Hebrews
The Book of Transition Unto Paradise
“The Acceptable Year”
by Steve Santini
(New 9/06)
The ancient prophets always knew that the Messiah
would come twice. In his second coming he would restore the earth to its original
condition of paradise and restore man to his pristine state. This second coming
of the Lord Jesus Christ, the Messiah, is a time of transition from this
present heaven and earth into the heaven and earth of paradise. This time
period is “the acceptable year of the Lord” of which Jesus Christ proclaimed
about two thousand years ago. Prior to
the first coming of the Lord Jesus Christ, the prophet Isaiah wrote most
clearly regarding the second advent of the Lord as the acceptable year of the
Lord and the subsequent day of vengeance of our God. The book of Hebrews,
written by the apostle Paul after the first coming of the Lord, reveals the
conditions of this second time period that brings men of faith and just men
into paradise upon earth. This article examines that time period of the
acceptable year of the Lord and day of vengeance of our God.
So many have been drawn away from the truth of Jesus
Christ second coming by the spurious book of
Revelation, a book that should be considered apocryphal as are books like
the book of Thomas and the book of the Shepherd of Hermes. For centuries in the
early church the book of Revelation was rejected as fiction until the Roman
Emperor, Constantine, institutionalized the corrupted Christian church as the
official state religion of the Roman Empire. Afterwards, under his power and
influence, the book of Revelation was incorporated into the canon of scripture.
Yet, before, the canon was complete with the apostle Paul’s book of Hebrews.
Then it was known as the book of the second coming of the Lord Jesus Christ.
Even today there are eastern Syriac texts, which were beyond Rome’s influence,
that conclude with Paul’s book of Hebrews.
Like Hebrews, the broad subject of the Old Testament book
of Isaiah is the second coming of the Lord Jesus Christ.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people; Isaiah 11:11
There are three verses in Isaiah that speak of a one-year period of time.
I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. Isaiah 63:3,4
And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the LORD's vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. Isaiah 34:7-9
One of these three verses is the one that Jesus quoted in part during the commencing months of his earthly ministry as recorded in Luke’s gospel. (Luke was a close follower of the apostle Paul who was given the revelation of the mystery to complete the word of God.)
The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; Isaiah 61:1,2
The word acceptable in the Hebrew language
generally means favor or the satisfaction of a debt owed and the
word vengeance generally means cleansing by picking away impurities. The
following is the above quotation of Isaiah proclaimed by Jesus.
Luke 4:18,19
The Spirit of the Lord is
upon me, because he hath anointed me to preach the gospel to the poor; he hath
sent me to heal the brokenhearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that are bruised, To
preach the acceptable year of the Lord.
To preach in the Greek meaning is to herald or
proclaim. The Greek word for year in the underlying and earlier
Greek texts of this scripture is eniautos. It means a year repeated
at the end of any cycle of time.
Jesus Christ spoke this quotation of Isaiah 61:1,2 in his hometown synagogue of Nazareth, most likely, during the Hebrew fall month of Tishri. In the following context of Luke 4, Jesus recounts some history regarding Elijah. To those of Israel, Elijah was to come again before the great and dreadful day of the Lord. The day of the Lord was know also as a day of judgment that came after fiery trails. (Malachi 4) It was Elijah, in the fall of the year, who called down fire from heaven to consume the bullock and the sacrificial pyre. It was also to be Elijah, as one of the two, who stood and talked with Jesus Christ on the Mount of Transfiguration in the fall of the year about one year after Jesus spoke these words of Isaiah in his hometown of Nazareth.
Some scriptural evidence in regards to the fall month of Tishri needs consideration in regards to the beginning and ending of “the acceptable year of the Lord”.
On the first day of Tishri, Noah removed the covering to the Ark and first saw dry land after the flood. (Genesis 8:13) (Before the time of Moses Tishri was considered the first month of the calendar year.)
