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The Importance of The Bible

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Published: Mar 20, 2024

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Religious importance, literary and cultural importance, historical and educational importance.

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How To Write Bible Verses In An Essay

Incorporating Bible verses in an essay can significantly enhance the depth, credibility, and persuasiveness of the message being conveyed.

The Bible is a revered and authoritative text for millions of people worldwide, containing profound wisdom, moral teachings, and spiritual insights.

By including relevant Bible verses, writers can tap into this rich source of knowledge and connect with readers on a deeper level and learn how to write Bible verses in an essay.

The purpose of this article is to provide practical guidance and tips for writers on how to effectively incorporate Bible verses into their essays.

Understanding the significance of context, selecting appropriate verses, and interpreting them correctly are essential elements in successfully integrating Bible verses.

By offering insights and strategies, this article aims to help writers utilize Bible verses in a thoughtful and impactful manner.

1. Understanding the Context

 choose relevant bible verses that align with the essay’s theme or topic:.

When selecting Bible verses to include in an essay, it is crucial to ensure their relevance to the essay’s theme or topic.

The chosen verses should provide valuable insights, support arguments, or reinforce the central message of the essay.

By carefully considering the essay’s focus, writers can identify verses that effectively contribute to the overall coherence and depth of their writing.

Study the verses in their biblical context to grasp their meaning and intended message:

To fully comprehend the meaning and intended message of selected Bible verses, it is essential to study them within their biblical context.

Reading the surrounding verses, chapters, or entire books helps to understand the historical, narrative, or theological framework in which the verses were originally written.

This contextual understanding enables writers to accurately interpret and effectively convey the intended meaning of the verses in their essay.

Consider the historical and cultural background to enhance interpretation:

The historical and cultural background of biblical texts can provide valuable insights into their meaning and significance.

Considering the historical context, such as the time period, societal norms, and cultural practices prevalent during the biblical era, can shed light on the original intent of the verses.

This understanding allows writers to provide a more nuanced interpretation and present the verses in a manner that resonates with contemporary readers.

2. Selecting Appropriate Verses

Identify key themes or concepts that relate to your essay’s subject matter:.

To select appropriate Bible verses, it is essential to identify the key themes or concepts that are relevant to your essay’s subject matter.

Consider the main ideas or arguments you are presenting and determine the specific biblical teachings or principles that align with those themes. By pinpointing the core aspects of your essay, you can then search for verses that directly address or support those themes.

Conduct thorough research to find verses that address those themes:

Once you have identified the key themes, conduct thorough research to find Bible verses that specifically address or explore those themes.

Utilize concordances, Bible study guides, or online resources to search for verses related to your chosen topics. Take the time to read and evaluate different passages to find the most relevant and impactful verses that will enrich your essay.

Seek guidance from biblical commentaries or scholarly sources for deeper understanding:

To gain a deeper understanding of the selected verses and their context, it can be helpful to consult biblical commentaries or scholarly sources.

These resources provide valuable insights, interpretations, and historical context that can enrich your understanding of the verses.

By seeking guidance from reputable commentaries or scholarly works, you can gain a broader perspective and ensure the accurate representation of the verses in your essay.

3.  Introducing Bible Verses

Use introductory phrases or statements to prepare readers for the biblical quote:.

When incorporating Bible verses, it is important to prepare readers for the upcoming quote by using introductory phrases or statements.

These phrases can provide a smooth transition and signal to the readers that a biblical reference is about to be presented.

For example, you can use phrases like “According to Scripture” or “In the words of the Apostle Paul” to indicate that a verse is forthcoming.

Provide context or a brief explanation before quoting the verse:

Before quoting the verse, provide some context or a brief explanation to help readers understand its relevance and intended meaning within the essay.

Share a concise summary of the situation or event described in the verse or provide a brief overview of the biblical narrative from which the verse is taken. This context will assist readers in grasping the significance of the verse in relation to your essay’s argument or message.

Consider using the author’s name and the book and chapter of the Bible for clarity:

To ensure clarity and accuracy, consider including the author’s name, book, and chapter of the Bible when introducing the verse .

For example, you can write “As the apostle Paul writes in Romans 12:2” or “In the book of Psalms, chapter 23 , David proclaims.” This citation style provides clear attribution and allows readers to locate the verse easily if they wish to further explore the context.

4. Quoting and Formatting Bible Verses

 follow the appropriate citation style (e.g., mla, apa, chicago) for bible references:.

When quoting Bible verses in your essay, it is important to adhere to the specific citation style required by your academic institution or the guidelines you are following.

Different citation styles may have variations in how Bible references are formatted , such as the placement of commas, abbreviations, or italics. Ensure you are familiar with the specific guidelines for citing Bible verses in the chosen citation style.

Quote verses accurately, including chapter and verse numbers:

When quoting Bible verses, accuracy is crucial. Include the chapter and verse numbers to provide a clear reference for readers.

This ensures that readers can locate the verse easily and verify the information. For example, if quoting John 3:16 , make sure to include both the chapter and verse number in the citation.

 Use quotation marks or block quotes, depending on the citation style:

Depending on the citation style, you may need to use quotation marks or block quotes to distinguish the quoted Bible verses from the rest of your text.

Quotation marks are typically used for shorter verses or when the verse is incorporated within a sentence.

Block quotes, on the other hand, are used for longer verses or when you want to set the quoted text apart from the main body of your essay. Familiarize yourself with the specific guidelines of the chosen citation style to ensure proper formatting.

 5.Interpreting and Analyzing Bible Verses

Analyze the meaning and significance of the quoted verse within the essay’s context:.

After quoting a Bible verse, it is crucial to analyze its meaning and significance within the context of your essay.

