saying “Be not unbelieving, but believing.” How can Christ
command someone to believe? Isn’t faith something you either have or do not have?
B. Why are those who do not see, but yet believe, blessed?
13. What do we learn about Jesus’ personality and character from His talk with Peter in John 21:15-23?
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14. The Lord instructed John and the other disciples, “When the Helper comes, whom I will send to you from the
Father, that is the Spirit of truth, who proceeds from the Father, He will bear witness of Me, and you will bear witness
also, because you have been with Me from the beginning” (John 15:26-27). When writing the fourth gospel, John was
deeply aware of his responsibility as an eyewitness of the life and teaching of Jesus Christ to bear witness to what he
had seen and heard and knew to be true. John’s writing reflects this in several places.

“And he who has seen has borne witness, and his witness is true; and he knows that he is telling the truth, so
that you also may believe” (John 19:35).

“Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in
this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that
believing you may have life in His name” (John 20:30-31).

“This is the disciple who bears witness of these things, and wrote these things; and we know that his witness
is true. And there are also many other things which Jesus did, which if they were written in detail, I suppose
that even the world itself would not contain the books which were written” (John 21:24-25).
A. In addition to being a faithful witness, what does John state in these verses as his goal for writing his gospel?
B. Some would say that John cannot be treated as a reliable witness because he was not a neutral and objective
observer, but rather a passionate and zealous believer in the Jesus Christ himself. How would you respond to this?
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15. The Gospel of John is filled with valuable truth and information. As a result, we find ourselves as Christians
turning to it regularly. Having a good working knowledge of where things are located in the book is important. Below
is a list of some key events in the Gospel of John. Commit this list to memory. You need not memorize it word for
word, but such that if given an event you could state the chapter in which the event is located.
Chapter
Key Event
1
John bears witness of Jesus
2
Jesus turns water into wine
3
Jesus explains spiritual rebirth to Nicodemus
4
Jesus speaks to the woman at the well
5
Jesus heals the crippled man
6
Jesus refers to Himself as the bread of life
7
The Jewish people are divided over Jesus
8
Jesus declares Himself the light of the world
9
Jesus heals the blind man
10
Jesus presents the allegory of the good shepherd
11
Jesus raises Lazarus from the dead
12
Jesus enters and teaches in Jerusalem
13
Jesus eats the Passover meal with His disciples
14
Jesus teaches that He is the way, the truth, and the life
15
Jesus presents the allegory of the vine and branches
16
Jesus teaches about the Holy Spirit, His departure and return
17
Jesus prays for His disciples
18
Jesus is tried by the high priests and Pilate
19
Jesus dies on the cross
20
Jesus rises from the dead
21
Jesus appears to seven disciples in Galilee
16. Commit the following verse from the Gospel of John to memory.
Many other signs therefore Jesus also performed in
the presence of the disciples, which are not written in
this book; but these have been written that you may
believe that Jesus is the Christ, the Son of God; and
that believing you may have life in His name.
John 20:30-31
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OPTIONAL QUESTIONS FOR THE ADVANCED STUDENT
17. Skeptics opposed to the Christian faith frequently cite alleged contradictions in the gospel accounts of Christ’s
resurrection. Consider the following challenges voiced by skeptics. Write a response to each.
A. Who came to Jesus’ tomb first on the morning of His resurrection?
1) “Mary Magdalene” (John 20:1)
2) “Mary Magdalene and the other Mary” (Matthew 28:1)
3) “Mary Magdalene, and Mary the mother of James, and Salome” (Mark 16:1)
4) “Mary Magdalene and Joanna and Mary the mother of James; also the other women with them” (Luke 24:10)
B. When did the Mary (alone or with other women) go to the tomb?
1) “while it was still dark” (John 20:1)
2) “as it began to dawn” (Matthew 28:1)
3) “when the sun had risen” (Mark 16:2)?
C. Who greeted Mary (alone or with other women) at the tomb?
1) an “angel” (Matthew 28:2)
2) “a young man” (Mark 16:5)
3) “two men” (Luke 24:4)
4) no one (John 20:1-2)?
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The Gospel of John
Theme: The Life and Teaching of Jesus Christ, the Son of God
Purpose: “Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in
this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing
you may have life in His name” (John 20:30-31).
I. Pre-Passover 27 AD—Jesus’ Ministry Begins in the Jordan Valley and Galilee 1:1-2:12
A. The Word’s pre-incarnate existence and creative work 1:1-5
B. The witness of John 1:6-37
C. Jesus calls His first five disciples 1:38-51
D. Jesus turns water into wine: the first sign 2:1-11
E. Jesus visits Capernaum with His family and disciples 2:12
II. Passover 27 AD—Jesus’ Ministry in Jerusalem, Judea, Samaria, and Galilee 2:13-4:54
A. Jesus drives the moneychangers out of the temple 2:13-25
B. Jesus speaks to Nicodemus about new birth 3:1-21
C. Jesus and John baptize disciples in Judea 3:22-36
D. Jesus speaks to a Samaritan woman and the people of Sychar 4:1-42
E. Jesus is received by the people of Galilee 4:43-45
F. Jesus heals the Capernaum official’s son in Cana: the second sign 4:46-54
III. Feast of 28 AD—Jesus’ Healing Ministry in Jerusalem 5:1-47
A. Jesus heals a sick man lying on a pallet at Bethesda Pool: the third sign 5:1-9
B. Jewish rulers seek to kill Jesus for healing on the Sabbath and calling God His Father 5:10-47
IV. Passover 29 AD—Jesus’ Miracles and Teaching Ministry in Galilee 6:1-7:1
A. Jesus feeds 5,000 men near the Sea of Galilee: the fourth sign 6:1-15
B. Jesus walks on water: the fifth sign 6:16-21
C. Jesus tells Jews in Capernaum that He is the bread of life 6:22-59
D. Many disciples turn away from Jesus but the Twelve remain 6:60-71
E. Jesus remains in Galilee for the Jews in Judea were seeking to kill Him 7:1
V. Feast of Booths 29 AD—Jesus’ Teaching Ministry in Jerusalem 7:2-10:21
A. Jesus’ brothers taunt Him to go up to the feast 7:2-10
B. The people debate whether Jesus will come to the feast 7:11-13
C. Jesus teaches in the temple that He seeks the glory of God who sent Him 7:14-24
D. The Jewish people react to Jesus’ teaching 7:25-36
E. Jesus invites the thirsty to come to Him 7:37-39
F. The Jewish people are divided over Jesus 7:40-44
G. The Jewish Council argues about Jesus 7:45-52
H. [The Woman Caught in Adultery 7:53-8:11]
I. Jesus proclaims Himself the light of the world in the treasury 8:12-20
J. Jesus speaks of going away 8:21-30
K. Jesus debates hostile Jews concerning God the Father and Abraham 8:31-59
L. Jesus heals a man born blind: the sixth sign 9:1-41
M. Jesus presents the allegory of the good shepherd 10:1-18
N. The Jews divide over Jesus 10:19-21
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VI. Feast of Dedication 29 AD—Jesus’ Ministry in Jerusalem, Beyond Jordan, Bethany, and Ephraim 10:22-11:54
A. Jesus teaches that He and the Father are one 10:22-30
B. The Jews try to seize Jesus and kill Him 10:31-39
C. Jesus goes away beyond the Jordan where many gathered to Him 10:40-42
D. Jesus raises Lazarus from the dead: the seventh sign 11:1-44
E. The Jewish Council decides to kill Jesus 11:45-53
F. Jesus withdraws to Ephraim 11:54
VII. Passover 30 AD—Jesus’ Saving Ministry in Jerusalem and Appearance in Galilee 11:55-21:25
A. Events Immediately Before Passover 11:55-12:50
1. the chief priests and Pharisees look for an opportunity to seize Jesus 11:55-57
2. Mary anoints Jesus’ feet 12:1-8
3. the multitude flocks to Bethany to see Lazarus 12:9
4. the chief priests decide to kill Lazarus 12:10-11
5. the multitude honors Jesus entering Jerusalem as King 12:12-19
6. Jesus instructs His disciples 12:20-50
B. Jesus’ Final Ministry to His Disciples at the Passover Feast 13:1-17:26
1. Jesus washes His disciples feet 13:1-20
2. Jesus predicts that Judas would betray Him 13:21-30
3. Jesus instructs His disciples 13:31-16:28
a. concerning love, faith, and peace 13:31-14:31
b. concerning abiding in Him and loving one another (allegory of the vine and branches) 15:1-17
c. concerning persecution 15:18-25
d. concerning the coming of the Holy Spirit 15:26-16:15
e. concerning His departure 16:16-24
f. concerning the Father 16:25-28
4. Jesus’ disciples express their faith in Him 16:29-30
5. Jesus predicts that His disciples will flee 16:31-33
6. Jesus prays for His disciples 17:1-26
C. Jesus’ Arrest and Trials 18:1-19:16
1. Jesus is arrested in the Garden of Gethsemane 18:1-11
2. Annas questions Jesus and Peter denies the Lord a first time 18:12-24
3. Peter denies the Lord a second time 18:25-27
4. Pilate delivers Jesus to be crucified 18:28-19:16
D. Jesus’ Crucifixion and Burial 19:17-42
1. Roman soldiers crucify Jesus 19:17-24
2. Jesus entrusts His mother to John 19:25-27
3. Jesus dies 19:28-37
4. Jesus is buried 19:38-42
E. Jesus’ Resurrection and Appearances 20:1-21:25
1. Mary Magdalene finds the tomb empty 20:1-2
2. Peter and John find the tomb empty 20:3-10
3. Jesus appears to Mary Magdalene 20:11-18
4. Jesus appears to the disciples without Thomas 20:19-25
5. Jesus appears to the disciples with Thomas 20:26-29
6. John’s purpose in writing 20:30-31
7. Jesus appears to the disciples at the Sea of Galilee 21:1-14
8. Jesus speaks in private with Peter 21:15-23
9. John’s final attestation 21:24-25
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Lesson 7
New Testament Seminar V
First John
INTRODUCTION TO FIRST JOHN
We would like to think of the early church as an idyllic time when Christ’s first disciples lived in perfect harmony
and practiced the Christian faith in doctrinal purity. With the apostles to lead them, we imagine, the first years of the
church were surely a marvelous time of spiritual living and sound teaching. We know from the New Testament,
however, that this was not the case. From the very start there were false disciples, such as Simon the Magician (Acts
8:9-24); hypocrisy, Ananias and Sapphira (Acts 5:1-11); interpersonal strife, Euodia and Syntyche (Philippians 4:2-3);
troublemakers, Alexander the coppersmith (2 Timothy 4:14); and egotistical leaders, Diotrephes (3 John 1:9-11). The
first Christians experienced division in the church (1 Corinthians 1:20-4:21), sexual immorality (1 Corinthians 5:1-3;
6:9-20); broken marriages (1 Corinthians 7:1-40); and wavering faith (Hebrews 10:23-27; 12:1-13). There were also
doctrinal problems over issues such as the Christian’s relationship to the law of Moses (Acts 15:1-29), the use of
spiritual gifts (1 Corinthians 12:1-14:40), and the nature of the resurrection (1 Corinthians 15:1-58). Not even the
gospel or the person and work of Christ escaped doctrinal controversy (Galatians 1:1-4:31; Colossians 1:15-23).
Asceticism, mysticism, legalism, Greek philosophy, and Gnosticism each assaulted the early church.
John wrote his first epistle to counteract the widespread influences of Gnosticism. The name is derived from the
Greek word gnosis, meaning knowledge. The English word know is also derived from this word.
Gnosticism has its roots in Greek philosophy and Jewish mysticism. It began in the late first century and spread
quickly. A mystical religion, Gnosticism is difficult to define. Elements include:
 Oriental dualism—The concept that two worlds, one divine and one material, are in constant opposition. The
divine world is good and characterized by light. The material world is evil and characterized by darkness.
 A Corrupted Creation—Seven semi-evil powers, referred to as angels, created the material world and rule
over it. Below them are devilish powers. Some held that the world was created by a single demiurge,
identifying him variously as Adam, Satan, Yahweh, or others.
 Rejection of the Material—Since the material world is associated with evil, the Gnostic seeks to disassociate
himself with all that is material. Some practice asceticism, the strict disciple of life in which one abstains
from physical pleasure and gives oneself to fasting, prayer, sexual abstinence, and labor. Others, believing
that the spiritual had no connection at all to the physical, did the opposite, giving themselves to sexual
sensuality and every other form of indulgence, saying it had no affect on the spiritual.
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 Heaven Attained through Knowledge—Gnostics seek to reconnect with the divine and raise themselves up
to heaven through the accumulation of esoteric knowledge, that is, spiritual truths intended only for those
special people initiated into the mysteries of the religion.
 A Reappearing Prophet—Gnostics believe in an avatar, an incarnated divine teacher who appears at various
stages in human history. Jesus Christ was one such person, some saying the final one.
 Docetism—From the Greek word dokeo, meaning to seem, Gnostics taught that Jesus only seemed to possesses a
physical body. In that the body is material, they held, it was inherently evil, and hence unfitting for a divine
person to inhabit. As a result, Jesus did not physically incarnate or die, but only appeared to do so.
Likewise, Gnostics held that the resurrection will not involve a material body for such will have no place in
the future divine life.
Gnosticism continues today in various forms, including Kabbalism (Jewish esoteric mysticism), Theosophy
(spiritual ecstasy and intuition), interest in the Gospel of Thomas and other Gnostic gospels from the second through
fourth centuries, and in the New Age Movement (a western spirituality that is a mix of pantheism, Eastern mysticism,
western psychology, holistic health, environmentalism, and other elements).
OUTLINE OF FIRST JOHN
Outlining 1 John is difficult for the author gradually shifts from one theme to another, blending them together. John
also returns to earlier themes, sometimes more than once. Some have suggested that the letter’s topics might best be
arranged in the form of a pyramid or even a spiral, rather than in a traditional outline.
Consider the outline below and how the various topics address the destructive influence of Gnosticism and
Cerinthus in the early church.
First John
Theme: love one another
Purpose: to counter Gnostic influences on the church
I.
We proclaim to you the Word of Life that you may have fellowship with us, with the Father,
and with His Son Jesus Christ 1:1-4
II.
God is light and those who have fellowship with Him walk in the light 1:5-2:11
III.
Do not love the world nor the things of the world 2:12-17
IV.
Abide in Christ, not listening to deceiving antichrists 2:18-28
V.
Everyone born of Christ practices righteousness 2:29-3:9
VI.
As God’s children we should love one another 3:10-24
VII.
Test the spirits for there are many false prophets 4:1-6
VIII.
He who is born of God loves his brother 4:7-5:3
IX.
He who is born of God overcomes the world 5:4-12
X.
Five beliefs that we know to be true 5:13-21
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CONTENT, MODAL, AND TEMPORAL CONJUNCTIONS AND TRANSITIONAL ADVERBS
Content
Modal
Temporal
The conjunction “that” often introduces the content of what is said, believed, thought, or
known. For example, Paul summarizes the gospel, writing, “ For I delivered to you as of first
importance what I also received, that Christ died for our sins according to the Scriptures, and that He was
buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas,
then to the twelve” (1 Corinthians 15:3-5). Everything following the first “that,” the italicized
portion of this verse, is the content of the gospel Paul delivered to the Corinthians. Likewise,
Paul writes to the Romans, “‘The word is near you, in your mouth and in your heart’—that is,
the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe
in your heart that God raised Him from the dead, you shall be saved; for with the heart man believes,
resulting in righteousness, and with the mouth he confesses, resulting in salvation” (Romans
10:9-10). Here again the italicized portion states the content of the gospel that one must believe
to be saved. Jesus tells the ruling Jews, “Do not think that I will accuse you before the Father; the one
who accuses you is Moses, in whom you have set your hope” (John 5:45). Here the italicized
portion states that which Jesus says His listeners should not “think.”
Modal conjunctions and transitional adverbs introduce the manner in which something is
accomplished, the method or mode. Luke writes, for example, “The disciples, as each one was
able, decided to provide help for the brothers and sisters living in Judea” (Act 11:29 NIV).
Here the clause “as each one was able” explains the manner in which each person provided
help to Christians in Judea. Modal clauses are often comparative, for example, “For just as
Jonah became a sign to the Ninevites, so shall the Son of Man be to this generation” (Luke
11:30). Here Jesus compares Himself to Jonah. As Jonah was a sign to the Ninevites, in a
similar manner Jesus would be given as a sign to His generation.
Temporal conjunctions and transitional adverbs introduce clauses expressing the time when
something occurs, its relationship to some specific time, or its duration in time. Paul writes to
the Thessalonians, saying, “Do you not remember that while I was still with you, I was telling
you these things?” (2 Thessalonians 2:5). Here “while I was still with you” communicates the
time during which Paul had been telling them certain things. Referring to Satan, Jesus said,
“Whenever he speaks a lie, he speaks from his own nature” (John 8:44). The subordinate clause
“whenever he speaks a lie” expresses the time during which the assertion found in the main
clause is true.
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CONTENT, MODAL, AND TEMPORAL CONJUNCTIONS AND TRANSITIONAL ADVERBS
Kind of
Relationship
Expressed
Defined
Examples
Conjunctions
Transitional
Adverbs
content
the substance of
what is said,
asserted, known,
thought, quoted,
believed, etc.
“The word of faith which we are
preaching, that if you confess with your
mouth Jesus as Lord, and believe in
your heart that God raised Him from
the dead, you shall be saved” (Romans
10:8-9).
“For I delivered to you as of first
importance what I also received, that
Christ died for our sins according to
the Scriptures” (1 Corinthians 15:3).
that
modal
the method, way,
or mode in which
the action is
accomplished or
known; answers the
question: How?
“The disciples, as each one was able,
as, as soon as,
inasmuch as,
insofar (as)
however, just as,
likewise, rather, so,
thus
the time when
something occurs,
its relation to some
specific time, or
temporal duration
“while being reviled, He did not revile
in return” (1 Peter 2:23).
“There was a great earthquake, such as
there had not been since man came to
be upon the earth” (Revelation 16:18).
“Whenever he speaks a lie, he speaks
from his own nature” (John 8:44).
after, as, as long
as, as soon as,
before, once, till,
until, when,
whenever,
wherever, while
meanwhile, since,
still, subsequently,
thereafter
temporal
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decided to provide help for the
brothers and sisters living in Judea”
(Act 11:29 NIV).
63
1. Draw a line from the function to the verse in which the italicized word or words express that function. Use each
function only once. If needed, refer to earlier lessons in this course for definitions of each of the terms.
Kind of
Relationship
Expressed
alternative
Scripture
“For He Himself is our peace, who made both groups
into one, and broke down the barrier of the dividing wall,
by abolishing in His flesh the enmity, which is the Law of
commandments contained in ordinances, that in Himself
He might make the two into one new man, thus
establishing peace, and might reconcile them both in one
body to God through the cross, by it having put to death
the enmity” (Ephesians 2:14-16).
content
“Is not the whole land before you? Please separate from
me: if to the left, then I will go to the right; or if to the
right, then I will go to the left” (Genesis 13:9).
inferential
“He who is of God hears the words of God; for this reason
you do not hear them, because you are not of God” (John
8:47).
modal
“Indeed, ask now concerning the former days which were
before you, since the day that God created man on the
earth, and inquire from one end of the heavens to the
other. Has anything been done like this great thing, or has
anything been heard like it?” (Deuteronomy 4:32).
telic
“For I know that nothing good dwells in me, that is, in my
flesh; for the wishing is present in me, but the doing of
the good is not” (Romans 7:18).
temporal
“Come, let us deal wisely with them, lest they multiply and
in the event of war, they also join themselves to those
who hate us, and fight against us, and depart from the
land” (Exodus 1:10).
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2. Consider the italicized portions of the text below and identify how each is functioning in the passage, labeling each