Moses descended for the seventh and last time from the mount that burned with fire just before the month of Tishri. On the mount before this final ascent, the design of the tabernacle was shown to him in the heavens as written of in Hebrews 8:5. In the beginning of Tishri is the time in which Moses first requested freewill offerings for the construction of the tabernacle. (This mount is written of comparatively in Hebrews 12:18-24.) It was upon and after this seventh descent only that Moses face shown so brightly that he put a veil on his face so the children of Israel were able to look upon him. (Exodus 34:29-35) Likewise upon their manifestation in the “acceptable year” the faces of the saints will also shine, yet no veil will be needed for the faithful to look upon them. (II Corin. 3:7-18) Tishri was also the month in which Solomon’s temple was complete and was filled with the brightness of the glory of the Lord.
The month of Tishri contained four significant annual
events: its first day, The Day of Trumpets, on which according to Rabbinical
tradition, the first day of creation occurred; the tenth day or Day of Atonement
on which all sins of the previous year were forgiven through the annual
sacrificial bull’s blood being sprinkled in the sacred Holy of Holies at the
heart of the temple; the seven day Feast of Tabernacles commencing on the 15th
of Tishri; and the subsequent octave of the feast or Great Day.
Also, today there are many fine studies that more
accurately point to the Hebrew fall month of Tishri as the month of Jesus
Christ’s birth. Furthermore, the month of Tishri was the beginning of the
Hebrew civil year or administrative year and the month in which kings were
crowned.
Alfred Edersheim, the noted Christian scholar from a
Jewish background, writes that of the three major yearly feasts of the Hebrews,
the Feast of Tabernacles in the month of Tishri is the only one yet unfulfilled
by the Lord Jesus Christ.
In summary to the significance of Tishri and the
Feast of Tabernacles contained therein: the prophecy of Zechariah states that
all the nations of the earth in the time of the coming kingdom of heaven upon
earth or paradise will come to Jerusalem yearly to honor the Lord Jesus Christ
as the king at the Feast of Tabernacles. (Zechariah 14:16)
About one year after this reading of Isaiah’s prophecy of the acceptable year in his hometown of Nazareth during Tishri, Jesus Christ was transfigured in glory upon the Mount of Transfiguration during the following Tishri in the midst of the supernatural appearance of Moses and Elijah as Peter, James and John observed. At the end of his life, when writing to others of like faith in the future concerning a roadway into the eternal kingdom, Peter called the event upon the Mount of Transfiguration “a more sure word of prophecy.” (II Peter 1:16-19) In consider of this one year time period and the above information, it would reasonable to consider that the time period of the “acceptable year” begins with an event or events in the month of Tishri and continues unto an event in the month of Tishri in the subsequent year.
As stated herein, the particular Greek word for year
translated from the earlier Greek texts contained in Luke 4:19 into the English
language Bible versions is a word that means a year repeated at the end of
any cycle of time. Hebrews also
points towards a repetition of a year.
Thou hast loved
righteousness, and hated iniquity; therefore God, even thy God, hath anointed
thee with the oil of gladness above thy fellows. And, Thou, Lord, in the
beginning hast laid the foundation of the earth; and the heavens are the works
of thine hands: They shall perish; but thou remainest; and they all shall wax
old as doth a garment; And as a vesture shalt thou fold them up, and they shall
be changed: but thou art the same, and thy years shall not fail.
(Hebrews 1:9-12)
The grammatical construction of the final phrase of
Hebrews 1:12, thy years shall not fail, is such that it can be
translated both as rendered in the plural here in the King James Version and in
the dual as thy two years shall not fail. In consideration of the
acceptable year that Jesus Christ introduced as his purpose in his first coming
in Luke 4:19 as a year that would be repeated at the end of a cycle of time,
the more clear translation would seem to be: thy two years shall not fail.
Biblically the number two is used for confirmation and establishment. In Hebrews 6:12-20, the apostle Paul writes of the promise of offspring and the confirmation of the promise to Abraham through faith and patience, as the example of two immutable (unchangeable) things by which it was impossible for God to lie. The Greek word bebaios and it’s derivatives are most often translated as confirm in scripture. It is also translated establish, stablish and sure. Bebaios’ definition is based upon two feet placed in a position of balance either in standing or taking a step. The word is used three times in this short section of scripture. Of the nineteen usages of bebaios in the New Testament eight are in the book of Hebrews. In like manner, as the promise to Abraham and its confirmation through fulfillment, the promise by way of the acceptable year that Jesus proclaimed will be confirmed by the reality of the second acceptable year written of by Isaiah and the apostle Paul in Hebrews. This fulfillment is the hope written of in this section of Hebrews in verses18 and19.