Consider the verse’s relevance to your argument or thesis and explore its deeper implications.

Examine the words, themes, and ideas expressed in the verse and reflect on how they contribute to the overall message of your essay.

Provide your interpretation and insights, relating the verse to your essay’s argument or thesis:

As the writer, it is important to provide your own interpretation and insights when analyzing Bible verses.

Share your understanding of the verse and its connection to your essay’s argument or thesis.

Explain how the verse supports or strengthens your main ideas and provide a clear explanation of the verse’s relevance within the context of your essay.

 Support your analysis with additional biblical references or scholarly sources, if applicable:

If relevant and necessary, support your analysis of the quoted Bible verse with additional biblical references or scholarly sources.

This can help provide further context, expand on the themes or ideas presented in the verse, and offer a well-rounded understanding of the topic. Use reputable commentaries, scholarly articles, or other scholarly works to support and enhance your analysis, if appropriate.

6. Reflecting on Personal Application

Discuss how the quoted verse relates to your personal beliefs or experiences:.

After analyzing and interpreting the quoted verse, discuss how it relates to your personal beliefs or experiences.

Share how the verse resonates with you on a personal level and explain why it holds significance in your own life. This personal reflection adds depth and authenticity to your essay, allowing readers to connect with you on a more personal and relatable level.

  Share insights or lessons learned from the verse and how it impacts your perspective:

Reflect on the insights or lessons you have gained from the quoted verse and discuss how it has impacted your perspective or understanding.

Share any transformative or enlightening experiences that have resulted from engaging with the verse.

By sharing your personal insights, you invite readers to consider their own perspectives and potentially find meaning or inspiration in the verse as well.

Encourage readers to reflect on the verse’s application in their own lives:

encourage readers to reflect on the verse’s application in their own lives. Invite them to consider how the verse’s teachings, principles, or messages can be relevant and impactful in their own personal journeys.

By prompting readers to reflect and apply the verse’s wisdom to their own lives, you empower them to engage with the material on a deeper level and potentially experience personal growth or transformation.

it is important to emphasize the significance of effectively incorporating Bible verses in essays.

Bible verses carry profound wisdom, moral teachings , and spiritual insights that can add depth and credibility to your writing.

By integrating relevant verses, you tap into a powerful source of guidance and inspiration that resonates with readers on a deeper level.

Incorporating Bible verses effectively allows you to enrich your arguments, strengthen your message, and engage with readers in a meaningful way.

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Plain Bible Teaching

The Importance of Faith: Conclusion

The apostle Peter described the faith that one might have as “ being more precious than gold ” (1 Peter 1:7). No matter what we might hope to gain in this life, nothing is as important as our faith in God.

To remind us of the importance of faith, notice again the points we have considered in these lessons:

• Faith allows us to please God (Hebrews 11:6).
• Faith leads to our justification (Romans 5:1).
• Faith allows us to be sons of God (Galatians 3:26).
• Faith lets Christ dwell in our hearts (Ephesians 3:17).
• Faith gives us understanding (Hebrews 11:3).
• Faith is the standard by which we live (2 Corinthians 5:7).
• Faith gives us stability (Colossians 2:7).
• Faith is a shield to protect us (Ephesians 6:16).
• Faith gives us victory over the world (1 John 5:4).
• Faith saves us (1 Peter 1:9).

In the end, as our time on earth draws to a close, all that will matter is whether we can make the same affirmation as Paul: “ I have fought the good fight, I have finished the course, I have kept the faith ” (2 Timothy 4:7). If we keep the faith, we will receive the reward of “ the crown of righteousness ” (2 Timothy 4:8). Let us determine to be “ faithful until death ” (Revelation 2:10) so that we do not miss out on the reward that God has offered to us.

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Peter issued this challenge to all Christians: “ But sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence ” (1 Peter 3:15). However, many Christians feel unprepared to do this; therefore, many conversations that could potentially lead people to the truth never get started.

This book will help equip all Christians to start engaging in spiritual conversations with those around them by providing simple answers to some basic Bible questions. Being ready to give an answer does not mean having an answer to every possible question at the drop of a hat. Instead, it means being able to give a ready answer to questions that are fundamental to our faith that can open the door to further discussions and studies with those who are interested. By studying the material in this book and becoming familiar with the Scriptures cited in each answer, Christians will be better prepared and have more confidence when they discuss their faith with others.

Click here for more information about the book.

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How to Write an Exegesis

Last Updated: December 19, 2023 Approved

This article was co-authored by wikiHow Staff . Our trained team of editors and researchers validate articles for accuracy and comprehensiveness. wikiHow's Content Management Team carefully monitors the work from our editorial staff to ensure that each article is backed by trusted research and meets our high quality standards. wikiHow marks an article as reader-approved once it receives enough positive feedback. In this case, 96% of readers who voted found the article helpful, earning it our reader-approved status. This article has been viewed 106,176 times. Learn more...

An exegesis is an essay that focuses on a particular passage in the Bible. A good exegesis will use logic, critical thinking, and secondary sources to demonstrate a deeper understanding of the passage. You may be required to write an exegesis for a Bible study class or write one to broaden your understanding of the Bible. Start by taking notes on the passage and making an outline for the essay. Then, write the exegesis using your interpretations and your research. Always revise the exegesis once you are done so it is at its best.

Starting the Exegesis

• You may also want to read the passage from a number of different translations aloud so you get a better sense of it. Though you will choose only one translation of the passage for the exegesis, it doesn't hurt to look at other translations.