either additive, adversative, alternative, causal, continuative, content, copulative, inferential, modal, resultant, telic, or
temporal.
1 Peter 3:3-7
“And let not your adornment be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; but
let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in
the sight of God. For in this way in former times the holy women also, who hoped in God, used to adorn themselves,
being submissive to their own husbands. Thus Sarah obeyed Abraham, calling him lord, and you have become her
children if you do what is right without being frightened by any fear. You husbands likewise, live with your wives in an
understanding way, as with a weaker vessel, since she is a woman; and grant her honor as a fellow heir of the grace of
life, so that your prayers may not be hindered” (1 Peter 3:3-7).
3. Scholars have long held that John wrote his first letter to counter the teachings of first century Gnosticism, particularly
the teachings of a man named Cerinthus. Do a brief study of his life and Gnostic beliefs on the Internet. Summarize
what you learn below.
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FIRST JOHN—OBSERVATION AND INTERPRETATION
In the questions that follow, you will be asked to examine and mark the text of First John below. In preparation, lay
these pages out on a large table before you so that you can view the entire text at a glance. You will also need several
colored highlighters or markers. If these are unavailable, you can devise your own system for marking the text with a
pen: underlining, double underlining, circling, boxing, and the like. You may also mark the text on computer if you
prefer.
FIRST JOHN1
Chapter One
1 This is what we proclaim to you: what was from the beginning, what we have heard, what we have seen
with our eyes, what we have looked at and our hands have touched (concerning the word of life–
2 and the life was revealed, and we have seen and testify and announce to you the eternal life that was with
the Father and was revealed to us).
3 What we have seen and heard we announce to you too, so that you may have fellowship with us (and
indeed our fellowship is with the Father and with his Son Jesus Christ).
4 Thus we are writing these things so that our joy may be complete.
5 Now this is the gospel message we have heard from him and announce to you: God is light, and in him
there is no darkness at all.
6 If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not
practicing the truth.
7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood
of Jesus his Son cleanses us from all sin.
8 If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.
9 But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all
unrighteousness.
10 If we say we have not sinned, we make him a liar and his word is not in us.
Chapter Two
1 (My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we
have an advocate with the Father, Jesus Christ the righteous One,
2 and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.
3 Now by this we know that we have come to know God: if we keep his commandments.
4 The one who says “I have come to know God” and yet does not keep his commandments is a liar, and
the truth is not in such a person.
5 But whoever obeys his word, truly in this person the love of God has been perfected. By this we know
that we are in him.
6 The one who says he resides in God ought himself to walk just as Jesus walked.
7 Dear friends, I am not writing a new commandment to you, but an old commandment which you have
had from the beginning. The old commandment is the word that you have already heard.
8 On the other hand, I am writing a new commandment to you which is true in him and in you, because
the darkness is passing away and the true light is already shining.
1
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9 The one who says he is in the light but still hates his fellow Christian is still in the darkness.
10 The one who loves his fellow Christian resides in the light, and there is no cause for stumbling in him.
11 But the one who hates his fellow Christian is in the darkness, walks in the darkness, and does not know
where he is going, because the darkness has blinded his eyes.
12 I am writing to you, little children, that your sins have been forgiven because of his name.
13 I am writing to you, fathers, that you have known him who has been from the beginning. I am writing to
you, young people, that you have conquered the evil one.
14 I have written to you, children, that you have known the Father. I have written to you, fathers, that you
have known him who has been from the beginning. I have written to you, young people, that you are
strong, and the word of God resides in you, and you have conquered the evil one.
15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not
in him,
16 because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance
produced by material possessions) is not from the Father, but is from the world.
17 And the world is passing away with all its desires, but the person who does the will of God remains
forever.
18 Children, it is the last hour, and just as you heard that the antichrist is coming, so now many antichrists
have appeared. We know from this that it is the last hour.
19 They went out from us, but they did not really belong to us, because if they had belonged to us, they
would have remained with us. But they went out from us to demonstrate that all of them do not belong to
us.
20 Nevertheless you have an anointing from the Holy One, and you all know.
21 I have not written to you that you do not know the truth, but that you do know it, and that no lie is of
the truth.
22 Who is the liar but the person who denies that Jesus is the Christ? This one is the antichrist: the person
who denies the Father and the Son.
23 Everyone who denies the Son does not have the Father either. The person who confesses the Son has
the Father also.
24 As for you, what you have heard from the beginning must remain in you. If what you heard from the
beginning remains in you, you also will remain in the Son and in the Father.
25 Now this is the promise that he himself made to us: eternal life.
26 These things I have written to you about those who are trying to deceive you.
27 Now as for you, the anointing that you received from him resides in you, and you have no need for
anyone to teach you. But as his anointing teaches you about all things, it is true and is not a lie. Just as it has
taught you, you reside in him.
28 And now, little children, remain in him, so that when he appears we may have confidence and not shrink
away from him in shame when he comes back.
29 If you know that he is righteous, you also know that everyone who practices righteousness has been
fathered by him.
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Chapter Three
1 (See what sort of love the Father has given to us: that we should be called God’s children– and indeed we
are! For this reason the world does not know us: because it did not know him.
2 Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that
whenever it is revealed we will be like him, because we will see him just as he is.
3 And everyone who has this hope focused on him purifies himself, just as Jesus is pure).
4 Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness.
5 And you know that Jesus was revealed to take away sins, and in him there is no sin.
6 Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.
7 Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is
righteous.
8 The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this
purpose the Son of God was revealed: to destroy the works of the devil.
9 Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and
thus he is not able to sin, because he has been fathered by God.
10 By this the children of God and the children of the devil are revealed: Everyone who does not practice
righteousness– the one who does not love his fellow Christian– is not of God.
11 For this is the gospel message that you have heard from the beginning: that we should love one another,
12 not like Cain who was of the evil one and brutally murdered his brother. And why did he murder him?
Because his deeds were evil, but his brother’s were righteous.
13 Therefore do not be surprised, brothers and sisters, if the world hates you.
14 We know that we have crossed over from death to life because we love our fellow Christians. The one
who does not love remains in death.
15 Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life
residing in him.
16 We have come to know love by this: that Jesus laid down his life for us; thus we ought to lay down our
lives for our fellow Christians.
17 But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his
compassion against him, how can the love of God reside in such a person?
18 Little children, let us not love with word or with tongue but in deed and truth.
19 And by this we will know that we are of the truth and will convince our conscience in his presence,
20 that if our conscience condemns us, that God is greater than our conscience and knows all things.
21 Dear friends, if our conscience does not condemn us, we have confidence in the presence of God,
22 and whatever we ask we receive from him, because we keep his commandments and do the things that
are pleasing to him.
23 Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one
another, just as he gave us the commandment.
24 And the person who keeps his commandments resides in God, and God in him. Now by this we know
that God resides in us: by the Spirit he has given us.
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Chapter Four
1 Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because
many false prophets have gone out into the world.
2 By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the
flesh is from God,
3 but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which
you have heard is coming, and now is already in the world.
4 You are from God, little children, and have conquered them, because the one who is in you is greater
than the one who is in the world.
5 They are from the world; therefore they speak from the world’s perspective and the world listens to them.
6 We are from God; the person who knows God listens to us, but whoever is not from God does not listen
to us. By this we know the Spirit of truth and the spirit of deceit.
7 Dear friends, let us love one another, because love is from God, and everyone who loves has been
fathered by God and knows God.
8 The person who does not love does not know God, because God is love.
9 By this the love of God is revealed in us: that God has sent his one and only Son into the world so that
we may live through him.
10 In this is love: not that we have loved God, but that he loved us and sent his Son to be the atoning
sacrifice for our sins.
11 Dear friends, if God so loved us, then we also ought to love one another.
12 No one has seen God at any time. If we love one another, God resides in us, and his love is perfected in
us.
13 By this we know that we reside in God and he in us: in that he has given us of his Spirit.
14 And we have seen and testify that the Father has sent the Son to be the Savior of the world.
15 If anyone confesses that Jesus is the Son of God, God resides in him and he in God.
16 And we have come to know and to believe the love that God has in us. God is love, and the one who
resides in love resides in God, and God resides in him.
17 By this love is perfected with us, so that we may have confidence in the day of judgment, because just as
Jesus is, so also are we in this world.
18 There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. The
one who fears punishment has not been perfected in love.
19 We love because he loved us first.
20 If anyone says “I love God” and yet hates his fellow Christian, he is a liar, because the one who does not
love his fellow Christian whom he has seen cannot love God whom he has not seen.
21 And the commandment we have from him is this: that the one who loves God should love his fellow
Christian too.
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Chapter Five
1 Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the
father loves the child fathered by him.
2 By this we know that we love the children of God: whenever we love God and obey his commandments.
3 For this is the love of God: that we keep his commandments. And his commandments do not weigh us
down,
4 because everyone who has been fathered by God conquers the world. This is the conquering power that
has conquered the world: our faith.
5 Now who is the person who has conquered the world except the one who believes that Jesus is the Son
of God?
6 Jesus Christ is the one who came by water and blood– not by the water only, but by the water and the
blood. And the Spirit is the one who testifies, because the Spirit is the truth.
7 For there are three that testify,
8 the Spirit and the water and the blood, and these three are in agreement.
9 If we accept the testimony of men, the testimony of God is greater, because this is the testimony of God
that he has testified concerning his Son.
10 (The one who believes in the Son of God has the testimony in himself; the one who does not believe
God has made him a liar, because he has not believed in the testimony that God has testified concerning his
Son.)
11 And this is the testimony: God has given us eternal life, and this life is in his Son.
12 The one who has the Son has this eternal life; the one who does not have the Son of God does not have
this eternal life.
13 I have written these things to you who believe in the name of the Son of God so that you may know
that you have eternal life.
14 And this is the confidence that we have before him: that whenever we ask anything according to his will,
he hears us.
15 And if we know that he hears us in regard to whatever we ask, then we know that we have the requests
that we have asked from him.
16 If anyone sees his fellow Christian committing a sin not resulting in death, he should ask, and God will
grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not
say that he should ask about that.
17 All unrighteousness is sin, but there is sin not resulting in death.
18 We know that everyone fathered by God does not sin, but God protects the one he has fathered, and
the evil one cannot touch him.
19 We know that we are from God, and the whole world lies in the power of the evil one.
20 And we know that the Son of God has come and has given us insight to know him who is true, and we
are in him who is true, in his Son Jesus Christ. This one is the true God and eternal life.
21 Little children, guard yourselves from idols.
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4. A noun in direct address identifies the person being spoken to. For example, as Jesus dies on the cross He prays,
“Father, forgive them” (Luke 23:34). Here the noun “Father” is used in direct address, identifying the Father as the
person to whom Jesus is speaking. Nouns in direct address are followed by a comma if they are at the start or end of a
sentence. They are enclosed in commas if they occur within the sentence.
John frequently uses direct address in his first letter, employing various terms to speak to his readers. These
reflect his close relationship to them, his honored status in the early church as one of the Lord’s apostles, and his
advanced age.
Scan the text of First John from the NET Bible provided in this lesson and mark each instance of direct address.
List the various terms John uses to address his readers in the first column of the table below. You should find five or
six different terms, depending on how you categorize them. Two are similar and can be counted as one term or two.
Record the references where each term is found in the second column. Define each term in the third column,
describing the relationship that John and his readers shared.
Term
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5. In chapters 1 and 2, John states several reasons why he wrote his first letter, introducing these reasons with wording
such as, “I have written to you because. . . .” Mark each occurrence of these statements. List two reasons John wrote
to his readers.
A.
B.
6. John teaches about love throughout his letter, but mainly in three sections. Mark each occurrence of “love” in its
various forms in the text. You should find about forty-six occurrences, a large number for such a short book. After
you have marked them, look at the text of First John as a whole and note how the theme of love moves in and out of
the discussion. Summarize below two points that John makes about love that you feel are particularly important for
your life.
A.
B.
7. Another theme repeated in 1 John is the concept expressed by the Greek verb meno, which means to stay, to remain, to
abide, to dwell, to continue. Scripture uses the word to refer to of someone remaining in a location, for example: “And into
whatever city or village you enter, inquire who is worthy in it; and abide there until you go away” (Matthew 10:11). The
word meno is also used with reference to someone or something remaining in a condition: “If we are faithless, He remains
faithful; for He cannot deny Himself” (2 Timothy 2:13).
The Greek word meno occurs twenty-four times in various forms in 1 John. Translators render it to reside or to
remain (NET Bible), to abide (NAS, KJV, NKJV), or to live or to continue (NIV). In the text of 1 John, mark each
occurrence of this word, looking for forms of to reside or to remain in the NET translation above. Then summarize
below what John says about the theme of residing or remaining in his first letter.
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8. Gnosticism promised to reconnect devotees with the Supreme Being through carefully guarded secrets revealed to
initiates through progressive rituals. Only in this way, they claimed, could a person know God and the path to
attaining spiritual immortality. Surprisingly large numbers of people, including professing Christians, were fooled by
this false teaching. In his first letter, John combats Gnosticism’s false knowledge with Christianity’s true knowledge by
reminding his readers of the many things that they already know about God and true spirituality. Some forty times he
uses the verb “know.” That is almost one time every two and half verses. Almost all refer to what the Christian
knows. Mark each occurrence of “know” in its various terms in the text of First John. Then list four things a Christian
knows that are a significant deterrent to the seductive attraction of Gnostic knowledge.
A.
B.
C.
D.
9. Scan John’s letter for additional teaching that counters Gnostic teaching and list three examples below.
A.
B.
C.
10. Commit the following verse to memory.
These things I have written to you who believe in the
name of the Son of God, in order that you may know
that you have eternal life.
1 John 5:13
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Lesson 8
New Testament Seminar V
Second John
Third John
Revelation 1-2
INTRODUCTION TO SECOND JOHN
John’s brief second letter is similar to his first letter though much shorter, only thirteen verses. He probably
wrote the two letters about the same time, approximately 90 AD. John addresses his second letter “to the chosen lady
and her children” (2 John 1:1), either an individual or a cryptic reference to a community of believers. In this letter,
John commends his readers for walking in the truth, exhorts them to love one another, and warns them of the
dangers of false teachers.
John’s Second Letter
Theme: walking in truth
Purpose: to exhort Christians to continue to walk in the truth
I.
II.
III.
IV.
V.
Salutation 1:1-3
Encouragement Concerning Faithful Children 1:4
Exhortation to Love 1:5-6
Warning to Abide in Christ’s Teaching 1:7-11
Closing Remarks 1:12-13
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1. Several themes in John’s first letter are repeated in his second letter. Complete the table below, citing the
corresponding references in 2 John to the verses in 1 John.
First John Statement
Reference of a Similar
Statement in Second John
“Beloved, I am not writing a new commandment to you, but an old commandment
which you have had from the beginning; the old commandment is the word which you
have heard” (1 John 2:7).
“Beloved, let us love one another, for love is from God; and everyone who loves is
born of God and knows God” (1 John 4:7).
“Every spirit that does not confess Jesus is not from God; and this is the spirit of the
antichrist, of which you have heard that it is coming, and now it is already in the
world” (1 John 4:3).
“By this you know the Spirit of God: every spirit that confesses that Jesus Christ has
come in the flesh is from God; and every spirit that does not confess Jesus is not from
God” (1 John 4:2-3).
2. John writes, “Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one
who abides in the teaching, he has both the Father and the Son. If anyone comes to you and does not bring this
teaching, do not receive him into your house, and do not give him a greeting; for the one who gives him a greeting
participates in his evil deeds” (2 John 1:9-11). In what practical ways might you apply this verse today?
3. Commit the following verse to memory.
Anyone who goes too far and does not abide in the
teaching of Christ, does not have God; the one who
abides in the teaching, he has both the Father and the
Son.
2 John 1:9
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INTRODUCTION TO THIRD JOHN