The book of Hebrews, in its opening verse also
indicates a period of days within the
last year of this age.
God, who at sundry times and
in divers manners spake in time past unto the fathers by the prophets, Hath in
these last days (at the end of these days) spoken unto us by his
Son, whom he hath appointed heir of all things, by whom also he made the worlds
(ages); (Hebrews 1:1,2)
The Greek word in this verse for last in the
King James Version and end in the alternative rendering is eschatos
and means final in the sense of contiguity. Its adverbial form, also
anglicized as eschatos means at the extremity of life or the point of
death. Once into and beyond this year of transition, during paradise upon
earth or the millennial kingdom there will be no more days in accordance to the
present definition of days. So, this book speaks of the last days of man
as we presently experience them and therefore the last year made up of such
days. These last days are the days within the acceptable year
Other verses, which direct one to the knowledge that
the book of Hebrews is about the actuality of the acceptable year in Jesus
Christ’s second coming rather than the proclamation and pattern of the
acceptable year proclaimed by him during his first coming, are:
And when again he bring in
the first born into the habitable world (Hebrews1:6) (George R. Berry, Interlinear
Greek English New Testament)
So Christ was once offered to
bear the sins of many; and unto them that look for him shall he appear the
second time without sin unto salvation. (Hebrews 9:28)
Not all are they (saints/angels)
ministering spirits for service being sent forth on account of those being about
to inherit salvation (Hebrews1:14) (George R. Berry, Interlinear Greek
English New Testament)
See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire. (Hebrews 12:25-29)
The introductory chapter of Hebrews points not only to second coming but also the position of Jesus Christ in that time. In Hebrews 2:7,9, the scriptures declare twice that he will be crowned with glory and honor. This is to be the time of his glory rather than the sufferings of his first appearance in the habitable world as Peter wrote of in his first epistle. In Hebrews 1:9 the scriptures state that Jesus Christ is “anointed thee with the oil of gladness above thy fellows”. This Greek word translated anointed specifically means to be given administrative or religious authority. As written before in this article, anointing and crowning of kings took place in the month of Tishri, the seventh month.
The prophets, Jesus Christ, Peter and Paul either
spoke or wrote about the time of transition into paradise as a time of fire.
Paul wrote of it as a time of fire ministered by the Lord’s mighty angels. (II
Thessalonians 1:7,8) The apostle Paul in Hebrews writes, “Who maketh his angels
spirits and his ministers a flame of fire.”
E.W. Bullinger, in his Critical Lexicon and
Concordance, when defining saints states in some cases the word saints
should be angels and sometimes he is unsure if it should be saint
or angel. Clarification can be
made by understanding that in the New Testament, a saint is one of the family
of faith who is chosen from birth to have a spirit of Christ. When this spirit
of Christ acts it is defined as an angel that delivers a message or ministers.
Jude writing of the same time period and subject of which Paul wrote in II
Thessalonians and Hebrews, states that the Lord comes with ten thousands of his
saints (rather than angels) to execute judgment upon all. Likewise, Paul, in I
Thessalonians 3:13, wrote that the Lord would come with all his saints. Yet
Paul wrote in II Thessalonians that the Lord comes with his angels of power.
The example of the following five verses regarding
the same event should offer some clarification.
For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
The Greek word for holy in holy angels
is identical to the world that is translated saints in other verses of
scripture.
And Enoch also, the seventh
from Adam, prophesied of these, saying, Behold, the Lord cometh with ten
thousands of his saints, (Jude 14)
And to you who are troubled
rest with us, when the Lord Jesus shall be revealed from heaven with his mighty
angels, (II Thessalonians 1:7)
But to which of the angels
said he at any time, Sit on my right hand, until I make thine enemies thy
footstool? Are they not all ministering spirits, sent forth to minister for
them who shall be heirs of salvation? (Hebrews 1:13,14)
To the end he may stablish
your hearts unblameable in holiness before God, even our Father, at the coming
of our Lord Jesus Christ with all his saints. (I Thessalonians 3:13)
Like the Mount of Transfiguration where Moses and
Elijah were manifested with the glorified Lord Jesus Christ, so too will all
the saints be manifested as the Melchisedec priesthood preceding the arrival of
glorified Lord as the High Priest, the Apostle and the King of the Kingdom in a
fashion recorded in Hebrews chapters five through eight.