• You should also consider the grammar and syntax of the passage. Notice the structure of the sentences, the tenses of the verbs, as well as the phrases and clauses used.
• For example, you may circle words like "sow," "root," and "soil" in the passage because you think they are important.
• You may also note that the passage ends with "Whoever has ears, let them hear," which is the standard refrain for a parable in the Bible.

• You can also look for articles, essays, and commentaries that discuss the literary genre of the passage as well as any themes or ideas that you notice in the passage.

• Section 1:Introduction
• Section 2: Commentary on the passage
• Section 3: Interpretation of the passage
• Section 4: Conclusion
• Section 5: Bibliography

Writing the Exegesis

• You can also mention the literary genre, such as whether the passage is a hymn or a parable.

• For example, you may have a thesis statement like, “In this Bible passage, one learns about the value of a good foundation for inner and outer growth.”

• For example, if you were writing about Matthew 13:1-8, you may discuss the language and sentence structure of the parable. You may also talk about how the passage uses nature as a metaphor for personal growth.

• You can also discuss the broader context of the passage, including its historical or social significance. Provide context around how the passage has been interpreted by others, such as theological scholars and thinkers.

• If you are writing the exegesis for a class, ask the instructor which citation style they prefer and use it in your essay.

• Your instructor should specify which type of citation style they want you to use for the bibliography.

Polishing the Exegesis

• You can also try reading the essay backwards to catch spelling errors, as this will force you to focus on each word to confirm it is spelled correctly.

• You should also revise the essay to ensure it is not too long. If there is a word count for the exegesis, make sure you do not go over it.

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About This Article

An exegesis is an essay that deconstructs and analyzes a Bible passage. To write an exegesis, first read your chosen Bible passage carefully and take notes on the interesting parts. You should also read other secondary texts about your passage, like theological articles and commentaries, to help you build your argument. To structure your exegesis, start by introducing your passage and providing a thesis statement that sums up your key ideas. Then, expand your argument over the next few paragraphs. Use quotes from the passage and from your secondary sources to strengthen your argument. Finish your exegesis with a conclusion that reaffirms your key points. For more tips, including how to get feedback on your exegesis, read on! Did this summary help you? Yes No

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Using the Bible in Academic Writing

• Post author By Collin Kavanaugh
• Post date March 26, 2021
• 1 Comment on Using the Bible in Academic Writing

This post was co-authored by Collin Kavanaugh, Abby Long, and Monica Colón.

A common misconception about writing in a Christian academic setting (such as Wheaton) is that you’re expected to reference the Bible in all of your writing assignments. While it’s effective to incorporate in some genres of writing, scripture isn’t appropriate evidence for every scholarly writing occasion.

This post will help you identify when to use biblical references and how to do so persuasively for your genre and audience.

Identify Your Rhetorical Purpose

Before you decide whether or not scripture is an appropriate source for your assignment, determine your rhetorical purpose for writing. Is it to reflect on your personal experiences? Make an ethical claim? Advance an historical interpretation? Explicate scripture? Further a scientific hypothesis? Conduct a literary analysis? Evaluate a social policy?

Referencing scripture may or may not be an effective persuasive strategy for your purpose. Next, consider your intended audience.

Identify Your Audience

When writing for a general academic audience, you can’t assume that your readers will share your religious beliefs. Therefore, the Bible may not be considered an undeniable source of information. Appeals to the Bible’s moral, ethical, or historical authority may be unconvincing to many in a general academic audience. 

While scripture may not serve as persuasive evidence for a general audience, biblical allusions can be appropriate in some cases. However, when writing to a wider audience, consider whether the biblical reference is well-known or more obscure. If the allusion is unfamiliar to most readers, contextualize it with a brief explanation to make sure your audience knows what you are referencing and why you are making that particular reference.

If you are writing for a more narrow audience with a shared belief in scriptural authority, such as a Wheaton College professor or your classmates, it may be appropriate to reference the Bible, depending on the genre of your piece. 

Identify Your Genre Norms

Genres within different academic disciplines, such as the sciences, humanities, and biblical studies, all call for different ways of interacting with scripture. Having a firm sense of your genre  will guide your use of the Bible in a particular paper. Outside of exegetical and applied biblical studies, the Bible is generally not seen as a persuasive source of authority for academic arguments. 

Academic research papers. When writing a scholarly research paper, avoid using the Bible as evidence for an empirical argument. One notable exception is when your argument centers on analysis of the practices, behaviors, or policies of the church or a group of Christians. The key here is to illustrate how a particular theological interpretation of a specific passage, theme, or doctrine has functioned historically to shape the pattern you are analyzing. In this case, you can reference a biblical passage followed by your analysis of the way it has been interpreted and enacted by the group in question.

Scientific writing. As the Rev. Canon Emily McGowin, Ph.D. notes, “In the hard and soft sciences, it’s not appropriate to use the Bible to support one’s theses because the audience, not to mention the broader field of inquiry, doesn’t generally recognize scripture as an authoritative source.”   

Literary analysis. When you notice a biblical allusion in a literary text, you can use it as evidence to support your interpretation of the work. You can also use close reading methods on the Bible as literature itself—though if you’re not familiar with Greek and Hebrew, it’s wise to stay at the narrative level and avoid making claims about the diction and syntax. However, you can examine the linguistic effect of different translation choices in the languages you speak.

Biblical exegesis. When writing an exegetical paper, it is, of course, appropriate to reference the Bible extensively. Carefully select a passage and, if appropriate, conduct an analysis of the word choice, grammar, and syntax in the original language. Be sure to consider the literary and historical contexts of the selected passage. Finally, explore applications of the text. To get started, visit this library subject guide or check out Elements of Biblical Exegesis by Michael Gorman.