John addressed his third letter to a man named Gaius. This is a Roman name from the Latin gaudere, meaning to
rejoice. It was common for Jews and others to adopt Roman names, so Gaius’ ethnicity remains unknown. Luke
mentions a Macedonian believer named Gaius, who traveled with Paul (Acts 19:29). Luke also refers to a believer
from Derbe in Asia Minor named Gaius (Acts 20:4). A third Gaius was baptized by Paul in Corinth and hosted Paul
during his stay in Corinth (1 Corinthians 1:14; Romans 16:23).
We know nothing about the Gaius to whom John writes in his third letter except what is stated in that letter. John
writes, “to the beloved Gaius, whom I love in truth,” indicating that they were close friends. Based on 3 John 1:3-4,
where John refers to Gaius as his child, some surmise that Gaius had come to faith in Christ through John’s witness.
In this short letter of fourteen verses, John speaks highly of his beloved friend Gaius, commending him for
walking in the truth and for his kind treatment of strangers. John tells Gaius of trouble he has had with a man named
Diotrephes, “who loves to be first” (3 John 1:9). John speaks highly of a third man, Demetrius, probably the person
who delivered the letter to Gaius. John closes by telling Gaius that he hopes to visit him soon, for he has more to say
to him.
John’s Third Letter
Theme: walking in the truth
Purpose: to encourage Gaius and warn him about Diotrephes
I.
II.
III.
IV.
V.
Salutation 1:1
Gaius Commended 1:2-8
Diotrephes Rebuked 1:9-11
Demetrius Commended 1:12
Closing Remarks 1:13-14
4. John writes, “Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when
they are strangers; and they bear witness to your love before the church; and you will do well to send them on their
way in a manner worthy of God. For they went out for the sake of the Name, accepting nothing from the Gentiles.
Therefore we ought to support such men, that we may be fellow workers with the truth” (3 John 5-8).
List three ways in which we might apply these verses in the church today.
A.
B.
C.
5. Commit the following verse to memory.
I have no greater joy than this, to hear of my children
walking in the truth.
3 John 1:4
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INTRODUCTION TO REVELATION
The Book of Revelation takes its name from the first verse, “The Revelation of Jesus Christ, which God gave
Him to show to His bond-servants, the things which must shortly take place” (Revelation 1:1). Here the word
“Revelation” is the translation of the Greek word apokalupsis, meaning an action unveiling, uncovering, disclosing, revealing.
From this Greek word, some translations of the Bible render the name of the book the Apocalypse. According to the
first verse of the book, it is a revelation “of Jesus Christ” (Revelation 1:1). This can mean that it is His revelation in
that God gave it to “Him to show to His bond-servants” (Revelation 1:1). It can also mean that it is the revelation from
Jesus Christ or about Jesus Christ. All three meanings are possible from the Greek text and make good sense.
The Book of Revelation is an example of apocalyptic literature. Such is characterized by the foretelling of future
events, often imminent; the presentation of the supernatural in terms of surreal and fantastic symbolic imagery;
descriptions of cataclysmic destruction; and a focus on the end of the world and the creation of a new world. Not all
apocalyptic literature necessarily contains all these elements. Other examples of apocalyptic literature in the Bible
include Isaiah 24-27 and 33-35; Daniel 7-11; Joel 1-3; Zechariah 12-14, and Matthew 24.
Some conclude that Revelation cannot be understood because of its apocalyptic style. To the contrary, the book is
readily understandable, at least in its wider message, if one takes time to adequately consider its message. The angel
who appeared to John instructed him, “Do not seal up the words of the prophecy of this book, for the time is near”
(Revelation 22:10), communicating that Revelation is an open book and meant to be understood. Additionally, a
blessing is promised to the reader, which wouldn’t make sense if the book were incomprehensible (Revelation 1:3).
Some imagery in the book is clearly identified, for example: “the seven stars are the angels of the seven churches, and
the seven lampstands are the seven churches” (Revelation 1:20). Other imagery is to be understood as figurative
language for the purpose of comparison. “The whole moon became like blood” (Revelation 6:12) does not mean that
the moon became blood, but that it was similar to blood, probably in color. Other fantastic descriptions should be
understood as either supernatural events or creatures that will manifest themselves in the End Times or the attempts
of John, a first-century man, to describe modern warfare involving artillery, jet fighters, and the like that he witnessed.
In cases where it is difficult to determine which is the case, one should focus on what is being communicated by the
description rather than the precise identity of the person or thing.
When studying the Book of Revelation, it is important to keep its purpose in mind. God gave it to Jesus Christ
“to show to His bond-servants, the things which must shortly take place” (Revelation 1:1). As such, the book is a
blueprint of the Great Tribulation, the glorious return of Christ, His thousand year reign, the judgments to follow, and
the creation of the new heaven and the new earth. Certainly the book will be of great value to those who come to
Christ during the reign of the Antichrist, providing them with hope and the assurance of God’s ultimate victory over
evil. Likewise, the book is of great value to us today, telling us what will soon take place that we might order our lives
accordingly and make certain that we are right with God. Revelation is a marvelous self-revelation of God. It tells us
of His awesome power, justice, sovereignty, and wrath against all evil. Truly, anyone who studies it will be blessed by
its message.
The Revelation of Jesus Christ
I.
II.
III.
IV.
V.
VI.
VII.
VIII.
Introduction 1:1-20
Christ’s Messages to the Seven Churches on Earth 2:1-3:22
John’s Vision of Heaven 4:1-5:14
God’s Tribulation Wrath Upon the Earth 6:1-18:24
Pronouncements in Heaven 19:1-10
The Glorious Return of Christ and His Judgment of His Enemies on Earth 19:11-20:15
The New Heaven, New Earth, and New Jerusalem 21:1-22:5
The Final Exhortation 22:6-21
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6. In the opening verses of Revelation, John writes, “Blessed is he who reads and those who hear the words of the
prophecy, and heed the things which are written in it; for the time is near” (Revelation 1:3).
A. What three things must a person do in order to be “blessed” according to this verse?
1.
2.
3.
B. What reason does John provide in this verse for why a person will be blessed if he does these three things?
7. In Revelation 1:4-5, John extends a greeting “to the seven churches that are in Asia.” This is a reference to the
Roman province of Asia, which covered much of the western portion of modern Turkey. “Grace to you and peace,”
John writes. Whom does John cite as the source of this blessing? What is the significance of this?
8. Zechariah 12:10 and Revelation 1:7 speak of the same event.
A. The Lord says in Zechariah, “And I will pour out on the house of David and on the inhabitants of Jerusalem, the
Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for
Him, as one mourns for an only son, and they will weep bitterly over Him, like the bitter weeping over a first-born”
(Zechariah 12:10). Who will mourn for Christ according to this verse?
B. Speaking of the Lord Jesus, John writes, “Behold, He is coming with the clouds, and every eye will see Him, even
those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen” (Revelation 1:7). Who
will mourn for Christ according to this verse?
C. How should the truths in these two verses influence our commitment to sharing the gospel with the unsaved
people of the world?
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9. An important skill to develop for the study of Scripture is the ability to draw spiritual insights from every verse of
the Bible. The first step, of course, is prayer. Ask God to help you to understand what the verse means and why He
preserved it in the Bible. Then carefully observe the text. Ask yourself, “What does this verse say? What does it mean?
What can I learn from it?”
Apply these steps to the following text. Jesus Christ, having appeared to John, is speaking.
Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am
alive forevermore, and I have the keys of death and of Hades. Write therefore the things which you
have seen, and the things which are, and the things which shall take place after these things. As for
the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the
seven stars are the angels of the seven churches, and the seven lampstands are the seven churches”
(Revelation 1:17-20).
As if writing a commentary on this section of Scripture, describe your insights from these verses in the table below.
Statement
Insights
“Do not be afraid” (Revelation 1:17).
“I am the first and the last, and the living
One” (Revelation 1:17-18).
“I was dead, and behold, I am alive
forevermore, and I have the keys of death
and of Hades”(Revelation 1:18).
“Write therefore the things which you
have seen, and the things which are, and
the things which shall take place after
these things” (Revelation 1:19).
“As for the mystery of the seven stars
which you saw in My right hand, and the
seven golden lampstands: the seven stars
are the angels of the seven churches, and
the seven lampstands are the seven
churches” (Revelation 1:20).
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10. In Revelation 2:1-3:22, Christ instructs John to deliver seven messages to seven churches of the province of Asia.
In these the Lord commends the churches for what they are doing right, criticizes them for what they are doing
wrong, and counsels them as to how proceed. Summarize what the Lord has to say to the first four of these churches
in the tables below. (Not all messages to the churches necessarily contain all three elements.)
Message to the Church in Ephesus—Revelation 2:1-7
Commendation
Criticism
Counsel
Message to the Church in Smyrna—Revelation 2:8-11
Commendation
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Counsel
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Message to the Church in Pergamum—Revelation 2:12-17
Commendation
Criticism
Counsel
Message to the Church in Thyatira—Revelation 2:18-29
Commendation
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Counsel
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Lesson 9
New Testament Seminar V
Revelation 3-6
COMPARATIVE, EMPHATIC, AND EXPLANATIVE CONJUNCTIONS AND TRANSITIONAL ADVERBS
Comparative
Comparative conjunctions and transitional adverbs introduce an analogous thought for the
purpose of comparison or distinction. Jacob, for example, “loved Rachel more than Leah”
(Genesis 29:30). Here Jacob’s love for Rachel and Leah are compared. He loved Rachel more.
John writes of the New Jerusalem, “I saw the holy city, new Jerusalem, coming down out of
heaven from God, made ready as a bride adorned for her husband” (Revelation 21:2). John is
not saying that the New Jerusalem is the bride of Christ but that its preparation can be
compared to that of a bride “adorned for her husband.” Through comparison, John explains
and clarifies the beauty and level of readiness of the New Jerusalem for the occupation of
God’s people.
Comparative conjunctions include: as far as, as though, so, and than.
Comparative adverbs include accordingly, equally, in comparison, rather, and similarly.
Emphatic
Emphatic conjunctions and transitional adverbs give prominence to the clause that follows.
Paul writes to the Corinthians, “But even if I am unskilled in speech, yet I am not so in
knowledge; in fact, in every way we have made this evident to you in all things” (2 Corinthians
11:6). Here the transitional adverb “in fact” serves to place emphasis on the final clause.
Likewise, Jesus told His disciples, “Are not five sparrows sold for two cents? And yet not one
of them is forgotten before God” (Luke 12:6). Then to emphasize the truth of God’s faithful
care for every creature, Jesus added, “Indeed, the very hairs of your head are all numbered”
(Luke 12:7). Here the word “indeed,” a transitional adverb, confirms and emphasizes the truth
of the preceding verse and introduces further proof of God’s care for every individual.
Emphatic conjunctions include: if and both . . . and.
Emphatic adverbs include: anyway, indeed, in fact, notably, now, still, and undoubtedly.
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Explanative
Explanative conjunctions and transitional adverbs introduce additional information or
attendant circumstances. John writes, “For I was very glad when brethren came and bore
witness to your truth” (3 John 1:3). Sensing that the reader may not understand what he
means by “your truth,” he explains, adding, “that is, how you are walking in truth” (3 John
1:3). Likewise, the writer of Hebrews states, “But we do see Him who has been made for a
little while lower than the angels, namely, Jesus, . . .” (Hebrews 2:9). Wanting to be sure that the
reader understood the antecedent of “Him,” the writer adds the explanation: “namely, Jesus.”
Sometimes the conjunction “for,” which English dictionaries categorize as a causal
conjunction, introduces a clause containing a reason that is so weak that it could be
categorized as simply an explanation. For example, when Jesus restored life to the daughter of
a synagogue official Mark writes, “And immediately the girl rose and began to walk; for she
was twelve years old” (Mark 5:42). Did she walk because she was twelve years old, expressing a
logical justification for her ability to walk? Or, is Mark simply explaining that the child was old
enough to walk? Probably the latter. The same might be asked about the use of “for” in some
more theological passages. Consider, for example, the following passage from Paul’s letter to
the Romans.
There will be tribulation and distress for every soul of man who does evil, of the
Jew first and also of the Greek, but glory and honor and peace to every man who
does good, to the Jew first and also to the Greek. For there is no partiality with God.
For all who have sinned without the Law will also perish without the Law; and all
who have sinned under the Law will be judged by the Law; for not the hearers of the
Law are just before God, but the doers of the Law will be justified” (Romans 2:913).
Note the three italicized occurrences of the conjunction “for” in this passage (each a
translation of the Greek conjunction gar). We could understand each as introducing a causal
clause that provides a reason for what goes before it. This is the normal use of the
conjunction “for” in English. It is a causal conjunction. The Greek word it translates,
however, is not strictly causal, but has wider use, introducing reasons, explanations, or simply
continuing the discussion. For this reason, you may want to consider categorizing “for” as
explanative when it introduces a clause that is not so much a logical justification for what
precedes it as a clarification, similar to Mark 5:42, where “for” is also the translation of the
Greek word gar and explains why the child could walk. Admittedly, the distinction between a
reason and an explanation can be difficult to define, but when you encounter a clause
introduced by “for” and you can’t see the logical link between the clause and what proceeds it,
you may want to consider labeling it explanative or even continuative (presented earlier).
Explanative conjunctions include or (no known examples in Scripture, probably too informal)
and for (though technically causal).
Explanative adverbs include for example, in other words, namely, and that is.
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THAT TROUBLESOME WORD “THAT”
Though “that” is a common word, occurring about 7,000 times in the English Bible, it is often difficult to identify
its function in a sentence because of its many uses. “That” can serve as a pronoun, conjunction, adjective, adverb, or
in an idiomatic expression. The table below summarizes the most common usages of “that” in Scripture.
The Primary Usages of “That”
Part of
Speech
Pronoun
Function
Scriptural Example
Used to refer to a person or thing
previously mentioned, pointed out, or
observed.
“‘Behold, it is coming and it shall be done,’ declares the
Lord God. ‘That is the day of which I have spoken’”
(Ezekiel 39:8).
Used to single out one of a group
previously mentioned.
“Jesus therefore answered, ‘That is the one for whom I
shall dip the morsel and give it to him’” (John 13:26).
Used to imply a contrast between two or “But the witness which I have is greater than that of John”
more persons or things.
(John 5:36).
Used as the subject or object of a
relative clause, instead of which, who,
whom, or when.
Conjunction Used to introduce a subordinate clause
that contains the content of a statement
or a thing known or believed.
Adjective
“ for the works which the Father has given Me to
accomplish, the very works that I do, bear witness of Me”
(John 5:36).
“I said therefore to you, that you shall die in your sins; for
unless you believe that I am He, you shall die in your sins”
(John 8:24).
Used to express a reason.
“I am sorry that I have made them” (Genesis 6:7).
Used to express a result.
“And behold, there arose a great storm in the sea, so that
the boat was covered with the waves; but He Himself was
asleep” (Matthew 8:24).
Used to express a purpose.
“He came for a witness, that he might bear witness of the
light, that all might believe through him” (John 1:7).
Used to express a wish or regret.
“‘Oh that there were one among you who would shut the
gates, that you might not uselessly kindle fire on My altar!
I am not pleased with you,’ says the LORD of hosts, ‘nor
will I accept an offering from you’” (Malachi 1:10).
Used to modify a noun referring to a
person or thing previously mentioned so
as to make the person or thing specific.
“But let him ask in faith without any doubting, for the one
who doubts is like the surf of the sea driven and tossed by
the wind. For let not that man expect that he will receive
anything from the Lord, being a double-minded man,
unstable in all his ways” (James 1:6-8)
Used to modify a noun referring to a
person or thing observed or heard by
the speaker so as to make the person or
thing specific. He pointed to the third man
from the left, and said, “That man did it.”
“For indeed, the Son of Man is going as it has been
determined; but woe to that man by whom He is
betrayed!” (Luke 22:22).
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The Primary Usages of “That” (continued)
Part of
Speech
Function
Scriptural Example
Adverb
Used to show degree or extent or
quantity. I didn’t realize it was that serious.
(no example found, possibly too informal for Scripture)
Idiomatic
Expression
“that is” or “that is to say”—providing
clarification or explanation of a
preceding term or words
“When the Helper comes, whom I will send to you from
the Father, that is the Spirit of truth, who proceeds from
the Father, He will bear witness of Me” (John 15:26).
“like that”—of a particular nature or
manner
“Then I would speak and not fear Him; But I am not like
that in myself” (Job 9:35).
“at that”—in spite of something,
nevertheless, in addition, besides.
“therefore, also, there was born of one man, and him as
good as dead at that, as many descendants as the stars of
heaven in number, and innumerable as the sand which is
by the seashore” (Hebrews 11:12).
1. Draw a line from the function to the verse in which the italicized word or words express the corresponding
function. Each function has two Scriptural examples.
Function
Scripture
comparative
“. . . who once were disobedient, when the patience of God kept
waiting in the days of Noah, during the construction of the ark, in
which a few, that is, eight persons, were brought safely through the
water” (1 Peter 3:20).
comparative
“Now the serpent was more crafty than any beast of the field
which the LORD God had made” (Genesis 3:1).
emphatic
“And when the natives saw the creature hanging from his hand,
they began saying to one another, “Undoubtedly this man is a
murderer, and though he has been saved from the sea, justice has
not allowed him to live” (Acts 28:4).
emphatic
“in the first year of his reign I, Daniel, observed in the books the
number of the years which was revealed as the word of the LORD
to Jeremiah the prophet for the completion of the desolations of
Jerusalem, namely, seventy years” (Daniel 9:2).
explanative
“what we have seen and heard we proclaim to you also, that you
also may have fellowship with us; and indeed our fellowship is with
the Father, and with His Son Jesus Christ” (1 John 1:3).
explanative
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“Remember the prisoners, as though in prison with them”
(Hebrews 13:3).
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2. Consider the italicized portions of the text below and identify how each portion functions in the passage. Label each
from the following list of functions (not all are used). If you are unfamiliar with a label, review its definition before
continuing.