Chapter nine of Hebrews focuses on the pattern of the Day of Atonement that occurred annually in the Hebrew month of Tishri. For the Israelites, according to Edersheim, there were two things that freed them from the judgments as a result of the effects of Adam’s sin: first, the annual Day of Atonement and death. For the church, according to this section of the book of Hebrews the sacrifice unto death of Jesus Christ replaced the Day of Atonement yet nothing now understood replaces death as the final freeing element from sin.
Chapter 11 of Hebrews reveals examples of the type of
faith necessary to endure the elements and conditions of this time’s
chastisement in order for those living at the time to obtain the promise of
paradise on earth.
By the end of this acceptable year all men including
those of faith will have died and will have been resurrected.
For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (I Corinthians 15:21-23)
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, (II Peter 3:10,11)
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap: (Malachi 3:2)
And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it? (Joel 2:11)
Know ye not, that so many of us as were baptized into Jesus Christ. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: (Romans 6:3-5)
In Romans chapter six, the word into in the phrases, were baptized into Jesus Christ, and with him by baptism into death is the word eis in the Greek texts. Eis is a specific preposition that means reaching the actual point. There are other prepositions that mean in the direction of or just approaching the point. In the Greek language the word for baptize basically means to dip. To dip means to place in something and then remove. Notice in verse 5 that the participation in his resurrection is a future event for that church and correspondingly for the church today since the day of the Lord has not yet been attained. In consideration of this day of vengeance of our God what is it that needs cleansing? It is the corrupted DNA of man passed on genetically to all men, except Jesus, as a result of Adam and Eve’s involvement with Lucifer’s light, or, in other words, their disobedience unto sin. This day of cleansing the root of sin passed forward genetically from Adam is the day of vengeance of our God at the end of the acceptable year of the Lord as prophesied by Isaiah.
There are several verses in Hebrews that reveal this truth of the death of all men.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. (Hebrews 12:2-4)
The word yet in the last verse according to its definition means that striving unto blood will surely come.
For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:26-28)
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:11-15)
For one who knows the time in which he will die and trusts the fact that he will shortly thereafter be resurrected, the limitations caused by the fear of death subside and courage to live the life specified by Christ is gained.
What
Then is One of Faith To Do?
First, when the signs prophesied by Joel and reiterated by Peter appear, do as Peter recommended in his second epistle by way of the example of Lot’s departure from Sodom and Gomorrah. (II Peter 2:6-9, Luke 17:28-33) Separate from unfaithfulness. Leave unbelieving home and community, and, if need be, go live in caves and dens of the earth in the wildness until the Holy Spirit writes upon the heart, the like faith of the first century church is poured out upon you and the ministering angels for those about to be saved do appear.
The
“Acceptable Year” in the apostle Paul’s book of Romans
The apostle Paul, when referring to Isaiah’s writings, wrote of this acceptable year as the short work upon the earth.
Even us, whom he hath called, not of the Jews only, but also of the Gentiles. As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Esaias (Isaiah) also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. (Romans 9:24 -29)
In the last verse the Greek word translated left is enkataleipo and means to leave traces behind. In secular classical Greek it is used of either the traces left on a battlefield or of those deserted on the battlefield in a sacrifice to save the entire army. The traces left behind are the DNAs marked by the effects of individual faith ready to be perfectly cleansed in resurrection. This is the seed of verse 29 to sprout again in resurrection.
Here in Romans 9:29, Paul was quoting from the introductory chapter of Isaiah. (Isaiah 1:9)
Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
The
Apostle Paul’s Last Words to the Church
As
Peter wrote to the faithful in his second epistle of this future time period
when he knew his death was near, Paul did similarly. According to the evidence
presented both in II Timothy and Ephesians regarding Tychicus, Paul, in his
epistle to Ephesus, wrote these lines to the Asia Minor churches shortly before
he departed this earth.