Reflective writing. In many general education classes at Wheaton, your professor may assign a personal theological reflection, either as a stand-alone piece or as a section of another assignment. In these cases, you can bring in biblical anecdotes, verses, or concepts that you find meaningful and explain their personal significance. Still, you’ll want to avoid making overly complex or prescriptive claims if you haven’t done much interpretive work on the passage in question.

Guidelines for Using the Bible in Your Writing

If using the Bible is appropriate for your rhetorical purpose, audience, and genre, consider these tips. 

Avoid “prooftexting.” Prooftexting is when you take a verse or phrase from the Bible completely out of context to support your point, and it is generally considered a misuse of scripture. While it can be tempting to simply drop in a Bible verse, it is important to carefully consider the context, meaning, and purpose of the verse so you do not undermine your integrity through misapplications of scripture. 

Justify your use of scripture. When writing for a general academic audience, the Rev. Dr. McGowin points out that “you’re going to need to explain and make a case for why the Bible is relevant to the subject in question. Also, you’re going to have to give more contextual information for the scriptural reference.”

Dive into commentaries. If your argument rests on an interpretation of scripture, it is essential that you explore the ways the passage has been interpreted in a variety of historical and cultural contexts. Look to biblical commentaries to learn more about the history of the passage in question.

Cite the Bible correctly. Most citation guides have specific rules for citing sacred texts such as the Bible. Look up the manual for your particular citation style for specific guidance about abbreviations, in-text citations, reference page entries, and/or footnotes. (Note: The Writing Center is working on an online resource for this, and we will link it here when it’s live.) If you are unsure about your recommended citation style, check with your professor or academic department. Finally, feel free to make an appointment at the Writing Center to get assistance!

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(page 112) p. 112 Conclusion

• Published: September 2014
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Christianity has endured longer than the greatest empires and had more influence than the grandest cultural achievements. Its texts still shape lives and many of its institutions still function. The Conclusion shows that a major reason for this success is the religion’s variety and potential for adaptation. The confluences and divergences between Church, Biblical, and Mystical Christianity are one aspect of Christian history, their interrelations with varied social contexts the other. In our contemporary world, Christianity is as vibrant—and as deeply divided—as at any point in its history. Attempts to forge unity between its various parts have largely been abandoned. How will liberalism and popular participation develop Christianity in its third millennium?

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• Conclusion to Matthew

God cares about our work, and the Scriptures have much to say about this. As noted at the beginning, the Gospel according to Matthew addresses the theology and practice of work on many fronts: leadership and authority, power and influence, business practices, truth and deception, treatment of workers, conflict resolution, wealth and the necessities of life, workplace relationships, investing and saving, rest, and living in God’s kingdom while working in secular places.

Christians often assume that our lives are to be split into two realms, the secular and the sacred. Our work can become merely a way of earning a living, a secular activity with no godly significance. Going to church and personal devotion are assumed to be the only sacred elements of life. A misreading of Matthew could support this split. The kingdom of the earth could represent the material, secular parts of life; and the kingdom of heaven, the sacred, ethereal parts. But a true reading of Matthew is that both kingdoms include all of life. The kingdom of God has both material and spiritual aspects, and so does the kingdom of the fallen earth. The Christian way is to put our entire life, including our work life, at the service of God’s kingdom, which Christ is bringing to earth even now.

Jesus calls his followers to live and work in the midst of the fallen world, while holding fast to God’s purposes, virtues, and principles. For individual Christians, the sacred and the secular cannot be separated. “No one can serve two masters” (Matt. 6:24). In this universe created and sustained by God, there is no “secular” space, immune to his influence, out of his control, or upon which he does not claim sovereignty.

But while the kingdom of darkness remains, the kingdom of God is also at hand. The world’s people and systems often do not reflect the ways of God. Those called by Christ have to learn how to serve God’s kingdom faithfully while learning to exist amid the very real powers that oppose God’s way. The Christian worldview cannot be one of escape or disregard for this world. Above all people, Christians should rightly be engaged in creating structures that reflect the kingdom of God in all realms of life, the workplace included. We are to model the practices of God’s kingdom in our workplaces, especially practices in which we turn over our power and wealth to God and depend on his power and provision. This is what it means to live (not just speak) the paradigmatic prayer of the Lord, “Thy kingdom come. Thy will be done, on earth as it is in heaven.”