additive
adversative
alternative
causal




comparative
content
continuative
copulative




emphatic
explanative
inferential
modal



resultant
telic
temporal
Romans 9:1-13
1
I am telling the truth in Christ, I am not lying, my conscience bearing me witness in the Holy Spirit, 2 that I have
great sorrow and unceasing grief in my heart. 3 For I could wish that I myself were accursed, separated from Christ for
the sake of my brethren, my kinsmen according to the flesh, 4 who are Israelites, to whom belongs the adoption as
sons and the glory and the covenants and the giving of the Law and the temple service and the promises, 5 whose are the
fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. 6 But it is not
as though the word of God has failed. For they are not all Israel who are descended from Israel; 7 neither are they all
children because they are Abraham’s descendants, but: “through Isaac your descendants will be named.” 8 That is, it is
not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.
9
For this is a word of promise: “At this time I will come, and Sarah shall have a son.” 10 And not only this, but there
was Rebekah also, when she had conceived twins by one man, our father Isaac; 11 for though the twins were not yet
born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not
because of works, but because of Him who calls, 12 it was said to her, “The older will serve the younger.” 13 Just as it is
written, “Jacob I loved, but Esau I hated.”
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3. In Revelation 2:1-3:22, Christ instructs John to deliver seven messages to seven churches in Asia Minor. In these
messages, the Lord commends the churches for what they are doing right, criticizes them for what they are doing
wrong, and counsels them as how to proceed. Summarize what the Lord has to say to the final three churches in the
tables below. (Not all messages to the churches necessarily contain all three elements.)
Message to the Church in Sardis—Revelation 3:1-6
Commendation
Criticism
Counsel
Message to the Church in Philadelphia 3:7-13
Commendation
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Counsel
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Message to the Church in Laodicea—Revelation 3:14-22
Commendation
Criticism
Counsel
4. The Book of Revelation begins with a preamble in which John states that the book is “the Revelation of Jesus
Christ, which God gave Him to show to His bond-servants” (Revelation 1:1). John addresses the book to the seven
churches in Asia. In the opening chapter, he tells how, while exiled on the island of Patmos, during prayer on the
Lord’s day, he heard a loud voice behind him. He turned to see a magnificent vision of the Lord Jesus surrounded by
seven golden lampstands and with seven stars in His right hand. The Lord told John, “the seven stars are the angels of
the seven churches, and the seven lampstands are the seven churches” (Revelation 1:20). In chapters two and three,
John records Christ’s message to these churches. In chapter four, the Lord Jesus calls John into heaven. There, as
recorded in the chapters that follow, John witnessed glorious sights.
A. Describe the events immediately preceding John’s arrival in heaven (Revelation 4:1-2).
B. Who do you think the twenty-four elders in heaven are or represent (Revelation 4:4, 10-11)?
C. What does the elders casting their crowns before the throne express (Revelation 4:10)?
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D. Who are what are the “four living creatures” (Revelation 4:6)? They are also referred to in Revelation 4:8; 4:9; 5:6;
5:8; 5:11; 5:14; 6:1; 6:6; 7:11; 14:3; 15:7; and 19:4. Some consider them to be angels. Ezekiel refers to similar creatures
and identifies them as cherubim(Ezekiel 1:4-28; 10:1-22). Others see them as symbolic references to the attributes of
God, rather than as actual creatures. Still others say they are redeemed men who have been exalted and given
dominion over the animal kingdom. What do you think?
E. What event in the prophetic calendar do you think might be represented by John being called up to heaven from
earth?
5. Why do you think the four living creatures ceaselessly proclaim, “Holy, holy, holy, is the Lord God, the Almighty,
who was and who is and who is to come” (Revelation 4:8)? Why these words over and over rather than other truths
about God?
6. Why do you think the twenty-four elders choose to proclaim, “Worthy are Thou, our Lord and our God, to receive
glory and honor and power; for Thou didst create all things, and because of Thy will they existed, and were created”
(Revelation 4:11)? Why is this the appropriate content for their worship?
7. In Revelation 5, John places great emphasis on the fact that only the Lion from the tribe of Judah, a reference to
the Lord Jesus, was worthy to open the book (scroll) and to break its seals.
A. According to Revelation 5, why is Jesus alone worthy to open this book?
B. What does the book and its seven seals express or represent?
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C. In view of the nature of the book, explain further why Jesus alone is worthy to break its seals.
D. What does John mean when he writes that he saw between the throne and the elders “a Lamb standing, as if slain”
(Revelation 5:6)? Wouldn’t a slain lamb be lying down if it were slain?
8. In the table below, draw one insight into the redemptive work of Christ from each of the examples of heavenly
worship recorded in Revelation 5:9-13.
Scripture
Insight
“Worthy art Thou to take the
book, and to break its seals; for
Thou wast slain, and didst
purchase for God with Thy
blood men from every tribe and
tongue and people and nation”
(Revelation 5:9).
“And Thou hast made them to
be a kingdom and priests to our
God; and they will reign upon
the earth” (Revelation 5:10).
“Worthy is the Lamb that was
slain to receive power and riches
and wisdom and might and
honor and glory and blessing”
(Revelation 5:11).
“To Him who sits on the throne,
and to the Lamb, be blessing and
honor and glory and dominion
forever and ever” (Revelation
5:13).
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9. John records in chapter six how, as he watched, the Lord Jesus broke the seals binding the scroll. Immediately upon
the breaking of each of the first six seals, there was a response from one or more living beings or from a force of
nature. Each made a statement or, in the case of the force of nature, there likely was an associated sound. In all but
one, a judgment upon the earth, communicated by things that John saw, followed the breaking of the seal. From the
information in Revelation 6:1-17, complete the table below, listing this information.
Seal
#
Living
Being(s) or
Force
Responding
Statement or
Sound
What John Saw
Significance of
What John Saw
1
6:1-2
2
6:3-4
3
6:5-6
4
6:7-8
5
6:9-11
6
12-17
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Lesson 10
New Testament Seminar V
Revelation 7-10
CONDITIONAL, EXCLUSIVE, AND CONCESSIVE CONJUNCTIONS AND TRANSITIONAL ADVERBS
Conditional
Conditional conjunctions introduce a supposition or condition. For example, Jesus says to the
church in Laodicea, “Behold, I stand at the door and knock; if anyone hears My voice and opens
the door, I will come in to him, and will dine with him, and he with Me” (Revelation 3:20). Here
the conjunction “if” introduces a conditional clause: “if anyone hears My voice and opens the
door.” If these two conditions are met, Jesus promises, “I will come in to him, and will dine with
him, and he with Me.” Similarly, Peter writes, “As long as you practice these things, you will
never stumble” (2 Peter 1:10). The promise of never stumbling is held out to the one who meets
the condition: “as long as you practice these things.” Conditional conjunctions include: if, as if, as
long as, and provided.
Exclusive
Exclusive conjunctions and transitional adverbs exclude some possibility from what is stated. For
example, Jesus warns the church in Ephesus, “I am coming to you, and will remove your
lampstand out of its place—unless you repent” (Revelation 2:5). Here the Lord’s threat of
judgment is certain with one exception: repentance on the part of the Ephesian church. Similarly,
in the days of Jeroboam’s rebellion we read: “None but the tribe of Judah followed the house of
David” (1 Kings 12:20). This means that all Israel followed Jeroboam in his rebellion with the
exception of the tribe of Judah, which remained faithful to Rehoboam, Solomon’s son. Exclusive
conjunctions include: but, unless, and except. Exclusive adverbs include: otherwise.
Concessive
Concessive conjunctions and transitional adverbs introduce an admission of a point of argument,
a yielding, or a conceding that what is expressed in the main clause is true despite what is
expressed in the subordinate clause. Job moaned, “Even today my complaint is rebellion; His
hand is heavy despite my groaning” (Job 23:1). What Job is saying is that one would think that
God would relieve his intense suffering in light of Job’s constant groaning, but despite his pitiful
condition God’s hand was heavy upon Job. Paul writes, “I thank Christ Jesus our Lord, who has
strengthened me, because He considered me faithful, putting me into service; even though I was
formerly a blasphemer and a persecutor and a violent aggressor” (1 Timothy 1:12-13). Here Paul
acknowledges that despite his former conduct as a blasphemer, persecutor, and aggressor, Christ
put him into service—though he didn’t deserve it. Concessive conjunctions include: although,
anyway, as, as much as, even if, even though, if, no matter (how), though, and when. Concessive adverbs
include: after all, even if, and nevertheless.
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1. Draw a line from the function to the verse in which the italicized word or words express the corresponding
function. Each function has two Scriptural examples.
Function
conditional
Scripture
“God did not lead them by the way of the land of the Philistines,
even though it was near” (Exodus 13:17).
“If God is for us, who is against us?” (Romans 8:31).
conditional
exclusive
“And Abraham answered and said, “Now behold, I have ventured
to speak to the Lord, although I am but dust and ashes” (Genesis
18:27).
exclusive
For in what respect were you treated as inferior to the rest of the
churches, except that I myself did not become a burden to you? (2
Corinthians 12:13).
concessive
“Unless the LORD builds the house, They labor in vain who build
it” (Psalm 127:1).
concessive
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“If you do well, will not your countenance be lifted up? And if you
do not do well, sin is crouching at the door; and its desire is for
you, but you must master it” (Galatians 4:7)
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2. Consider the italicized portions of the text below and identify how each portion functions in the passage. Label each
from the following list of functions (not all are used).





additive
adversative
alternative
causal
comparative





concessive
conditional
content
continuative
copulative





emphatic
exclusive
explanative
inferential
modal



resultant
telic
temporal
Romans 5:6-14
6 For
while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous
man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward
us, in that while we were yet sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we
shall be saved from the wrath of God through Him. 10 For if while we were enemies, we were reconciled to God
through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only this, but
we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 12
Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men,
because all sinned— 13 for until the Law sin was in the world; but sin is not imputed when there is no law. 14 Nevertheless
death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam,
who is a type of Him who was to come.
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In the final verses of Revelation 6, John recounts the affects of Christ’s breaking the sixth seal binding the scroll. A
great earthquake occurs, moving every mountain and island. The sun becomes darkened, the moon becomes like
blood, stars fall to the earth, and the sky recedes like a scroll being rolled up. The people of the earth hide themselves
in an effort to escape the “presence of Him who sits on the throne, and from the wrath of the Lamb” (Revelation
6:16).
3. As described in Revelation 7:1, four angels will execute judgment upon the earth. What will be the climatic results
of their actions?
4. As described in Revelation 7:2-8, following the immediate affects of the breaking of the sixth seal, a fifth angel halts
the judgments of the four angels “until we have sealed the bond-servants of our God on their foreheads” (Revelation
7:3). One hundred and forty-four thousand Jewish people were then sealed for God, twelve thousand from each of
twelve Jewish tribes. The tribe of Joseph received two portions, “the tribe of Manasseh twelve thousand” (Revelation
7:6, Manasseh being Joseph’s older son) and “the tribe of Joseph twelve thousand” (Revelation 7:8, possibly a
reference to the descendents of Joseph’s younger son Ephraim). The tribe of Dan, Jacob’s fifth son, is omitted from
the list, probably because of the gross idolatry of Dan (Judges 18; 1 Kings 12:28-30) and Dan’s destructive influence
on the other tribes of Israel (Genesis 49:17).
What role do these 144,000 Jewish bond-servants of God serve? In your answer, consider the information in
Revelation 7:2-8 and the apparent affects of their sealing described in the verses that immediately follow, Revelation
7:9-17.
5. In Revelation 7:11, what caused the angels, elders, and four living creatures to fall on their faces and worship before
God’s throne?
6. Revelation 7:14 refers to the time of God’s judgment on earth as “the great tribulation.” Jesus predicted this period,
saying, “There will be a great tribulation, such as has not occurred since the beginning of the world until now, nor
ever shall” (Matthew 24:21). Old Testament prophets speak often of this time of unprecedented hardship and
suffering. Jeremiah writes, “Alas! for that day is great, / There is none like it; / And it is the time of Jacob’s distress”
(Jeremiah 30:7). The King James Bible calls this “Jacob’s trouble” (Jeremiah 30:7). Daniel comments, “And there will
be a time of distress such as never occurred since there was a nation until that time” (Daniel 12:1). Joel and Zephaniah
refer to this period as “the day of the Lord” (Joel 2:11; Zephaniah 1:14).
When the Lord breaks the seventh seal, rather than a statement or a sound, there “was silence in heaven for about
half an hour” (Revelation 8:1). What does this silence express to you?
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7. Immediately upon the breaking of the seventh seal, John watched as seven trumpets were given to “the seven
angels who stand before God” (Revelation 8:2). Apparently, the seventh seal has seven aspects to it, each symbolized
by a trumpet. Complete the table below, summarizing the results of the sounding of each of the first six trumpets.
Trumpet
Summary of Resulting Judgments
1
8:7
2
8:8-9
3
8:10-11
4
8:12-13
5
9:1-12
6
9:13-21
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8. In Revelation 9:1-12, assuming that the “star from heaven which had fallen to the earth” (Revelation 9:1) refers to
Satan and the “bottomless pit” refers to hell, who might the creatures released from it represent (Revelation 9:2-11)?
State the reasons for your conclusion.
9. Sketch the vision John had of the strong angel described in Revelation 10:1-3. Pay careful attention to details in the
text. Alternately, you may summarize the vision in your own words if sketching it is too difficult for you.
10. What do you think might be the nature or content of the words the “seven peals of thunder uttered” (Revelation
10:3), which John was forbidden to record (Revelation 10:4-7)?
11. What do you think the book which was eaten by John represents? What might it mean that it was sweet to the
mouth but bitter to the stomach (Revelation 10:8-11)?
12. What personal application do you think God would have you take from these chapters of the book of Revelation
on the events of the Great Tribulation?
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Lesson 11
New Testament Seminar V
Revelation 11-14
DIAGRAMMING
Grammarians have developed ways to visually portray the structure of a sentence. These can be a useful aid when
interpreting Scripture, especially when sentence structure is complex. More than a hundred years ago, two scholars,
Alonzo Reed and Brainerd Kellogg standardized a system that now bears their name, the Reed-Kellogg diagram. Here
is how John 3:16 looks as a diagram using their system.
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If you would like to learn how to make Reed-Kellogg diagrams, go to one of the following sites:
Eugene R. Moutoux, author of Drawing Sentences: A Guide to Diagramming
http://www.german-latin-english.com/diagrams.htm
Capital Community College Foundation
http://grammar.ccc.commnet.edu/grammar/diagrams/diagrams.htm
To download free software to assist with diagramming, go to:
SenDraw
http://www.sendraw.ucf.edu/
A Reed-Kellogg diagram of the Greek New Testament by Randy Leedy is included with BibleWorks
software.
Another way to portray sentence structure that is preferred by linguists is the tree diagram. Using this
method, John 3:16 would appear as follows:
If you would like to learn how to make tree diagrams, go to:
Principles for Drawing Tree Diagrams by Karl Hagan
http://www.polysyllabic.com/?q=navigating/analyze/diagrams/principles
Syddansk Universitet offers a parsing engine that displays tree diagrams. To view this, go to:
http://visl.sdu.dk/visl/en/parsing/automatic/trees.php
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The 18 Primary Ways in Which Conjunctions and Transitional Adverbs Function
Kind of
Relationship
Expressed
(simplified
label)
additive
(adding)
Defined
Examples
Conjunctions
Transitional
Adverbs
joining
through
addition
“Stand firm therefore, having girded your loins with
truth, and having put on the breastplate of
righteousness, and having shod your feet with the
preparation of the gospel of peace; in addition to all,
taking up the shield of faith with which you will be
able to extinguish all the flaming missiles of the evil
one” (Ephesians 6:14-16).
adversative
(contrasting)
contrariety,
contrast,
antithesis,
opposition
“So go now and work; for you shall be given no
straw, yet you must deliver the quota of bricks”
(Exodus 5:18).
“For the wages of sin is death, but the free gift of
God is eternal life in Christ Jesus our Lord”
(Romans 6:23).
“The Law is not of faith; on the contrary, ‘He who
practices them shall live by them’” (Galatians 3:12).
but, whereas,
while, yet
(adversativeconcessive
again,
conversely,
however,
meanwhile, on
the contrary,
on the other
hand, rather,
still, though,
nevertheless
(adversativeconcessive)
alternative
(optioning)
a choice,
alternative, one
in place of the
other
“For who has known the mind of the Lord, or who
became His counselor?” (Romans 11:34).
“Believe Me that I am in the Father, and the Father
in Me; otherwise believe on account of the works
themselves” (John 14:11).
before, either .
. . or, neither .
. . nor, nor, or,
whether,
whether . . . or
instead,
otherwise
causal
(reasoning)
the reason,
justification,
explanation, or
motivation
behind
something,
answers the
question:
Why?
“Above all, keep fervent in your love for one
another, because love covers a multitude of sins” (1
Peter 4:8).
“Therefore, since we have so great a cloud of
witnesses surrounding us, let us also lay aside every
encumbrance” (Hebrews 12:1).
“You do not have because you do not ask” (James
4:2).
“And inasmuch as it is appointed for men to die once
and after this comes judgment, so Christ also,
having been offered once to bear the sins of many,
shall appear a second time for salvation without
reference to sin, to those who eagerly await Him”
(Hebrews 9:27-28).
as, because,
for, inasmuch
as, now that,
seeing, seeing
that, seeing as,
since, that, in
that, when
as a result
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additionally,
again, also,
besides,
further,
furthermore,
in addition,
incidentally,
moreover
101
Relationship
Expressed
Examples
comparative
(comparing)
an analogous
thought for
the purpose of
comparison or
distinction
“He loved Rachel more than Leah” (Genesis 29:30).
“But if you did receive it, why do you boast as if you
had not received it?” (1 Corinthians 4:7).
“Then he is to bring out the bull to a place outside
the camp, and burn it as he burned the first bull”
(Leviticus 4:21).
“And the city is laid out as a square, and its length is
as great as the width” (Revelation 21:16).
“And I saw the holy city, new Jerusalem, coming
down out of heaven from God, made ready as a
bride adorned for her husband” (Revelation 21:2).
as far as, as
though, so,
than
accordingly,
equally, in
comparison,
rather,
similarly
concessive
(conceding)
an admission
of a point of
argument, a
yielding, a
conceding that
what is
expressed in
the main
clause is true
despite what is
expressed in
the
subordinate
clause
“And Abraham answered and said, “Now behold, I
have ventured to speak to the Lord, although I am
but dust and ashes” (Genesis 18:27).
“God did not lead them by the way of the land of
the Philistines, even though it was near” (Exodus
13:17).
“even if I am unskilled in speech, yet I am not so in
knowledge” (2 Corinthians 11:6).
although,
anyway, as, as
much as, even
if, even
though, if, no
matter (how),
though, when
after all,
nevertheless,
nonetheless,
yet
conditional
a supposition
or condition
“If you do well, will not your countenance be lifted
up? And if you do not do well, sin is crouching at
the door; and its desire is for you, but you must
master it” (Galatians 4:7).
“If God is for us, who is against us?” (Romans
8:31).
as if, as long
as, if, in case
(that),
provided,
assuming that,
wherever
the substance
of what is said,
asserted,
known,
thought,
quoted,
believed, etc.
“The word of faith which we are preaching, that if
you confess with your mouth Jesus as Lord, and
believe in your heart that God raised Him from the
dead, you shall be saved” (Romans 10:8-9).
“For I delivered to you as of first importance what I
also received, that Christ died for our sins according
to the Scriptures” (1 Corinthians 15:3).
that
moving a
discourse
forward,
introducing a
point,
indicating a
transition
“Now concerning spiritual gifts, brethren, I do
not want you to be unaware” (1 Corinthians
12:1)
so, and so, for
(conditioning)
content
(stating)
continuative
(continuing)
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Conjunctions
Transitional
Adverbs
Defined
anyway,
finally, now
“And so, when they had solemnly testified and
spoken the word of the Lord, they started back to
Jerusalem, and were preaching the gospel to many
villages of the Samaritans” (Acts 8:25).
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Relationship
Expressed
Transitional
Adverbs
Defined
Examples
Conjunctions
a cumulative
connection or
link to join
elements that
are to be taken
jointly
“Then God said, ‘Let there be light’; and there was
light” (Genesis 1:3).
“Rejoice, and be glad” (Matthew 5:12).
“For in the way you judge, you will be judged; and
by your standard of measure, it will be measured to
you” (Matthew 7:2).
and, both . . .
and, together
with, along
with, as well as
serving to
place
emphasis,
attracting
special
attention
“Indeed, the very hairs of your head are all
numbered” (Luke 12:7).
“But to me it is a very small thing that I should be
examined by you, or by any human court; in fact, I
do not even examine myself” (1 Corinthians 4:3).
both . . . and,
if
anyway,
indeed, in fact,
notably, now,
still,
undoubtedly
exclusive
(excluding)
excludes some
possibility
from what is
stated
“Unless the Lord builds the house, They labor in
vain who build it” (Psalm 127:1).
“Except the Lord of Sabaoth had left to us a
posterity, We would have become as Sodom, and
would have resembled Gomorrah” (Romans 9:29).
For in what respect were you treated as inferior to
the rest of the churches, except that I myself did not
become a burden to you? (2 Corinthians 12:13).
“I am coming to you, and will remove your
lampstand out of its place—unless you repent”
(Revelation 2:5).
but, unless,
except
otherwise
explanative
(explaining)
additional
information or
attendant
circumstances,
a weakly
connected
reason
“But we do see Him who has been made for a little
while lower than the angels, namely, Jesus, . . .”
(Hebrews 2:9).
“. . . who once were disobedient, when the patience
of God kept waiting in the days of Noah, during the
construction of the ark, in which a few, that is, eight
persons, were brought safely through the water” (1
Peter 3:20).
“And immediately the girl rose and began to walk;
for she was twelve years old” (Mark 5:42).
or, for (weak
causal)
for example,
in other
words,
namely, that is
inferential
(concluding)
an inference or
conclusion, the
logical
judgment, the
necessary
consequence
of a premise
“Love does no wrong to a neighbor; love therefore is
the fulfillment of the law” (Romans 13:10).
“For you have been bought with a price: therefore
glorify God in your body” (1 Corinthians 6:20).
“For this reason it is by faith, that it might be in
accordance with grace” (Romans 4:16).
“So then you are no longer strangers and aliens, but
you are fellow citizens with the saints, and are of
God’s household” (Ephesians 2:19).
so
accordingly,
consequently,
for this
reason, hence,
henceforth,
then,
therefore
copulative
(joining)
emphatic
(emphasizing)
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Relationship
Expressed
Defined
Examples
Conjunctions
Transitional
Adverbs
modal
(manner)
the method,
way, or mode
in which the
action is
accomplished
or known;
answers the
question:
How?
“The disciples, as each one was able, decided to
as, as soon as,
inasmuch as,
insofar (as)
however, just
as, likewise,
rather, so, so
that, thus
resultant
(resulting)
an effect of an
action or
condition, a
factual
consequence
“You also became imitators of us and of the Lord,
having received the word in much tribulation with
the joy of the Holy Spirit, so that you became an
example to all the believers in Macedonia and in
Achaia” (1 Thessalonians 1:6-7).
so (that), that
thus
provide help for the brothers and sisters living in
Judea” (Act 11:29 NIV).
“For God so loved the world, that He gave His only
begotten Son, that whoever believes in Him should
not perish, but have eternal life” (John 3:16).
telic
(purposing)
the purpose,
directed to a
definite end,
the intended
result or effect,
the goal aimed
at, the
intention
“And now, O Israel, listen to the statutes and the
judgments which I am teaching you to perform, in
order that you may live and go in and take possession
of the land which the Lord, the God of your
fathers, is giving you” (Deuteronomy 4:1).
“but from the fruit of the tree which is in the
middle of the garden, God has said, ‘You shall not
eat from it or touch it, lest you die’” (Genesis 3:3).
“For false Christs and false prophets will arise and
will show great signs and wonders, so as to mislead,
if possible, even the elect” (Matthew 24:24).
in order (that),
so (that), that,
lest (negative
purpose)
temporal
(timing)
the time when
something
occurs, its
relation to
some specific
time, or
temporal
duration
“while being reviled, He did not revile in return” (1
Peter 2:23).
“There was a great earthquake, such as there had
not been since man came to be upon the earth”
(Revelation 16:18).
“Whenever he speaks a lie, he speaks from his own
nature” (John 8:44).
after, as, as
long as, as
soon as,
before, once,
till, until,
when,
whenever,
while
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since, still,
subsequently,
thereafter,
next
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BIBLE TRANSLATION CROSS-CHECKING
When trying to understand the Scriptures, it is often helpful to consult several Bible translations, for each
translation brings additional insight to the text. Consider for example the variations in the following seven translations
of James 1:22 and how each contributes to the richness of the verse’s meaning.