Finally, my
brethren, be strong in the Lord, and in the power of his might. Put on the
whole armour of God, that ye may be able to stand against the wiles of the
devil. For we (you) wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the darkness of this
world, against spiritual wickedness in high places. Wherefore take unto you the
whole armour of God, that ye may be able to withstand in the evil day, and
having done all, to stand. Stand therefore, having your loins girt about with
truth, and having on the breastplate of righteousness; And your feet shod with
the preparation of the gospel of peace; Above all, taking the shield of faith,
wherewith ye shall be able to quench all the fiery darts of the wicked. And
take the helmet of salvation, and the sword of the Spirit, which is the word of
God: Praying always with all prayer and supplication in the Spirit, and
watching thereunto with all perseverance and supplication for all saints;
(Ephesians 6:10-18)
In many other Greek manuscripts,
rather than the ones used to translate the King James Version, the word finally
introducing this section is the genitive of the Greek word, rather than the
nominative. Therefore, according to appropriate grammatical definitions the
introduction this section would be translated, for the future. In verse
12, the we is appropriately you in some Greek texts, further
strengthening the consideration that Paul, the saint, was writing to the
faithful in Christ Jesus or the church and it would in line with the following
verses where you is the subject. In verse 13, according to Greek
grammar, the words the evil day can be written in Greek three different
ways. The manner chosen to present it here in Greek is the most emphatic and
definitive. The words would be translated literally as the day the evil. It
would mean the day-namely the evil one. The word for evil means evil
in manifestation not just in thought. (The evil will be perpetuated by
those that resist the will of the Lord: those are termed antichrist in
the scripture.) In verse 18, the Greek word translated watching is used
four times in the Greek texts of the New Testament. Each time it is used in the
context of the “end times”. It means not to be hypnotized by the spells of
this world. In the Greek texts in the phrase all saints the definite
article the is present. It would read all the saints. The word for
directing the faithful in Christ Jesus or church to be awake for all the
saints is the Greek preposition peri and the object, all the saints,
is written in the genitive case. The expanded definition of this word peri
when used with the genitive case would be, concerning the central point of
high value above and beyond, about which all revolves.
This section would harmonize
with II Thessalonians, chapters 1 and 2, regarding the future day of Christ
written Paul, the saint, to the faithful in Christ Jesus. The result of this
section in Ephesians 6 would harmonize with Thessalonians 1:10,11 where it
would be read: When he shall come to be glorified in his saints, and to be
admired in all them that believe (the church) (because our testimony among you
was believed) in that day.
Throughout the apostle
Paul’s writings, it is that the hope of the church revolves around the
appearance of the angelic saints. Paul, when writing his prayer for the
faithful called out into the church in his Ephesians epistle states:
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers; That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling as it is - the riches of the glory of his inheritance among the saints,
Finally, remember, those of faith will be resurrected
first to be joint inheritors of the kingdom and joint ministers with the saints
or the Melchisedec priesthood of Hebrews while the later resurrected just will
enter paradise to repopulate the earth and the similarly resurrected unjust
will be sent to the thousand years of perdition. It is at the end of this
thousand years of the kingdom on earth that death will be destroyed and all
men, having been saved, will transcend together with the Lord Jesus Christ into
the clouds of the purely spiritual.
For now, though, we live in awesome days as the
waters rise unto the commencement of the acceptable year of the Lord and the
day of vengeance of our God. Then, with sustaining individual faith, divine
forces will send one onwards unto paradise.
Associated
Articles:
Watching and Waiting and Warning (New 7/06)
Fallaciousness in the Doctrine of the
Rapture
John Darby’s Dilemma
Considerations on
the Spuriousness of the Book of Revelation
Contrasts
Between Paul’s Gospel and That of the Author of Revelation
A “Heads Up”
On Things to Come
The Transition Unto Paradise from Peter’s Perspective
Select
Bibliography
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& Sons Limited, 1974
Edersheim, A., The Temple: Its Ministry and
Services, Peabody, MA Hedrickson Publishers, 1996
Freeman, J.M., Manners and Customs of the Bible,
Plainfield, Logos International, 1972
Machen, J. G., New Testament Greek, Toronto,
The Macmillan Company, 1923
Strong, J., The New Strong’s Exhaustive
Concordance to the Bible, Nashville, Thomas Nelson Publishers, 1990
Young, R, Analytical Concordance to the Bible,
Grand Rapids, Eerdmans Publishing Co., 1978
Copyright, Steve Santini, 2006