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Table of Contents

• Introduction to the Book of Matthew
• The Kingdom of Heaven Has Come Near (Matthew)
• Working as Citizens of God’s Kingdom (Matthew 1-4)
• Jesus the Messiah (Matthew 1-2)
• Jesus Calls the Disciples (Matthew 3-4)
• The Kingdom of Heaven at Work in Us (Matthew 5-7)
• The Beatitudes (Matthew 5:1-12)
• "Blessed Are the Poor in Spirit, for Theirs is the Kingdom of Heaven" (Matthew 5:3)
• "Blessed Are Those Who Mourn, for They Will be Comforted" (Matthew 5:4)
• “Blessed Are the Meek, for They Will Inherit the Earth“ (Matthew 5:5)
• "Blessed Are Those Who Hunger and Thirst for Righteousness" (Matthew 5:6)
• “Blessed Are the Merciful, for They Will Receive Mercy” (Matthew 5:7)
• "Blessed Are the Pure in Heart, for They Will See God" (Matthew 5:8)
• "Blessed Are the Peacemakers, for They Will Be Called Children of God" (Matt 5:9)
• "Blessed Are Those Who Are Persecuted for Righteousness' Sake" (Matt 5:10)
• Salt and Light in the World of Work (Matthew 5:13-16)
• What Is Righteousness? (Matthew 5:17-48)
• Wealth and Provision (Matthew 6)
• Give Us This Day Our Daily Bread (Matthew 6:11)
• Store Your Treasure in Heaven, Not on Earth (Matthew 6:19-34)
• Moral Guidance (Matthew 7)
• “Do Not Judge, So That You May Not Be Judged” (Matthew 7:1-5)
• Do to Others as You Would Have Them Do to You: The Golden Rule (Matthew 7:12)
• Jesus Heals Many (Matthew 8-9)
• Laborers Deserve Their Food (Matthew 10)
• Tales of Two Kingdoms (Matthew 11-17)
• My Yoke Is Easy (Matthew 11:28-30)
• Working on the Sabbath (Matthew 12:1-8)
• Parables of the Kingdom (Matthew 13)
• Paying Taxes (Matthew 17:24-27 and 22:15-22)
• Living in the New Kingdom (Matthew 18-25)
• Conflict Resolution (Matthew 18:15-35)
• The Rich Young Man (Matthew 19:16-30)
• The Laborers in the Vineyard (Matthew 20:1-16)
• Servant Leadership (Matthew 20:20-28)
• Parable of the Two Sons (Matthew 21:28-32)
• Parable of the Tenants (Matthew 21:33-41)
• The Great Commandment is a Great Framework (Matthew 22:34-40)
• Parable of the Faithful Servant (Matthew 24:45-51)
• The Parable of the Talents (Matthew 25:14-30)
• Sheep and Goats (Matthew 25:31-46)
• The Last Supper (Matthew 26:17-30)
• Jesus’ Death and Resurrection (Matthew 27-28)
• Go and Make Disciples (Matthew 28:16-20)
• Key Verses and Themes in Matthew

Every resource on our site was made possible through the financial support of people like you. With your gift of any size, you’ll enable us to continue equipping Christians with high-quality biblically-based content.

Matthew Bible Study

Explore what Matthew says about the kingdom of God and your work. The lessons in each chapter are great for small group or individual study. Lessons include scripture references, reflections questions and prayer.

Theology of Work Commentary Volume 4: Matthew through Acts

What does the Bible have to say about work? This one-of-a-kind Bible resource answers that very question.

If you like reading the Theology of Work Bible Commentary free online, you might enjoy it in print!

Theology of Work Bible Commentary - One Volume Edition

The Theology of Work Bible Commentary is an in-depth Bible study tool put together by a group of biblical scholars, pastors, and workplace Christians to help you discover what the whole Bible--from Genesis to Revelation--says about work. Business, education, law, service industries, medicine, government--wherever you work, in whatever capacity, the Scriptures have something to say about it. This edition is a one-volume hardcover version.

Contributors: Jonathan Pennington and Alice Mathews Adopted by the Theology of Work Project Board July 6, 2011. Revised Nov. 4, 2011. Image by Used under license from Veer . Used by permission.

Author: Theology of Work Project

Theology of Work Project Online Materials by Theology of Work Project, Inc. is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License . Based on a work at www.theologyofwork.org

You are free to share (to copy, distribute and transmit the work), and remix (to adapt the work) for non-commercial use only, under the condition that you must attribute the work to the Theology of Work Project, Inc., but not in any way that suggests that it endorses you or your use of the work.

© 2011 by the Theology of Work Project, Inc.

Unless otherwise noted, the Scripture quotations contained herein are from the New Revised Standard Version Bible, Copyright © 1989, Division of Christian Education of the National Council of the Churches of Christ in the U.S.A., and are used by permission. All rights reserved.

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What does the Bible say about ?

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42 Bible Verses about What Conclusion Has The Scriptures Made

2 timothy 3:16 esv / 11 helpful votes helpful not helpful.

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,

Isaiah 55:8 ESV / 7 helpful votes Helpful Not Helpful

For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord .

Hebrews 4:12 ESV / 6 helpful votes Helpful Not Helpful

For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.

1 John 5:4 ESV / 5 helpful votes Helpful Not Helpful

For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith.

Jude 1:3 ESV / 4 helpful votes Helpful Not Helpful

Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.

2 Peter 1:20-21 ESV / 4 helpful votes Helpful Not Helpful

Knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

1 Peter 4:11 ESV / 4 helpful votes Helpful Not Helpful

Whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.

James 5:16 ESV / 4 helpful votes Helpful Not Helpful

Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.

1 Thessalonians 5:17 ESV / 4 helpful votes Helpful Not Helpful

Pray without ceasing,

1 Thessalonians 2:13 ESV / 4 helpful votes Helpful Not Helpful

And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.

Galatians 5:19-21 ESV / 4 helpful votes Helpful Not Helpful

Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

1 Corinthians 13:4-5 ESV / 4 helpful votes Helpful Not Helpful

Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful;

John 5:39 ESV / 4 helpful votes Helpful Not Helpful

You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me,

Matthew 7:7 ESV / 4 helpful votes Helpful Not Helpful

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.

Jeremiah 4:30 ESV / 4 helpful votes Helpful Not Helpful

And you, O desolate one, what do you mean that you dress in scarlet, that you adorn yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you beautify yourself. Your lovers despise you; they seek your life.

Psalm 119:1-176 ESV / 3 helpful votes Helpful Not Helpful

Blessed are those whose way is blameless, who walk in the law of the Lord ! Blessed are those who keep his testimonies, who seek him with their whole heart, who also do no wrong, but walk in his ways! You have commanded your precepts to be kept diligently. Oh that my ways may be steadfast in keeping your statutes! ...

Genesis 1:1 ESV / 3 helpful votes Helpful Not Helpful

In the beginning, God created the heavens and the earth.

James 5:13 ESV / 2 helpful votes Helpful Not Helpful

Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise.

2 Timothy 3:17 ESV / 2 helpful votes Helpful Not Helpful

That the man of God may be complete, equipped for every good work.