“But prove yourselves doers of the word, and not merely hearers who delude themselves” (New American
Standard Bible, NAS, 1970).

“Do not merely listen to the word, and so deceive yourselves. Do what it says” (New International Versions,
NIV, 1973).

“But be ye doers of the word, and not hearers only, deceiving your own selves” (King James Version, KJV,
1611).

“But be doers of the word, and not hearers only, deceiving yourselves” (New King James Version, NKJV,
1982).

“But be sure you live out the message and do not merely listen to it and so deceive yourselves” (New English
Translation, NET, 2004).

“. . . and become ye doers of the word, and not hearers only, deceiving yourselves” (Young’s Literal
Translation, YLT, 1862).

“But be ye doers of the word and not hearers only, beguiling yourselves” (New Translation, J. N. Darby,
JND, 1884).
At several sites on the Internet, you can view multiple translations of a verse simultaneously, including the NET
Bible Study Environment (net.bible.org/); Biblos.com; and BibleStudyTools.com. Next time you find yourself
struggling with the meaning of a difficult verse, visit one of these sites and several translations. You may find that by
the time you finish reading them the verse’s meaning is apparent.
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1. Consider the five translations of Revelation 1:8 below and answer the questions that follow.
King James Version (KJV, 1611)
“I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to
come, the Almighty.”
New American Standard Bible (NAS, 1970)
“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”
New International Version (NIV, 1973)
“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.”
New King James Version (NKJV, 1982)
“I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to
come, the Almighty.”
New English Translation (NET, 2004)
“I am the Alpha and the Omega,” says the Lord God—the one who is, and who was, and who is still to come—the
All-Powerful!”
1. Comparing these five Bible translations, similarities and differences are apparent. Two are translations of a
manuscript family known at the Byzantine Text. Three are translations of a text complied to reflect the best readings
from several manuscript families: Alexandrian, Western, Caesarean, and Byzantine. Compare the five translations and
see if you can identify which ones are related. Group the five texts this way in the boxes below, writing the three-letter
or four-letter abbreviation for each version in the appropriate box.
Group of Two Texts
Group of Three Texts
2. Describe the differences between the two groups.
3. All five Bible versions referred to in the previous questions are high quality translations. Christians, however,
usually prefer one over the other. Unfortunately, some have gone to extremes and teach that the King James Version
is the only trustworthy translation. All modern translations, they allege, are corrupt and part of an imagined conspiracy
to deny the deity of Christ. Based on your comparison of the five translations of Revelation 1:8, do you see evidence
of an effort to diminish the Bible’s teaching that Jesus is God in this verse? Explain your answer.
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USING CONJUNCTIONS AS AN AID TO INTERPRETATION
4. Since conjunctions join clauses together and express how those clauses are to be understood in relation to one
another, they are an important aid to sound interpretation. Carefully considering the conjunctions in each of the
following verses, answer the following questions.
A. Under what condition will fire proceed out of the mouth of the two witnesses according to Revelation 11:5?
B. For what purpose do the two witnesses have the power to shut up the sky according to Revelation 11:6?
C. For what reason will people on earth give gifts to one another according to Revelation 11:10?
D. Why will the twenty-four elders in heaven give thanks to God according to Revelation 11:17?
E. For what purpose did God prepare a place for the woman with child according to Revelation 12:6?
F. For what two reasons will believers overcome Satan according to Revelation 12:11?
G. Why does a voice pronounce woe upon the earth and sea according to Revelation 12:12?
H. For what purpose were wings given to the woman with child according to Revelation 12:14?
I. Why will people worship the dragon according to Revelation 13:4?
J. Under what condition will a person go to captivity according to Revelation 13:10?
K. Why does an angel tell the people of the earth to, “Fear God, and give Him glory,” according to Revelation 14:7?
L. Under what condition will a person drink the wine of the wrath of God according to Revelation 14:9-10?
5. Consider the events surrounding the ministry of the two witnesses in Revelation 11:1-14. What will they accomplish
for God?
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6. The Bible distinguishes between three groups. First there are the Jews, God’s chosen people. To them “belongs the
adoption as sons and the glory and the covenants and the giving of the Law and the temple service and the promises,
whose are the fathers, and from whom is the Christ according to the flesh” (Romans 9:4-5). The second group the
Bible refers to are non-Jews, known in Scripture as the Gentiles, meaning the nations. The Bible also refers to them as
Greeks. The third group is the church. It is made up of all true believers since Pentecost, whether Jew or Greek. Paul
mentions these three groups in his first letter to the Corinthians, writing, “Give no offense to the Jews or to the
Greeks or to the church of God” (1 Corinthians 10:32).
When studying Scripture, it is important to keep in mind which of the three groups is in view. For example, at
Mount Sinai God made a covenant with the Jewish people (Exodus 19:1-25; 24:1-8; 34:1-28). A demanding legal code,
it promised blessings for the obedient and warned of curses for the rebellious (Leviticus 26:1-46). This covenant,
usually referred to as “the Law,” was and remains a covenant between God and the Jews. It does not apply to Gentiles
or to the church (Romans 7:1-6; Ephesians 2:11-12). Failing to see will result in a multitude of errors.
When studying the Book of Revelation, take note of which group is in view. John writes about the church on
earth (Revelation 1:1-3:22) and the church in heaven (Revelation 4:1-5:14). He writes about God’s judgment on the
people of the earth, without reference to whether they are Jews or Gentiles (Revelation 6:1-20:15). Beginning in
Revelation 7, John makes several references to the Jewish people or to things associated with them. These indicate
that in the End Times God will begin working again in a special way among the Jews.
Summarize all references to the Jews or things associated with the Jews in the following passages.
A. Revelation 7:3-8
B. Revelation 11:1-2
C. Revelation 11:7-8
D. Revelation 11:19
E. Revelation 12:1-6
F. Revelation 12:13-17
G. Revelation 14:1-5
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7. List ten things that we learn about the “dragon” in Revelation 12:1-13:18.
8. List seven things we learn about the first “beast” in Revelation 13:1-10.
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9. List seven things that we learn about the second “beast” in Revelation 13:11-18
10. What does the vision of “one like the son of man” foretell (Revelation 14:14-20)?
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Lesson 12
New Testament Seminar V
Revelation 15-18
USING SCRIPTURE TO INTERPRET SCRIPTURE—CROSS-REFERENCING
The only infallible teacher is the Holy Spirit; the only infallible book is the Bible. Consequently, when seeking to
understand the Scriptures the best and safest method is to look to the Spirit of God to explain the Word of God
through the Word of God. This involves comparing Scripture with Scripture, or, as it is commonly known, crossreferencing.
When looking for help in determining the meaning of a verse, a good starting place is the cross references in the
margins of most Bibles. These provide links to verses addressing similar themes. Branching out from these to the
cross-references of cross-references, one can quickly gather hundreds of verses relevant to the text under examination.
Other sources of cross-references are also available. The most comprehensive list of cross-references is The
Treasury of Scripture Knowledge by R. A. Torrey (1856-1928). This a collection of almost 500,000 cross references. It is
available online at several sites, such as Biblestudytools.com. For example, for James 1:22 The Treasury of Scripture
Knowledge has the following entry.
“But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22, KJV)
be
James 4:17; Matthew 7:21-25; 12:50; 28:20; Luke 6:46-48; 11:28; 12:47-48; John 13:17; Romans 2:13;
Philippians 4:8; Colossians 3:17; 1 John 2:3; 3:7; 3 John 1:11; Revelation 22:7
deceiving
James 1:26; Isaiah 44:20; Obadiah 1:3; 1 Corinthians 3:18; 6:9; 15:33; Galatians 6:3, 7; 2 Timothy 3:13;
Titus 3:3; 2 Peter 2:13; 1 John 1:8; Revelation 12:9
References in The Treasury of Scripture Knowledge online are hyperlinks to other related verses. The Treasury also
comes with many Bible software packages, including several free versions such as The Online Bible (onlinebible.net),
eSword (e-sword.net), Bible Explorer (bible-explorer.com), and BiblePro (bibleocean.com).
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You can find other cross-references by consulting a topical Bible, which are not really Bibles but lists of Bible
verses arranged by topic. The best known is Naves Topical Bible. Another good resource is Torrey’s Topical Textbook, also
by R. A. Torrey. Both are available online and with most Bible software.
Luke commends the use of Scripture to understand Scripture when he comments on the Jews of Berea,
writing, “Now these were more noble-minded than those in Thessalonica, for they received the word with great
eagerness, examining the Scriptures daily, to see whether these things were so” (Acts 17:11). The Bereans compared
Paul’s teaching—which they received orally and which we have in the written Word—and compared it to what the
Jewish prophets had said. Their goal was “to see whether these things were so.” Our goal should be similar. When
interpreting a text of Scripture, we should refer to other Scriptures on the same theme so as to interpret it correctly.
GUIDELINES FOR COMPARING SCRIPTURE TO SCRIPTURE
1. Context
Make sure that the references you consult are not only on the same topic but are speaking about the topic in the same
context. Generally speaking, the Old Testament will be more helpful when interpreting the Old Testament, and the
New will be more helpful when interpreting the New Testament. If the context of a cross-reference differs
significantly from the verse under examination, you can still gain insight from it, but you will need to take its context
into account and adjust its application accordingly.
2. Author
Cross-references to verses on the same topic in the same context are most helpful, particularly when they are from
sources written by the same author, for he is more likely to use terms and express concepts in the same manner. This
means, for example, that John is the best interpreter of John, and Paul is the best interpreter of Paul.
3. Israel and the Church
Special care must be taken to distinguish verses related to Israel with those related to the church. The covenant of law
given at Mount Sinai was between God and the Jewish people. A demanding legal code, this covenant promised
blessings for the obedient and curses for the disobedient (Leviticus 26). The Mosaic law is a covenant between God
and the people of Israel (Exodus 24:1-8; 34:1-28). It does not pertain to Gentiles or to the church (Ephesians 2:11-12;
Acts 15:1-31).
God’s promises to the church are based upon grace freely bestowed in Christ Jesus. The church consists of
people who have entered into a spiritual relationship with God through Jesus Christ (Ephesians 1:3-14). Christians are
under “the law of liberty” (James 2:12).
This means that when comparing Scripture that primarily applies to Israel—primarily Genesis 11:27 to Acts
1:26—with Scripture that primarily applies to the church—primarily Acts 2:1 to Revelation 3:22—we must take the
change in context into account. Failing to do this will lead to error.
This is not to say that Scriptures related to Israel are of no help when trying to understand the New Testament.
For example, Isaiah 9:1-2 may be the key to understanding the connection between John 7:52 and John 8:12 (omitting
John 7:53 to 8:11). The Book of Hebrews cannot be understood without a good understanding of Exodus through
Deuteronomy. Given the Jewish foundation of the Christian faith, one must have a good understanding of the
Hebrew Scriptures to correctly interpret much of the New Testament.
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4. Clarity
Always use that which is clear in Scripture to interpret that which is not, never the other way around. Thankfully,
most books of the Bible are clear and readily understood. Some books of the Bible, however, are more complicated.
Greater care must be taken when cross-referencing to these books. For example, much of what Solomon writes in
Ecclesiastes is foolish. It is the ponderings of a man who has lost his way and is viewing life “under the sun,” a term
that occurs twenty-nine times in the book. It would be a serious mistake to take isolated verses from Ecclesiastes and
use them to interpret other Scriptures. Similarly, much of the Book of Job is the faulty reasoning of Job’s wellmeaning but misguided friends. Use these verses with caution. A few verses in the Bible—surprisingly few—are
obscure and difficult to understand. Do not use these to interpret other Scriptures or as a basis for any doctrine.
Consider here, for example, 1 Corinthians 15:29. In the course of teaching on the resurrection of believers, Paul
writes, “Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are
they baptized for them?”(1 Corinthians 15:29). What Paul means by this is not clear and no other verse of Scripture
refers to being “baptized for the dead.” There is no consensus as to what Paul meant. One commentator counted
some forty different interpretations of the verse. Abandoning all caution, the Church of Jesus Christ of Latter Day
Saints (the Mormons) has built a whole doctrine around 1 Corinthians 15:29. It teaches that living Mormons can be
baptized by proxy on behalf their deceased relatives and friends, who might accept the gospel in the spirit world and
need baptism to enter the Kingdom of God. None of these concepts is biblical.
REVIEW OF CONJUNCTIONS
In the previous lesson, you received a table that summarized the eighteen ways in which conjunctions and transitional
adverbs express relationships. As a review of this information, in question one of this lesson you will be given
eighteen verses, each with one conjunction or transitional adverb italicized. You will be asked to identify the
relationship expressed by each. If you have trouble determining a relationship expressed in a verse, refer to the table
in the previous lesson. At the end of this lesson, you will find additional help in a table titled, “100 Common
Conjunctions and Transitional Adverbs.” There each conjunction and adverb is cross-referenced to the various
relationships that it expresses.
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1. In each verse, identify the relationship expressed in italics. Use each label once, checking it off the list as you go.
 additive
 conditional
 explanative
 adversative
 content
 inferential
 alternative
 continuative
 modal
 causal
 copulative
 resultant
 comparative
 emphatic
 telic
 concessive
 exclusive
 temporal
Relationship
Scriptural Example
“Accordingly, whatever you have said in the dark shall be heard in the light, and what you have
whispered in the inner rooms shall be proclaimed upon the housetops” (Luke 12:3).
“For Thou dost not delight in sacrifice, otherwise I would give it; Thou art not pleased with
burnt offering” (Psalm 51:16).
“He also appointed the king's portion of his goods for the burnt offerings, namely, for the
morning and evening burnt offerings, and the burnt offerings for the sabbaths and for the
new moons and for the fixed festivals, as it is written in the law of the Lord” (2 Chronicles
31:3).
“But if you refuse to let them go, behold, I will smite your whole territory with frogs”
(Exodus 8:2).
“Then God said, “Let there be light”; and there was light” (Genesis 1:3).
“But the more they afflicted them, the more they multiplied and the more they spread out, so
that they were in dread of the sons of Israel” (Exodus 1:12).
“Therefore, come now, and I will send you to Pharaoh, so that you may bring My people, the
sons of Israel, out of Egypt” (Exodus 3:10).
“By faith even Sarah herself received ability to conceive, even beyond the proper time of life,
since she considered Him faithful who had promised” (Hebrews 11:11).
“For this reason also, since the day we heard of it, we have not ceased to pray for you and to
ask that you may be filled with the knowledge of His will in all spiritual wisdom and
understanding” (Colossians 1:9).
“Besides, she actually is my sister, the daughter of my father, but not the daughter of my
mother, and she became my wife” (Genesis 20:12).
“Peter said to Him, ‘Even if I have to die with You, I will not deny You.’ All the disciples said
the same thing too” (Matthew 26:35).
“He said, “On the contrary, blessed are those who hear the word of God, and observe
it” (Luke 11:28).
“I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy
sacrifice, acceptable to God, which is your spiritual service of worship” (Romans 12:1).
“For I gave you an example that you also should do as I did to you” (John 13:15).
“Now about that time Herod the king laid hands on some who belonged to the church, in
order to mistreat them” (Acts 12:1).
“Now the serpent was more crafty than any beast of the field which the Lord God had made.
And he said to the woman, ‘Indeed, has God said, 'You shall not eat from any tree of the
garden '?” (Genesis 3:1).
“And just as Isaiah foretold, ‘Except the Lord of Sabaoth had left to us a posterity, We would
have become as Sodom, and would have resembled Gomorrah’ (Romans 9:29).
“But we believe that we are saved through the grace of the Lord Jesus, in the same way as
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they also are” (Acts 15:11).
SUMMARY OF EVENTS IN REVELATION
Chart by H. A. Ironside (1876-1951)
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The Revelation of Jesus Christ
I.
II.
Introduction 1:1-20
Christ’s Messages to the Seven Churches on Earth 2:1-3:22
III.
John’s Vision of Heaven 4:1-5:14
IV.
God’s Tribulation Wrath Upon the Earth 6:1-18:24
V.
VI.
VII.
VIII.
Pronouncements in Heaven 19:1-10
The Glorious Return of Christ and His Judgment of His Enemies on Earth 19:11-20:15
The New Heaven, New Earth, and New Jerusalem 21:1-22:5
The Final Exhortation 22:6-21
2. John writes, “And I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which
are the last, because in them the wrath of God is finished” (Revelation 15:1).
A. What do we learn about God from the final clause in this verse: “because in them the wrath of God is finished”?
B. What additional insights do you gain into this aspect of God’s character from each of the following crossreferences?
A. Psalm 30:5
B. Psalm 103:9
C. Jeremiah 3:12
3. Whom does John see singing in Revelation 15:2-4?
4. What is the significance of their song (Revelation 15:3-4)? In other words, why is the content of what they are
singing appropriate under the circumstances?
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5. In Revelation 16:1-21, the seven angels pour out their seven bowls of judgment upon the earth. Complete the table
below, summarizing what resulted upon the pouring out of each of the first five of these bowls.
Bowl
Summary of Resulting Judgments
1
16:2
2
16:3
3
16:4-7
4
16:8-9
5
16:10-11
6. When the third angel poured out his bowl, the rivers and springs of the world became blood, requiring people to
drink blood (Revelation 16:4-7). The angel of the waters says, “They deserve it” (Revelation 16:6). Do you agree that
the people of the world at that time deserve the judgments described in Revelation, including being required to
survive by drinking blood? What did they do to deserve such harsh treatment?
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7. Near the end of the judgments, after years of torment, the fifth angel pours out his bowl and the kingdom of the
beast becomes darkened “and they gnawed their tongues because of pain” (Revelation 16:10). John writes, “and they
blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds”
(Revelation 16:11). How after so much suffering could anyone be so obstinate so as to remain unrepentant? Does this
make sense to you?
8. The sixth bowl involves events connected with Armageddon, from the Hebrew “Har-Magedon” (Revelation 16:16),
meaning the Mount (Har) of Megiddo (Magedon).
A. Where is Armageddon located? Describe the geography? (Check outside sources for help with this question.)
B. Who gathers at Armageddon (Revelation 16:12-16)?
C. For what purpose do they gather (Revelation 16:12-16)?
9. List the primary events that will occur when the seventh angel pours out his bowl upon the air (Revelation 16:1721).
10. John describes a “great harlot who sits on many waters” (Revelation 17:1). What does it mean that she sits “on
many waters”? (Consider in your answer Revelation 17:15 and 17:18.)
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11. What do we learn about the identify and sins of the great harlot from Revelation 17:1-18? (You can express your
answer in a sketch if you prefer.)
A. The Identity of the Great Harlot
B. The Sins of the Great Harlot
12. Scripture describes the woman as “sitting on a scarlet beast, full of blasphemous names, having seven heads and
ten horns” (Revelation 17:3). The Word also tells us, “The ten horns which you saw, and the beast, these will hate the
harlot and will make her desolate and naked, and will eat her flesh and will burn her up with fire” (Revelation 17:16).
What does this mean? How could she be sitting on the beast one moment and it be eating her the next?
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The eighteenth chapter of Revelation describes the judgment of “Babylon the great” (Revelation 18:2). Whether this
refers to Babylon the historic city on the banks of the Euphrates River or to somewhere or something else is a matter
of discussion. Much insight can be gained by carefully considering the details of Revelation 18 and cross-referencing
verses there to other references to Babylon in Scripture, of which there are almost 300. Almost all of these refer to the
historic city of Babylon in modern-day Iraq. These occur mainly in 2 Kings, 2 Chronicles, Ezra, Isaiah, Jeremiah,
Ezekiel and Daniel. Some scholars teach, however, that Babylon is being used in a figurative sense in the book of
Revelation.
13. The New Testament refers to Babylon six times outside the Book of Revelation. Summarize what each of these
verses say about Babylon. Indicate whether you think they refer to the historic city or to something else.
A. Matthew 1:11
B. Matthew 1:12
C. Matthew 1:17 (twice)
D. Acts 7:43
E. 1 Peter 5:13
14. The Book of Revelation refers to Babylon six times. Summarize what we learn about it and its identity from the
following passages.
A. Revelation 14:8
B. Revelation 16:19
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C. Revelation 17:5
D. Revelation 18:1-3
E. Revelation 18:4-8
F. Revelation 18:9-11
G. Revelation 18:20-24
15. Having considered the above, what do you think Babylon refers to in Revelation 18?
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100 COMMON CONJUNCTIONS AND TRANSITIONAL ADVERBS
Definition
from the Oxford Dictionary of English
supplemented by the Shorter Oxford English Dictionary
1. in a way that is appropriate to the particular circumstances;
correspondingly: We have to discover what his plans are and act
accordingly.
2. as a result, therefore, so; in due course: There was no breach of
rules; accordingly, there will be no disciplinary inquiry.
Part of
Speech
Relationship
Expressed
accordingly
trans.
adverb
1. comparative
2. inferential
additionally
trans.
adverb
1. additive
1. used to introduce a new fact or argument: Additionally, 50
hours of practical experience will be necessary.
after
subor.
conj.
1. temporal
1. during the period of time following an event: Bath-time ended
in a flood after the taps were left running.
after all
trans.
adverb
1. concessive
1. in spite of any indications or expectations to the contrary: I
rang and told her I couldn’t come after all.
again
trans.
adverb
1. additive
2. adversative
1. or 2. used to introduce a further point for consideration,
supporting or contrasting with what has just been said: I never
saw any signs, but then again, maybe I wasn’t looking.
also
trans.
adverb
1. additive
1. in addition; too: Also, a car is very expensive to run.
although
subor.
conj.
1. concessive
1. in spite of the fact that; even though; and yet, nevertheless:
although the sun was shining it wasn’t that warm.
2. however; but: He says he has the team shirt, although I’ve never seen
him wear it.
and
coord.
conj.
1. copulative
2. copulative
1. used to connect words of the same part of speech, clauses,
or sentences, that are to be taken jointly: bread and butter / They
can read and write. / a hundred and fifty.
2. used to introduce an additional comment or interjection: if it
came to a choice–and this was the worst thing–she would turn her back on
her parents.
anyway
trans.
adverb
1. emphatic
2. continuative
3. concessive
1. used to confirm or support a point or idea just mentioned: I
told you, it’s all right, and anyway, it was my fault.
2. Used to end a conversation, to change the subject, or to
assume a subject after interruption: “Anyway, Dot, I must dash.”
 used to pass over less significant aspects of an account
in order to focus on what is important: “Poor John
always enjoyed a drink. Anyway, he died last year.”
3. Used to indicate that something happened or will happen in
spite of something else: Nobody invited Miss Honey to sit down but
she sat down anyway.
as
subor.
conj.
1. temporal
2. modal
3. causal
4. concessive
1. used to indicate that something happens during the time
when something else is taking place: Frank watched him as he
ambled through the crowd.
2. used to indicate by comparison the way that something
happens or is done: They can do as they wish.
3. because; since: I must stop now as I have to go out.
4. even though: Sweet as he is, he doesn’t pay his bills.
Term
New Testament Seminar V © 2011
122
Part of
Speech
trans.
adverb
Relationship
Expressed
1. causal
as far as
subor.
conj.
1. comparative
for as great a distance as: The river stretched away as far as the eye
could see.
 for a great enough distance to reach: I decided to walk as
far as the village.
 to the extent that: As far a I am concerned it is no big deal.
as if
subor.
conj.
1. conditional
1. as would be the case if, as though: She behaved as if he wasn’t
there.
as long as
subor.
conj.
1. temporal
2. conditional
1. during the whole time that: They have been there as long as anyone
can remember.
2. provided that: As long as you fed him, he would be cooperative.