1 Timothy 2:9 ESV / 2 helpful votes Helpful Not Helpful

Likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire,

Ephesians 6:17 ESV / 2 helpful votes Helpful Not Helpful

And take the helmet of salvation, and the sword of the Spirit, which is the word of God,

Galatians 1:15 ESV / 2 helpful votes Helpful Not Helpful

But when he who had set me apart before I was born, and who called me by his grace,

1 Corinthians 13:1 ESV / 2 helpful votes Helpful Not Helpful

If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.

1 Corinthians 4:6 ESV / 2 helpful votes Helpful Not Helpful

I have applied all these things to myself and Apollos for your benefit, brothers, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another.

Romans 10:17 ESV / 2 helpful votes Helpful Not Helpful

So faith comes from hearing, and hearing through the word of Christ.

Romans 7:7 ESV / 2 helpful votes Helpful Not Helpful

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.”

Romans 6:23 ESV / 2 helpful votes Helpful Not Helpful

For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Romans 1:16 ESV / 2 helpful votes Helpful Not Helpful

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

Acts 17:11 ESV / 2 helpful votes Helpful Not Helpful

Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.

Acts 17:1-34 ESV / 2 helpful votes Helpful Not Helpful

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd. ...

Acts 2:38 ESV / 2 helpful votes Helpful Not Helpful

And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

John 3:16-17 ESV / 2 helpful votes Helpful Not Helpful

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

Mark 16:16 ESV / 2 helpful votes Helpful Not Helpful

Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.

Ezekiel 23:40 ESV / 2 helpful votes Helpful Not Helpful

They even sent for men to come from afar, to whom a messenger was sent; and behold, they came. For them you bathed yourself, painted your eyes, and adorned yourself with ornaments.

Jeremiah 1:5 ESV / 2 helpful votes Helpful Not Helpful

“Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.”

Isaiah 55:9 ESV / 2 helpful votes Helpful Not Helpful

For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.

Isaiah 40:8 ESV / 2 helpful votes Helpful Not Helpful

The grass withers, the flower fades, but the word of our God will stand forever.

Isaiah 1:18 ESV / 2 helpful votes Helpful Not Helpful

“Come now, let us reason together, says the Lord : though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.

Isaiah 1:1-31 ESV / 2 helpful votes Helpful Not Helpful

The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth; for the Lord has spoken: “Children have I reared and brought up, but they have rebelled against me. The ox knows its owner, and the donkey its master's crib, but Israel does not know, my people do not understand.” Ah, sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the Lord , they have despised the Holy One of Israel, they are utterly estranged. Why will you still be struck down? Why will you continue to rebel? The whole head is sick, and the whole heart faint. ...

Psalm 19:1 ESV / 2 helpful votes Helpful Not Helpful

To the choirmaster. A Psalm of David. The heavens declare the glory of God, and the sky above proclaims his handiwork.

1 Chronicles 16:11 ESV / 2 helpful votes Helpful Not Helpful

Seek the Lord and his strength; seek his presence continually!

2 Kings 9:30 ESV / 2 helpful votes Helpful Not Helpful

When Jehu came to Jezreel, Jezebel heard of it. And she painted her eyes and adorned her head and looked out of the window.

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Unless otherwise indicated, all content is licensed under a Creative Commons Attribution License . All Scripture quotations, unless otherwise indicated, are taken from The Holy Bible, English Standard Version. Copyright ©2001 by Crossway Bibles , a publishing ministry of Good News Publishers. Contact me: openbibleinfo (at) gmail.com.

The Bible vs. the Qur’an: Comparative Analysis Essay

Introduction.

The most challenging and persistent debate of all time has involved religion. Every religious group in the world has a reference book that serves as both a source of divine enlightenment and a manual for carrying out their beliefs. Bevilacqua and Loop explain how Christians cite the Bible, whereas Muslims cite the Quran (149). The Bible is a body of teachings that purport to have been delivered by God to his prophets for spreading throughout all of human history which Christians use as a religious road map for achieving spirituality. The Quran is regarded as the best work of Arabic literature where Prophet Muhammad’s recitations of Allah are collected. The lessons contained in the Quran serve as mankind’s verbal instructions for following the ethical and just path. However, the Bible and the Quran do have a substantial number of similarities and differences. This essay compares and contrasts the two books and ends with a reasonable conclusion that while there are distinctions, these minor church-related concerns should not prevent the two faiths from understanding more about one another.

Similarities

Similar narratives about how the earth was created and how man began to exist on it can be found in both the Qur’an and the Bible. According to Qur’an 35:13, “[God] integrates Night to Day, and has subjugated the Sun and the Moon to His command”(Bevilacqua and Loop 151). This idea of Allah as the creator of the world, the placer of the sun and moon, and the most potent force in the universe is quite similar to the one found in the Bible (Bevilacqua and Loop 152). Then God decreed, “Let there be lights in the vast sky to distinguish between day and night,” according to Genesis 1:14 (Bevilacqua and Loop 153). The Bible also contains Genesis 2:7, God molded mankind from the mud or dirt of the ground and gave him breath by placing it in his nostrils.

The Qur’an (15:28, 29) echoes this creation of man: “Behold! The Lord said to the angels, “When I have fashioned him and put My spirit into him, I will form humankind from sounding clay, fashioned into a figure” (Bevilacqua and Loop 150). Both writings claim that the Creator made the sun and moon above the earth, revolving them following His plan. Both books agree that God formed mankind and gave him life.

Moral Codes

According to both the Bible and the Qur’an, the C1reator of the Word is the sole being who deserves reverence and worship. Both books include a list of unacceptable behaviors in others, whether they are contained in the Commandments or expressed elsewhere, as is frequently the case. The Creator harshly condemns the worship of any god other than God or Allah, as well as any contempt for Him, in all religions (Suraju and Badmus 40-43). For instance, the Creator emphasizes that people have rights, most notably the ability to make their own decisions, but there are restrictions on things like killing, stealing, deception, assault, and other behaviors that are meant to hurt other people. Suraju and Badmus explain that, outside of the bounds of the marriage bed, fornication and indecent behavior are prohibited in both books (48). Every book stresses the importance of abiding by social norms as they outlaw intoxication, suicide, and homosexuality as an offense.

Commandments

The fundamental principles found in both the Bible and the Qur’an appear to be extremely similar. The Ten Commandments of the Bible and the Qur’an are nearly identical, as in Qur’an 17:33, one should not take a life that Allah has declared to be sacred, and Exodus 20:13 of the Bible explains that one should not kill (Bevilacqua and Loop 170). Followers are commanded not to approach adultery because it is a disgraceful act and an evil that opens the door to further evils in Qur’an 17:32. The Bible continues to use this similar idea in Exodus 20:14, which states, “You shalt not commit adultery.” Again, virtually line by line, it is specified in both volumes who an individual cannot marry, including relatives. It appears that the Bible and the Koran have comparable ideas about how a devoted and “Godly” man should behave in each circumstance.

Differences

The angel Gabriel, acting under God’s precise instructions, revealed the Holy Qur’an to the Prophet Muhammad. Revelation is the ultimate source of inspiration without potential fault in the contents or the delivery of the message. According to Bevilacqua and Loop, the holy Qur’an is not the Prophet Muhammad’s word; it is the message of God (155). Christians hold that the authors of the Bible were driven by divine inspiration. As a result, they hold that Paul the Apostle’s letters or the Gospel of St. Mark, which was undoubtedly composed by St. Mark, represent the “Word of God.”

Route to Heaven

Contrary to Christian belief, the Qur’an rejects the concept of the Trinity (Father, Son, and Holy Spirit). Jesus is revered as God in the Trinity and is regarded as having undergone the crucifixion and risen from the dead. According to Suraju and Badmus, the Quran’s teachings can be summarized as follows: Despite certain seeming situations that led certain adversaries to believe otherwise [Qur’an 4:157, 158 & 3:55 & 4:157], Christ was never crucified (35-38). He was not slain by the Jews; instead, He was carried up to God (Suraju and Badmus 35-38). Both hold that Hell is an eternal place, but Christians think that only they can enter Heaven because they read the Bible. According to Qur’an 4:124, if someone does good deeds and has faith, whether they are male or female, they will enter Paradise, and not the slightest harm will be done to them.

Alterations

Today’s Qur’an is identical to the version that was given to Muhammad. Absolutely no alterations to the content have been made. In the early years of Christianity, a council was summoned, and the elders and church fathers debated. The Roman (and Christian) Emperor Constantine presided over the debate (circa 324 A.D.) (Bevilacqua and Loop 160-161). The New Testament was given its current shape by this council, which also codified (systematized) fundamental Christian beliefs. As a result, certain writings lost their position as Scripture and are therefore not the same as they were originally written.

Contrary to popular belief, the proclaimed word and guidelines for followers in the Bible and the Qur’an are more similar. They are almost equivalent in terms of creation and the highlighted laws of the commandments. While there are distinctions, it is usually believed that these are more a result of man’s perception of the Bible than true contrasts. These minor church-related concerns should not prevent the two faiths from understanding more about one another, as the Qur’an can be compared to the original manuscript while the Bible cannot. To focus primarily on these parallels would indicate a limited understanding of both religions. When it pertains to Jesus Christ, the primary significant distinctions between the Qur’an and the Bible become clear.

Works Cited

Bevilacqua, Alexander, and Jan Loop. “The Qur’an in Comparison, and the Birth of ‘Scriptures.’” Journal of Qur’anic Studies , vol. 20, no. 3, 2018, pp. 149–174.

Suraju, Suraju, and Saheed Badmus. “A Discourse on Differences and Similarities between the Qur’Ān and the Bible.” Ar-Raniry, International Journal of Islamic Studies , vol. 4, no. 1, 2017, pp. 31-54. Web.

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IvyPanda. (2023, August 7). The Bible vs. the Qur'an: Comparative Analysis. https://ivypanda.com/essays/the-bible-vs-the-quran-comparative-analysis/

"The Bible vs. the Qur'an: Comparative Analysis." IvyPanda , 7 Aug. 2023, ivypanda.com/essays/the-bible-vs-the-quran-comparative-analysis/.

IvyPanda . (2023) 'The Bible vs. the Qur'an: Comparative Analysis'. 7 August.

IvyPanda . 2023. "The Bible vs. the Qur'an: Comparative Analysis." August 7, 2023. https://ivypanda.com/essays/the-bible-vs-the-quran-comparative-analysis/.

1. IvyPanda . "The Bible vs. the Qur'an: Comparative Analysis." August 7, 2023. https://ivypanda.com/essays/the-bible-vs-the-quran-comparative-analysis/.

Bibliography

IvyPanda . "The Bible vs. the Qur'an: Comparative Analysis." August 7, 2023. https://ivypanda.com/essays/the-bible-vs-the-quran-comparative-analysis/.

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Gig workers are writing essays for AI to learn from

• Companies are hiring highly educated gig workers to write training content for AI models .
• The shift toward more sophisticated trainers comes as tech giants scramble for new data sources.
• AI could run out of data to learn from by 2026, one research institute has warned. 

As artificial intelligence models run out of data to train themselves on, AI companies are increasingly turning to actual humans to write training content.