as much as
subor.
conj.
1. concessive
1. even though: As much as I had enjoyed my adventure it was good to
be back.
as soon as
subor.
conj.
1. temporal
2. modal
3. modal
1. at the very time were moment when
2. as quickly (as), as early (as)
3. as readily (as)
as though
subor.
conj.
1. comparative
1. as would be the case if; as if: She behaved as if he wasn’t there.
assuming that
subor.
conj.
1. conditional
1. used for the purpose of argument to indicate a premise on
which a statement can be based: Assuming that the treaty is ratified,
what is its relevance?
because
subor.
conj.
1. causal
1. for the reason that; since: We did it because we felt it our duty.
before
subor.
conj.
1. temporal
2. alternative
1. during the period of time preceding (a particular event or
time): They lived rough for four days before they were arrested.
2. in preference to; rather than: They would die before they would
cooperate with each other.
besides
trans.
adverb
1. additive
1. in addition; as well; used to introduce an additional idea or
explanation: I had no time to warn you. Besides, I wasn’t sure.
both . . . and
correl.
conj.
1. emphatic and
copulative
1. two words or phrases of the same kind coupled by and, both
adds emphasis by means of an implied contrast
but
coord.
conj.
1. adversative
2. exclusive
3. adversative
4. adversative
1. used to introduce a phrase or clause contrasting with what
has already been mentioned: He stumbled but didn’t fall.
2. with negative or in questions, used to indicate the possibility
of anything other than what is being stated: They had no
alternative but to follow.
3. used to introduce a response expressing a feeling such as
surprise or anger: But why?
4. used after an expression of apology for what one is about to
say: I’m sorry, but I can’t pay you.
consequently
trans.
adverb
1. inferential
1. as a result: Flexible workers find themselves in great demand, and
consequently gain high salaries.
Term
as a result
New Testament Seminar V © 2011
Definition
1. because of something that has happened: We couldn’t afford to
borrow money for a house as a result of the rise in interest rates.
(McGraw-Hill Dictionary of American Idioms and Phrasal
Verbs, McGraw Hill Companies, 2002).
123
Part of
Speech
trans.
adverb
Relationship
Expressed
1. adversative
either . . . or
correl.
conj.
1. alternative
1. involving an unavoidable choice between alternatives: Either
I accompany you to your room or I wait here.
equally
trans.
adverb
1. comparison
1. in addition and having the same importance (used to
introduce a further comment): Not all who live in inner cities are
poor; equally, many poor people live outside inner cities.
even if
subor.
conj.
1. concessive
2. concessive
1. despite the possibility that; no matter whether: Always try
everything even if it turns out to be a dud.
2. despite the fact that: he is a great president, even if he has many
enemies.
even though
subor.
conj.
1. concessive
1. despite the fact that: Even though he was bigger, he never looked
down on me.
except
subor.
conj.
1. exclusive
1. used before a statement that forms an exception to one just
made: I didn’t tell him anything, except that I needed the money.
finally
trans.
adverb
1. continuative
1. used to introduce a final point or reason: Finally, it is common
knowledge that travel broadens the horizons.
for
coord.
conj.
1. causal
[2. explanative]
[3. continuative]
1. because; since: He felt guilty, for he knew that he bore a share of
responsibility for Fanny’s death.
[2. explanative: not listed this way in dictionaries but functions
this way sometimes in Scripture, for example Mark 5:42]
[3. continuative: not listed this way in dictionaries but functions
this way some times in Scripture, for example Romans 2:25.]
for example
trans.
adverb
1. explanative
1. by way of illustration
further
trans.
adverb
1. additive
1. used to introduce a new point relating to or reinforcing a
previous statement: On the Internet, the size and scope of the market is
several orders of magnitude higher. Further, it is available 24 hours per
day, 7 days per week.
furthermore
trans.
adverb
1. additive
1. In addition; besides: used to introduce a fresh consideration
in an argument: It was also highly desirable political end. Furthermore,
it gave the English a door into France.
hence
trans.
adverb
1. inferential
1. As a consequence; for this reason: Many vehicle journeys ( and
hence a lot of pollution) would be saved.
henceforth
trans.
adverb
1. inferential
1. from this or that time on: Henceforth, parties which fail to get 5%
of the vote will not be represented in Parliament.
however
trans.
adverb
1. adversative
2. modal
1. used to introduce a statement that contrasts with or seems to
contradict something that has been said previously: People tend to
put on weight in middle age. However, gaining weight is not inevitable.
2. relative adverb: in whatever way; regardless of how: However
you look at it, you can’t criticize that.
indeed
trans.
adverb
1. emphatic
1. used to emphasize a statement or response confirming
something already suggested: It was not expected to last long, and
indeed it took less than three weeks.
2. Used to introduce a further and stronger or more surprising
Term
conversely
New Testament Seminar V © 2011
Definition
1. Introducing a statement or idea which reverses one that has
just been made or referred to: He would have preferred his wife not to
work, although conversely he was also proud of what she did.
124
point: The idea is attractive to many men and indeed to many women.
New Testament Seminar V © 2011
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Part of
Speech
subor.
conj.
Relationship
Expressed
1. conditional
2. concessive
3. conditional
4. conditional
5. conditional
6. emphatic
7. concessive
in addition
trans.
adverb
1. additive
1. as an added thing; as well
in case (that)
subor.
conj.
1. conditional
2. conditional
1. as a provision against something happening or being true:
We put on thick jumpers, in case it was cold.
2. if it is true that: In case you haven’t figured it out, let me explain.
in comparison
trans.
adverb
1. comparative
1. when compared: The Prime Minister’s support staff is tiny in
comparison with that of a US president.
in fact
trans.
adverb
1. emphatic
1. used to emphasize the truth of the assertion, especially one
opposite to what might be expected or what has been asserted:
The brook trout is in fact a char.
in order (that)
subor.
conj.
1. telic
1. so that: Staff must be committed to the change in order for it to
succeed.
in other words
trans.
adverb
1. explanative
1. expressed in a different way; that is to say
in that
subor.
conj.
1. causal
1. for the reason that: I was fortunate in that I had friends.
inasmuch as
subor.
conj.
1. modal or
causal
1. To the extent that; insofar as: These provisions apply only
inasmuch as trade between member states is affected.
 Considering that; since: A most unusual astronomer
inasmuch as he was deaf mute.
incidentally
trans.
adverb
1. additive
1. used to add a further comment or a remark unconnected to
the current subject; by the way: Incidentally, it was many months
before the whole truth was discovered.
Term
if
New Testament Seminar V © 2011
Definition
1. introducing a conditional clause:
 on the condition or supposition that; in the event that:
If you have a complaint, right to the director.
 (with past tense) Introducing a hypothetical situation:
If you had stayed, this would never have happened.
2. despite the possibility that; no matter whether: If it takes me
seven years, I shall do it.
3. (often used in indirect questions) whether: He asked if we
would like some coffee.
4. expressing a polite request: If I could just use the phone, I’ll get a
taxi.
5. expressing an opinion: That’s a jolly long walk, if you don’t mind I
saying so.
6. expressing surprise or regret: Well, if it isn’t Frank!
7. With implied reservation:
 and perhaps not: The new leaders have little if any control.
 used to admit something as being possible relatively
insignificant: If there was any weakness, it was naivety.
 despite being ( used before an adjective or adverb to
introduce a contrast): She was honest, if a little brutal.
126
Part of
Speech
trans.
adverb
Relationship
Expressed
1. emphatic
insofar (as)
subor.
conj.
1. modal
1. to the extent that: The play was a great success so far as attendance
was concerned.
instead
trans.
adverb
1. alternative
1. as a substitute or alternate to; in place of: Walk to work instead
of going by car.
just as
trans.
adverb
1. modal
1. precisely in the way that, to the same degree as
lest
subor.
conj.
1. telic
(negative)
1. with the intention of preventing ( something undesirable); to
avoid the risk of: He spent whole days in his room, wearing headphones
lest he disturb anyone.
likewise
trans.
adverb
1. modal
1. in the same way; also: The programs of study will apply from five
years of age, likewise the attainment targets.
meanwhile
trans.
adverb
1. temporal
2. adversative
1. in the intervening period of time: Meanwhile, I will give you a
prescription and for some pills.
 at the same time: Steam for a further five minutes; meanwhile,
make a white sauce.
2. on the other hand: He said little, meanwhile, about how he plans to
live his life.
moreover
trans.
adverb
1. additive
1. as a further matter; besides: Moreover, statistic show that
competition for places is growing.
namely
trans.
adverb
1. explanative
1. that is to say; to be specific (used to introduce detailed
information or a specific example): The menu makes good use of
Scottish produce, namely game and seafood.
neither . . . nor
correl.
conj.
1. alternative
(negative)
1. used for two or more alternatives to indicate that they are
each untrue or each do not happen: They were neither cheap nor
convenient.
nevertheless
trans.
adverb
1. concessive
2. adversativeconcessive
1. in spite of that; despite that, notwithstanding; all the same:
Statements which, although literally true, are nevertheless misleading.
2. but despite that
next
trans.
adverb
1. temporal
1. on the first or soonest occasion after the present;
immediately afterwards: Next, I heard the sound of voices.
no matter
(how)
subor.
conj.
1. concessive
2. concessive
1. regardless of: No matter what the government calls them, they are
cuts.
2. it is of no importance: No matter, I’ll go myself.
nonetheless
trans.
adverb
1. concessive
In spite of that; nevertheless: The rally, which the government had
declared illegal, was nonetheless attended by some 6,000.
nor
coord.
conj.
1. alternative
(negative)
1. Use before the second or further of two or more alternatives
(the first being introduced by a negative such as “neither” or
“not”) to indicate that they are each untrue or each do not
happen: The sheets were never washed, nor the towels, nor his shirts.
Term
indeed
New Testament Seminar V © 2011
Definition
1. used to emphasize a statement or response confirming
something already suggested: It was not expected to last long, and
indeed it took less than three weeks.
127
Part of
Speech
trans.
adverb
Relationship
Expressed
1. emphatic
now
trans.
adverb
1. emphatic
2. continuative
1. used, especially in conversation, to draw attention to a
particular statement or point in the narrative: Now, my first
impulse was to run away.
2. used with the sense of present time weakened or lost to
introduce an important point or indicate a transition (MerriamWebster’s College Dictionary, 11th Edition).
now that
subor.
conj.
1. causal
1. as a consequence of the fact: They spent a lot of time together now
that he had retired.
on the contrary
trans.
adverb
1. adversative
1. used to intensify a denial of what has just been implied or
stated by suggesting that the opposite is the case: There was no
malice in her; on the contrary, she was very kind.
on the other
hand
trans.
adverb
1. adversative
1. used to present factors which are opposed or which support
opposing opinions: A conflict between their rationally held views on the
one hand and their emotions and desires on the other.
once
subor.
conj.
1. temporal
1. as soon as; when: Once the grapes were pressed, the juice was put
into barrels.
or
coord.
conj.
1. alternative
2. explanative
3. alternative
4. alternative
1. used to link alternatives: It doesn’t matter whether the theory is right
or wrong.
2. introducing a synonym or explanation of the preceding word
or phrases: Yoga is a series of postures, or asanas.
3. otherwise (used to introduce the consequences of something
not being done or not been the case): Hurry up, or you’ll miss it
all.
4. introducing an afterthought, usually in the form of a
question: John’s difference–or was it?–left or unsettled.
otherwise
trans.
adverb
1. alternative
2. exclusive
3. alternative
1. in circumstances different from those present were
considered; or else: I’m not motivated by money, otherwise I would
have quit.
2. in other respects; apart from that: an otherwise totally black cat
with a single white whisker.
3. in a different way: he means mischief–it’s no good pretending
otherwise.
 as an alternative: the Cosa Nostra, otherwise known as the
Brotherhood.
provided
subor.
conj.
1. conditional
1. on the condition or understanding that: Cutting corners was
acceptable, provided that you could get away with it.
Term
notably
New Testament Seminar V © 2011
Definition
1. especially; in particular: A diet low in animal fat protects against
potentially fatal diseases, notably diabetes.
 In a way that is striking or remarkable: Such a statement
is notably absent from the governments proposals.
128
Part of
Speech
trans.
adverb
Relationship
Expressed
1. comparative
2. modal
3. adversative
4. adversative
seeing (as, that)
subor.
conj.
1. causal
1. because, since: Seeing that I am awake, I might as well come with
you.
similarly
trans.
adverb
1. comparative
2. comparative
1. in a similar way: a similarly priced property.
2. used to indicate a similarity between two facts or events: The
diaries of politicians tend to be self-justificatory. Similarly, autobiographies
may be idealized.
since
subor.
conj.
1. causal
2. temporal
1. for the reason that; because: Delegates were delighted, since better
protection of rhino reserves will help protect other rare species.
2. from the time that: Since we came to Paris I have started again.
so (that)
coord.
conj. /
subor.
conj.
1a. inferential
1b. resultant
2. telic
3. continuative
4. continuative
5. continuative
6. inferential
7. comparative
1. and for this reason; therefore: It was still painful so I went to see
a specialist.
 (so that) with the result that: It was overgrown with
brambles, so that I had difficulty making any progress.
2. (so that) with the aim that; in order that: They whisper to each
other so that no one else can hear.
3. and then; as the next step: And so to the final.
4. introducing a question: So, what did you do today?
 introducing a question following on from what was
said previously: So what did he do about it?
5. introducing a statement which is followed by a defensive
comment: So I’m a policeman—what’s wrong with that?
6. introducing a concluding statement: So that’s that.
7. in the same way; correspondingly: Just as bad money drives out
good, so does bad art drive out the good.
trans.
adverb
1. modal
2. modal
3. modal
1. to such a great extent: The words tumbled out so fast that I could
barely hear them.
2. to the same extent (used in comparisons): He isn’t so bad as
you’d think.
3. in the way described or demonstrated; this: So it was that he
was still a bachelor.
Term
rather
New Testament Seminar V © 2011
Definition
1. used to indicate one’s preference in a particular matter: She
would rather die than cause a scene.
2. to a certain or significant extent or degree: she has been behaving
rather strangely.
 used before verbs so as to make the expression of a
feeling or opinion less assertive: We were rather hoping
you might do that for us.
3. used to suggest that the opposite of the previous statement is
the case; on the contrary: There is no shortage of basic skills in the
workplace. Rather, the problem is poor management.
 more precisely: I walked, or rather limped, the two miles
home.
 instead of; as opposed to: She seemed indifferent rather
than angry.
129
Part of
Speech
trans.
adverb
Relationship
Expressed
1. temporal
2. adversative
3. emphatic
subsequently
trans.
adverb
1. temporal
1. after a particular thing has happened; afterwards: Many of the
Scots who voted for Union subsequently changed their minds.
than
subor.
conj.
1. comparative
1. used in expressions indicating one thing happening
immediately after another: Scarcely was the work completed than it
was abandoned.
that
subor.
conj.
1a. content
1b. causal
1c. resultant
1d. telic
2. content
1. introducing a subordinate clause expressing a statement or
hypothesis: She said that she was satisfied.
 expressing a reason or cause: He seemed pleased that I
wanted to continue.
 expressing a result: She was so tired that she couldn’t think.
 expressing a purpose, hope, or intention: we pray that the
coming year may be a year of peace.
2. literary, expressing a wish or regret: Oh that he could be restored
to health.
that is
trans.
adverb
1. explanative
1. that is to say, used to introduce or follow a clarification,
interpretation, or correction of something already said: He was a
long-haired kid with freckles. Last time I saw him, that is.
then
trans.
adverb
1. inferential
1. in that case; therefore: If you do what I tell you, then there’s nothing
to worry about.
 used at the end of a sentence to emphasize an
inference being drawn: So you’re still here then.
 used to finish off a conversation: See you in an hour then.
thereafter
trans.
adverb
1. temporal
1. formal, after that time: Thereafter their fortunes suffered a steep
decline.
therefore
trans.
adverb
1. inferential
1. for that reason; consequently: He was injured and therefore unable
to play.
though
subor.
conj.
1. concessive
1. despite the fact; although: Though they were speaking in
undertones, Percival could hear them.
 even if (introducing a possibility): You will be informed of
its progress, slow though that may be.
 however; but (introducing something opposed to or
qualifying what has just been said): Her first name was
Rose, though no one called her that.
trans.
adverb
1. adversative
1. however (indicating that a factor qualifies or imposes
restrictions on what was said previously): I was hunting for work.
Jobs were scarce though.
Term
still
New Testament Seminar V © 2011
Definition
1. up to and including the present or the time mentioned; even
now (or then) as formerly: He still lives with his mother.
2. nevertheless; all the same: I’m afraid he’s crazy. Still, he’s
harmless.
3. even (used with comparatives for emphasis): Write, or better
still, type, captions for the pictures.
130
Part of
Speech
trans.
adverb
Relationship
Expressed
1. resultant
2. modal
till
subor.
conj.
1. temporal
1. up to (the point in time or event mentioned): You don’t know
what you can achieve till you try.
undoubtedly
trans.
adverb
1. emphatic
1. without doubt; certainly: They are undoubtedly guilty.
unless
subor.
conj.
1. exclusive
1. except if (used to introduce the case in which a statement
being made is not true or valid): Unless you have a photographic
memory, repetition is vital.
until
subor.
conj.
1. temporal
1. up to (the point in time or event mentioned): You don’t know
what you can achieve until you try.
when
subor.
conj.
1. temporal
2. temporal
3. causal
4. concessive
1. at or during the time that: I loved math when I was at school.
 after: Call me when you’ve finished.
 at any time that; whenever: Can you spare five minutes
when it’s convenient?
2. after which; and just then (implying suddenness): He had just
drifted off to sleep when the phone rang.
3. in view of the fact that; considering that: Why bother to paint it
when you can photograph it with the same effect?
4. although; whereas: I’m saying it now when I should have told you
long ago.
whenever
subor.
conj.
1. temporal
1. at whatever time; on whatever occasion (emphasizing a lack
of restriction): You can ask for help whenever you need it.
 every time that: The springs in the armchair creak whenever I
change position.
whereas
subor.
conj.
1. adversative
1. in contrast or comparison with the fact that: You treat the
matter lightly, whereas I myself was never more serious.
 (especially in legal preambles) taking into consideration
the fact that
wherever
subor.
conj.
1. conditional
1. in every case when: Use wholegrain breakfast cereals wherever
possible.
whether
subor.
conj.
1. alternative
2. alternative
3. alternative
1. used to introduce the first of two or more alternatives, and
sometimes repeated before the second or later alternative,
usually with the correlative or
2. used to introduce a single alternative, the other being
implied or understood, or some clause or element not involving
alternatives
3. archaic: used to introduce a question presenting alternatives,
usually with the correlative or
Term
thus
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Definition
1. as a result of this; therefore: Burke knocked out Bryne, thus
becoming the champion.
2. in the manner now being indicated or exemplified; in this
way: She rang up Susan, and while she was thus engaged Chignell
summoned the doctor.
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Part of
Speech
correl.
conj.
Relationship
Expressed
1. alternative
while
subor.
conj.
1. temporal
2. adversative
yet
coord.
conj.
1. adversativeconcessive
Term
whether . . . or
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Definition
1. used to introduce two or more alternatives; if on the one
hand…or even if on the other hand
1. during the time that; at the same time as: Nothing much changed
while he was away.
2. whereas (indicating contrast): One person wants out, while the
other wants the relationship to continue.
 in spite of the fact that; although: While I wouldn’t
recommend a night-time visit, by day the area is full of interest
1. but at the same time; but nevertheless: The path was dark, yet I
slowly found my way.
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Lesson 13
New Testament Seminar V
Revelation 19-22
BIBLE COMMENTARIES
The Lord Jesus was a teacher. He told His disciples, “You call Me Teacher and Lord; and you are right, for so I
am” (John 13:13). His teaching ministry continues today through the Holy Spirit. Jesus promised, “The Helper, the
Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all
that I said to you” (John 14:26). In the New Testament church, God called men such as Peter, Paul, Barnabas, and
Timothy to teach His people. Empowered by the Holy Spirit, they had as their goal “the equipping of the saints for
the work of service, to the building up of the body of Christ” (Ephesians 4:12). The Lord’s teaching ministry
continues to this day through men called and gifted to serve as teachers of the church.
God’s teaching ministry to the church is available today in many forms. One of the most significant is written
explanations of the Scripture known as Bible commentaries. These typically explain the Bible verse-by-verse and provide
additional information to help the reader understand Scripture. Used properly, they can be a significant help in
learning God’s Word.
GUIDELINES FOR USING BIBLE COMMENTARIES
Be careful when selecting a commentary to study. Some are filled with biblical insight; others with error from
cover to cover. Before buying a commentary, learn as much as you can about the author. Does he have a good
reputation as a Christian? Is his doctrine sound? What is his church affiliation? What are his positions on important
doctrinal issues? Is his material practical and spiritual or philosophical and dry? As with any teacher, the author will
have strengths and weaknesses, but knowing these will help you to decide if a particular commentary is going to be
helpful or not. Before selecting a commentary, ask teachers whom you respect for recommendations. Ask them to list
the commentaries that they have found most helpful and use most often. Evaluate recommended commentaries
yourself. Is the writing clear and precise? Is the book laid out well? Is the approach exegetical (solid insight drawn
directly from the text) and expositional (explanation making the meaning clear), or is the book mainly the author’s
own ideas about the topic (which should be avoided). Check also how the author deals with difficult or controversial
verses. This will tell you much about the quality of the book.
Commentaries vary in approach. Some are brief and accessible to the reader. Others are more wordy and take a
devotional approach, emphasizing personal application and worship. Both of these are good for new believers
working through the Bible for the first time. Some commentaries emphasize doctrine and theological difficulties.
Some, known as critical commentaries, provide valuable information on the Hebrew and Greek texts of Scripture and
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considerable technical information. These are usually best for the advanced student.
One-volume or multivolume commentaries by a single author that provide commentary on the whole Bible are a
useful resource. When struggling with a difficult passage, it’s comforting to know that you have a gifted and trusted
teacher waiting to help you on your study bookshelf. And so, as a starting point, consider obtaining at least one
commentary on the whole Bible. A one or two volume edition should be sufficient, but make your selection carefully.
You may also wish to consider obtaining a multivolume commentary set written by several authors. These have
the advantage of providing teaching from writers who were able to focus on one portion of Scripture, usually one
book. Such sets cover the Old Testament, the New Testament, or the whole Bible. They typically have one volume
for each book of the Bible covered. Commentary sets written by several authors can be disappointing, however, when
the contributors have different doctrinal positions, teaching styles, and writing styles.
Probably the best way to benefit from commentaries is to collect one really good commentary for each book of
the Bible, developing over time your own personally selected commentary set. To do this you will need to do a lot of
research, but it will be worth it. Speak to several trusted Bible teachers. Ask each to recommend the best commentary
on a particular book. Read reviews and samples on the Internet. Borrow commentaries from libraries and friends.
When you find a really good one, buy it if you can. If it is out of print, it may be expensive, but possibly still worth the
cost. A truly excellent commentary is a sound investment. It will never become outdated and will provide a lifetime of
help and blessing.
Finally, as valuable as commentaries can be, never use them as a substitute for personal Bible study. Only refer to
a commentary after you have completed your own study of a passage. Reading someone else’s conclusions on a
passage before you have studied it yourself will color your thinking, rob you of insight, and destroy the thrill of
discovery. For these reasons, use commentaries only to check your conclusions, to see what insights you may have
missed, to deepen your understanding of a passage, and to help you with difficult passages you cannot understand on
your own.
There are many good commentaries on the Old Testament, New Testament, and the entire Bible. These include:

The Believer’s Bible Commentary by William MacDonald, edited by Art Farstad (Nelson, 1995), one volume, also
available in Bible software programs.

Matthew Henry's Commentary on the Whole Bible by Matthew Henry; Leslie F. Church, editor (Zondervan, 1961),
one volume, available free on the Internet.

Jamieson, Fausset & Brown’s Commentary (Zondervan, 1991), originally The Commentary Critical and Explanatory on
the Whole Bible by Jamieson, Fausset, and Brown (1871), one volume, available free on the Internet.

The Bible Knowledge Commentary edited by Walvoord and Zuck, (Victor Books, 1983 NT, 1985 OT), two
volumes.

The MacArthur Bible Commentary by John MacArthur (Thomas Nelson, 2005), one volume.

The MacArthur New Testament Commentary (Moody Publishers, 2007), 29 volumes.

Wycliffe Bible Commentary by Everett Harrison (Moody Publishers, 1990), one volume.

Expositor’s Bible Commentary by Barker and Kohlenberger (Zondervan, 2004), one volume.

Unger’s Commentary on the Old Testament by Merrill Unger (AMG Publishers, 2003), one volume.

Biblical Commentary on the Old Testament by Keil and Delitzch (Eerdmans, 1949), 10 volumes, available free on
the Internet and in some Bible software.

Commentary on the New Testament by R.C.H. Lenski (Augsburg, 1961), 12 volumes.
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Also available are commentaries on individual books of the Bible, including:

Genesis: A Devotional Commentary by Thomas Griffith (University of Toronto, 2011).

Notes on the Pentateuch by C. H. Mackintosh (Believers Bookshelf, 2003).

The Pentateuch by C. A. Coates (Kingston Bible Trust).

A Commentary on Daniel by Leon J. Wood (Wipf and Stock, 1998).

Treasury of David (Psalms) by Charles Haddon Spurgeon (Kregel, 2004).

Survey of the Old Testament by Irving Jensen.

Understanding 1 & 2 Chronicles by John Heading (Kansas City: Walterick, 1980).

Studies in Isaiah by F. C. Jennings (Wipf & Stock, 2001).

Ezekiel by F. W. Grant (Loizeaux Brothers, 1990).

Zechariah by G. Coleman Luck (Moody, 1969).

The Minor Prophets series by T. A. Tatford (Sussex: Prophetic Witness Publishing House, 1970).

Romans Verse-by-Verse by William R. Newell (Moody 1947).

Hebrews Verse-by-Verse by William R. Newell (Moody 1947).

The Pastoral Epistles by Homer A. Kent, Jr. (Moody, 1982)

Revelation: A Complete Commentary by William R. Newell (Baker, 1987).

Ironside Expository Commentaries by H. A. Ironside (Kregel), released as commentaries on various books.
Other good commentaries are also available by authors Samuel Ridout, William Kelly, J. N. Darby, J. C. Ryle, Donald
Grey Barnhouse, and W. E. Vine.
FUNCTIONAL CONNECTIVES
In addition to the many conjunctions already discussed, any word or expression that connects one clause to
another functions as a conjunction. Among these are a class of connectives that join clauses while functioning in their
own clause as a noun, pronoun, adjective, or adverb. These are called functional connectives. Included in this group are
relative pronouns. These are called relative pronouns because they relate the clause they introduce to another. At the
same time, because they are pronouns, they refer back to their antecedent and play a role in their own clause as the
subject or object.
Relative Pronouns
Subjective Case
Possessive Case
Objective Case
who
whose
whom
that
of that
that
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which
whose, of which
which, whom
what
of what
what
Many relative pronouns have compounded forms. These are formed by adding –ever and –soever to the
pronouns above. For example: who becomes whoever or whosoever.
To understand how relative pronouns serve as functional connectives in a sentence, consider the following verses.

“Salvation to our God who sits on the throne, and to the Lamb” (Revelation 7:10).
In this verse, “who sits on the throne” is a subordinate clause. It is connected or related by the word “who” to the
main clause: “Salvation [be] to our God.” As a pronoun, “who” refers back to “God,” which is its antecedent. “Who”
also serves as the subject of its own clause, which is called a relative clause, because it is introduced by a relative
pronoun. Since “who” both functions in its clause as the subject and connects its clause to the main clause, “who” is
called a functional connective.

“But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers
and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second
death” (Revelation 21:8).
This verse has two relative clauses. The first is “that burns with fire and brimstone.” This is an adjectival clause. It
describes “the lake,” which is the antecedent of “that.” “That” connects this clause to the rest of the sentence and also
functions as the subject of its clause. Hence, “that” is a functional connective.
The second relative clause, “which is the second death,” also describes “the lake,” which is its antecedent.
“Which” is the subject of its clause. It “is the second death.”
Both “that” and “which” are functional connectives for they act like conjunctions, connecting one clause to
another, and they have a grammatical function in their own clause.

“And the woman whom you saw is the great city, which reigns over the kings of the earth” (Revelation
17:18).
This verse also has two relative clauses. The first, “whom you saw,” is an adjectival clause describing “the
woman,” the antecedent of “whom.” “Whom” is the object of its clause.
The second relative clause in this verse is “which reigns over the kings of the earth.” It modifies “city,” its
antecedent. “Which” is the subject of its clause.
1. Analyze the following verse by answering the questions that follow it.
“The elder to the beloved Gaius, whom I love in truth” (3 John 1:1).
A. Underline the relative clause in this verse.
B. Who is the antecedent of “whom”?
C. Is “whom” the subject or the object of its clause?
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2. Analyze the following verse by answering the questions that follow it.
“If someone says, ‘I love God,’ and hates his brother, he is a liar; for the one who does not love his brother whom he
has seen, cannot love God whom he has not seen”(1 John 4:20).
A. Underline the three relative clauses in this verse.
B. In the table below, identify the functional connective that joins each of these clauses to the rest of the
sentence. Then state its antecedent and the role it serves in its own clause.
relative
clause #
functional
connective
its antecedent
the role it serves in its clause
1
2
3
3. In revelation 19:1-10, immediately preceding the glorious return of Christ, speakers make six pronouncements in
heaven. Identify each speaker and summarize each pronouncement.
Reference
Speaker
Summary of Pronouncement
19:1-2
19:3
19:4
19:5
19:6-8
19:9-10
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4. In Revelation 19:11-16, John describes Christ in His glory returning to earth to wage war on His enemies. There are
approximately thirteen items in this description. Bracket and number each description in the text below, following the
example in the first verse.
1
19:11 And I saw heaven opened; and behold, a white horse, and He who sat upon it is called Faithful and True; and in
righteousness He judges and wages war.
19:12 And His eyes are a flame of fire, and upon His head are many diadems; and He has a name written upon Him
which no one knows except Himself.
19: 13 And He is clothed with a robe dipped in blood; and His name is called The Word of God.
19:14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white
horses.
19: 15 And from His mouth comes a sharp sword, so that with it He may smite the nations; and He will rule them
with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.
19:16 And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."
5. In Revelation 19, John refers to two great suppers or banquets. Describe each, stating its title, purpose, and who
will be invited.
6. When Christ returns, He will deal swiftly with His enemies. From the information in Revelation 19:17-20:3,
describe in the table below each enemy’s judgment. State the verse in which the information is located.
Person(s)
Judgment
Reference
Beast
False Prophet
Kings
Commanders
Mighty Men
Armies
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Satan
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7. Based on the information in Revelation 19:11 to 21:8, place the following events in chronological order, numbering
the first event that occurs 1, the second 2, etc. The first is marked for you.
Satan is bound and cast into the abyss
the second resurrection
the new heaven and new earth
resurrected saints reign with Christ
Christ declares, “Behold, I am making all things new.”
the beast and his false prophet are thrown alive into the lake of fire
resurrection of tribulation martyrs
the nations of the world surround Jerusalem to wage war for the final time
resurrection of those who died without Christ
the New Jerusalem comes down out of heaven
Jesus proclaims, “It is done.”
Christ reigns on earth for 1,000 years
the devil is thrown into the lake of fire
seated on a great white throne, Christ judges sinners
the first resurrection
the final rebellion of mankind
Satan is released from his imprisonment in the abyss
1
Christ returns to earth in His glory with His angels
fire from heaven devours the hostile armies of the world
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8. Sketch the scene described in Revelation 20:11-15. Include all significant elements mentioned in the passage. Stick
figures are fine.
9. Explain the process that Christ will use to judge the dead at the Judgment of the Great White Throne (Revelation
20:11-15).
10. According to Scriptures, approximately what percentage of the people who stand before Christ at the Judgment of
the Great White Throne will be cast into the lake of fire (Revelation 20:11-15)?
11. What does the Lord mean when he says, “It is done” (Revelation 21:6)? What is it that is “done”?
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12. From the information in the following two passages, describe the relationship between God and the redeemed at
the start of the new heaven, the new earth, and the new Jerusalem.
A. Revelation 21:1-6
B. Revelation 22:1-5
13. In the final verses of the Bible, we read: “Let the one who does wrong, still do wrong; and let the one who is
filthy, still be filthy; and let the one who is righteous, still practice righteousness; and let the one who is holy, still keep
himself holy” (Revelation 22:11). A few verses later we read: “And the Spirit and the bride say, ‘Come.’ And let the
one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who wishes take the water of life without
cost” (Revelation 22:17). Explain how these verses can express the mind of God at the same time. Does He want
sinners to remain as they are and does He want them to repent and come to Christ to be forgiven?
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14. Though first century Greek had some punctuation marks—a period, a semicolon, and a comma—not all
manuscripts contain these marks and quotation marks were not used. As a result, sometimes John is difficult to follow
for he abruptly shifts from one speaker to the next.
Consider the final verses of the Book of Revelation below. Take note of changes in the speaker and label the text,
indicating whether John is speaking as the narrator, the angel guiding him is the speaker, or the Lord Jesus is the
speaker. The first two labels have been done for you.
Revelation 22:6-21
JOHN
ANGEL
6 Then the angel said to me, "These words are reliable and true. The Lord, the God of the spirits of the prophets,
has sent his angel to show his servants what must happen soon." 7 (Look! I am coming soon! Blessed is the one who
keeps the words of the prophecy expressed in this book.) 8 I, John, am the one who heard and saw these things, and
when I heard and saw them, I threw myself down to worship at the feet of the angel who was showing them to me. 9
But he said to me, "Do not do this! I am a fellow servant with you and with your brothers the prophets, and with
those who obey the words of this book. Worship God!" 10 Then he said to me, "Do not seal up the words of the
prophecy contained in this book, because the time is near. 11 The evildoer must continue to do evil, and the one who
is morally filthy must continue to be filthy. The one who is righteous must continue to act righteously, and the one
who is holy must continue to be holy." 12 (Look! I am coming soon, and my reward is with me to pay each one
according to what he has done! 13 I am the Alpha and the Omega, the first and the last, the beginning and the end!)
14 Blessed are those who wash their robes so they can have access to the tree of life and can enter into the city by the
gates. 15 Outside are the dogs and the sorcerers and the sexually immoral, and the murderers, and the idolaters and
everyone who loves and practices falsehood! 16 "I, Jesus, have sent my angel to testify to you about these things for
the churches. I am the root and the descendant of David, the bright morning star!" 17 And the Spirit and the bride
say, "Come!" And let the one who hears say: "Come!" And let the one who is thirsty come; let the one who wants it
take the water of life free of charge. 18 I testify to the one who hears the words of the prophecy contained in this
book: If anyone adds to them, God will add to him the plagues described in this book. 19 And if anyone takes away
from the words of this book of prophecy, God will take away his share in the tree of life and in the holy city that are
described in this book. 20 The one who testifies to these things says, "Yes, I am coming soon!" Amen! Come, Lord
Jesus! 21 The grace of the Lord Jesus be with all.
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15. John concludes his New Testament writings with a solemn warning, writing, “I testify to everyone who hears the
words of the prophecy of this book: if anyone adds to them, God shall add to him the plagues which are written in
this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from
the tree of life and from the holy city, which are written in this book” (Revelation 22:18-19). Explain this warning.
What does it mean to add or take away from God’s Word?
16. Commit the following verse to memory.
Blessed is he who reads and those who hear the
words of the prophecy, and heed the things which
are written in it; for the time is near.
Revelation 1:3
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The Revelation of Jesus Christ
I. Introduction 1:1-20
A. Preamble and Salutation 1:1-8
B. John’s Vision of the Glorified Christ among the Seven Golden Lampstands 1:9-20
II. Christ’s Messages to the Seven Churches on Earth 2:1-3:22
A. Ephesus: You have left your first love 2:1-7
B. Smyrna: Do not fear what you are about to suffer 2:8-11
C. Pergamum: You have some who hold to the teaching of Balaam 2:12-17
D. Thyatira: You tolerate the woman Jezebel 2:18-29
E. Sardis: Wake up and strengthen the things that remain 3:1-6
F. Philadelphia: I will keep you from the hour of testing 3:7-13
G. Laodicea: I will spit you out of my mouth 3:14-22
III. John’s Vision of Heaven 4:1-5:14
A. The First Voice invites John up into heaven 4:1
B. John sees God on his throne, twenty-four elders, and the four living creatures 4:1-11
C. The Lamb takes the book with seven seals 5:12-14
IV. God’s Tribulation Wrath Upon the Earth 6:1-18:24
A. John’s Vision of the Breaking of the Seven Seals 6:1-8:2
1. First Seal: a rider on a white horse goes out to conquer 6:1-2
2. Second Seal: a rider on a red horse goes out to take peace from the earth 6:3-4
3. Third Seal: a rider on a black horse goes out to proclaim famine 6:5-6
4. Fourth Seal: a rider on an ashen horse goes out to kill a fourth of the earth 6:7-8
5. Fifth Seal: the souls of slain martyrs cry out for vengeance upon the earth 6:9-11
6. Sixth Seal 6:12-7:17
a. Supernatural cataclysmic signs in the sky and on earth 6:12-17
b. Four angels hold back the four winds of the earth 7:1
c. Another angel announces the sealing of 144,000 from the tribes of Israel 7:2-8
d. Multitude of tribulation martyrs in heaven 7:9-17
7. Seventh Seal: thirty minute silence and seven angels are given seven trumpets 8:1-2
B. John’s Vision of the Sounding of the Seven Trumpets 8:3-13:18
1. Preparation for the sounding of the trumpets 8:3-6
2. First Trumpet: fire from heaven burns a third of the earth 8:7
3. Second Trumpet: a burning mountain is thrown into the sea, destroying a third of creatures and ships 8:8-9
4. Third Trumpet: a star named Wormwood falls into a third of the rivers 8:10-11
5. Fourth Trumpet: a third of the sun, moon, and stars are darkened 8:12
6. A Warning: an eagle proclaims three woes for the remaining three trumpets are about to sound 8:13
7. Fifth Trumpet and First Woe: locusts torment men for five months 9:1-12
8. Sixth Trumpet and Second Woe 9:13-11:14
a. Four angels kill a third of mankind with plagues and fire 9:13-9:21
b. An angel cries out 10:1-3a
c. The seven peals of thunder speak 10:3bd. John is ordered to prophecy 10:1-11
e. John Measures the Temple 11:1-2
f. Two witnesses 11:3-13
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g. Second woe 11:14
9. Seventh Trumpet and Third Woe 11:15-13:18
a. Proclamation that the kingdom of the world has become the kingdom of our Lord 11:15-19
b. Signs in heaven: the woman and the dragon 12:1-6
c. Michael and his angels throw down to the earth Satan and his angels 12:7-12
d. The dragon persecutes the woman 12:13-17
e. The beast of ten horns and seven heads and ten diadems is worshipped 13:1-10
f. The beast of two horns exercises authority on behalf of the beast of ten horns 13:11-18
C. John’s Vision of the Lamb and one hundred and forty-four thousand on Mount Zion 14:1-5
D. John’s Vision of the Three Angels flying in Midheaven 14:6-13
E. John’s Vision of the Son of Man Seated on a Cloud Reaping Judgment on Earth 14:14-20
F. John’s Vision of Seven Angels with Seven Plagues Coming out of God’s Temple 15:1-8
G. John’s Vision of the Pouring of the Seven Bowls of God’s Wrath 16:1-19:4
1. A Loud Voice Commands the Seven Angels to Pour out the bowls 16:1
2. The First Bowl: malignant sores upon men bearing the mark of the beast 16:2
3. The Second Bowl: the sea becomes blood, killing everything in it 16:3
4. The Third Bowl: the rivers and springs become blood 16:4-7
5. The Fourth Bowl: the sun scorches men with fire 16:8-9
6. The Fifth Bowl: the kingdom of the beast is darkened 16:10-11
7. The Sixth Bowl: the Euphrates River dries up, preparing for the kings of the east 16:12
8. Three demon-frogs gather the kings of the whole world to Har-Magedon 16:13-16
9. The Seventh Bowl: “It is done” 16:17-21
H. John’s Vision of the Judgment of Babylon the Great 17:1-18:24
1. Judgment of the Great Harlot 17:1-18
2. Pronouncement that Babylon is Fallen 18:1-3
3. Call for God’s people to “come out of her” 18:4-8
4. The lament of the kings of the earth over the smoke of her burning 18:9-19
5. Call for God’s people to rejoice over her judgment 18:20-24
V. Pronouncements in Heaven 19:1-10
A. First pronouncement of the multitude: “Salvation and glory and power belong to our God” 19:1-2
B. Second pronouncement of the multitude: “Her smoke rises up forever and ever” 19:3
C. Pronouncement of the twenty-four elders and four living creatures: “Amen. Hallelujah” 19:4
D. Pronouncement of a voice from the throne: “Give praise to our God” 19:5
E. Pronouncement of the multitude: “The Lord our God, the Almighty reigns” 19:6-8
F. Pronouncement of the angel: “Blessed are those who are invited to the marriage supper of the Lamb 19:9-10
VI. The Glorious Return of Christ and His Judgment of His Enemies on Earth 19:11-20:15
A. Christ appears in the heavens with the armies of God 19:11-16
B. Pronouncement for all birds to assemble for the great supper of God 19:17-18
C. The beast and the kings of the earth assemble to make war against Christ and His army 19:19
D. The beast and his prophet are cast into the lake of fire 19:20
E. Christ kills His enemies with the sword of His mouth 19:21
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F. An angel casts Satan into the abyss for a thousand years 20:1-3
G. The First Resurrection and Millennial Reign of Christ 20:4-6
H. Satan’s Release and Final Rebellion 20:7-9
I. Satan is thrown into the lake of fire 20:10
J. The Great White Throne Judgment 20:11-15
VII. The New Heaven, New Earth, and New Jerusalem 21:1-22:5
A. The New Heaven and New Earth 21:1-8
B. The New Jerusalem 21:9-27
C. The River of the Water of Life 22:1-5
VIII. Final Testimony 22:6-21
A. The Angel: “These words are reliable and true” 22:6
B. Jesus: “I am coming soon” 22:7
C. John: “I, John, am the one who heard and saw these things” 22:8
D. The Angel: “Worship God!” 22:9-11
E. Jesus: “Look! I am coming soon, and my reward is with me” 22:12-13
F. John: “Blessed are those who wash their robes” 22:14-15
G. Jesus: “I, Jesus, have sent my angel to testify to you” 22:16
H. John: “Come!” 22:17-19
I. Jesus: “Yes, I am coming soon!” 22:20a
J. John: “Amen! Come, Lord Jesus!” 22:20b-21
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