For years, companies have used gig workers to help train AI models on simple tasks like photo identification , data annotation, and labelling. But the rapidly advancing technology now requires more advanced people to train it.

Companies such as Scale AI and Surge AI are hiring part-timers with graduate degrees to write essays and creative prompts for the bots to gobble up, The New York Times reported . Scale AI, for example, posted a job last year looking for people with Master's degrees or PhDs, who are fluent in either English, Hindi, or Japanese and have professional writing experience in fields like poetry, journalism, and publishing.

Related stories

Their mission? To help AI bots "become better writers," Scale AI wrote in the posting.

And an army of workers are needed to do this kind of work. Scale AI has as many as tens of thousands of contractors working on its platform at a time, per the Times.

"What really makes the A.I. useful to its users is the human layer of data, and that really needs to be done by smart humans and skilled humans and humans with a particular degree of expertise and a creative bent," Willow Primack, the vice president of data operations at Scale AI, told the New York Times. "We have been focusing on contractors, particularly within North America, as a result."

The shift toward more sophisticated gig trainers comes as tech giants scramble to find new data to train their technology on. That's because the programs learn so incredibly fast that they're already running out of available resources to learn from. The vast trove of online information — everything from scientific papers to news articles to Wikipedia pages — is drying up.

Epoch, an AI research institute, has warned that AI could run out of data by 2026.

So, companies are finding more and more creative ways to make sure their systems never stop learning. Google has considered accessing its customers' data in Google Docs , Sheets, and Slides while Meta even thought about buying publishing house Simon & Schuster to harvest its book collection, Business Insider previously reported.

Watch: Nearly 50,000 tech workers have been laid off — but there's a hack to avoid layoffs

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Introduction to the Old Testament

Other essays.

The Old Testament was Jesus’s only Bible, and it now stands as the initial 75% of Christian Scripture. The early church fathers designated it a Testament (= Latin testamentum , “covenant”) because they rightly viewed the whole as covenantal revelation. They believed all of it was the Word of God (2Tim 3:16–17; 2Pet 1:20–21), which he spoke in history to guide his elected relationship with his people. The Old Testament overviews five major covenants, which shape the narrative plotline: Adamic-Noahic, Abrahamic, Mosaic (old), Davidic, new. The church fathers called the whole the Old Testament because so much of its content concerns the Mosaic old covenant, which the new covenant in Christ supersedes (Jer 31:31–34; Luke 22:20; 2Cor 3:6, 14).

Date and Diversity of the Old Testament

By his Spirit and over a thousand-year period (ca. 1446–500 BC), the Lord guided many prophets, usually writing in Hebrew, to make himself and his will known to his people. Although these seers, sovereigns, sages, and singers used a variety of genres to communicate, the Old Testament proclaims a unified message and purpose that testify to the Supreme Author’s guiding hand.

The Canon of the Old Testament

Both historically and theologically, the covenant concept closely correlates with that of canon, the church’s authoritative collection of holy books (Rom 1:2; 2Tim 3:15; 2Pet 3:16). The notion of canon is associated with a covenant lord’s authoritative written word. Recipients recognized rather than decided the canonical status of the Scriptural texts in light of their source. Because the Bible is by nature God’s Word, it is canonical (i.e., authoritative; Isa 8:20; 2Tim 3:16), and its authority further implies that it is (1) clear enough to point us to God’s unstoppable and overarching kingdom purposes in Jesus (1Cor 2:14; 2Pet 3:16), (2) necessary for generating a relationship with God (Ps 119:50, 93; Matt 4:4; John 17:17; 1Pet 1:23), and (3) sufficient to produce it (Ps 119:1; 2Tim 3:15–17). The church did not apply the term “canon” to Scripture until the fourth century AD, but the concept existed at least as early as Moses (e.g., Exod 24:4, 7; Deut 4:2; 31:24–26). It carried on through Israel’s history (e.g., Josh 1:7–8; 2Kgs 14:6; 22:8–11; Mal 4:4[3:22]) and into the time of the New Testament (Matt 5:17–19; 7:12; John 10:33–36).

In the intertestamental and New Testament periods, what we now tag the Hebrew Bible/Old Testament, the Jews spoke of using titles like the “Scriptures” (Luke 24:45; 1Cor 15:3; cf. Josephus, Ag. Ap. 1.10), “the Law and the Prophets” (Matt 5:17; Luke 16:16; cf. Prologue to Sirach 1; 2Macc 15:9; CD 7.15–17), or “the Law of Moses and the Prophets and the Psalms” (Luke 24:44; cf. Prologue to Sirach 8–10, 24–25; 4QMMT 10). All these apparently cite the identical canonical corpus. Some of these designations occur centuries before the New Testament (e.g., the Dead Sea Scroll 4QMMT in ca. 150 BC), and their presence reveals a high canon-consciousness that was tied in some way to structure. That is, the ancients associated the canon concept with both an authoritative, normative body of literature (“canon as rule”) and the boundaries and shaping of that material (“canon as list”). 1

The Ordering of the Old Testament

Thirty-nine books shape the Protestant Old Testament, which is structured by chronology and genre into the Pentateuch, History, Poetry/Wisdom, and Prophecy. Historically, this order likely goes back to Jerome’s Latin Vulgate (late fourth century AD), which probably followed the presentation in some known bound books (i.e., codices) of the Greek Old Testament (i.e., the Septuagint).

Jesus’s Jewish Bible was identical in content with our English Old Testament, but it consisted of twenty-four books that were divided and arranged differently. Specifically, Jesus and the apostles’ Hebrew Bible bore a three-part structure that included Psalms as the largest and first main book in the third division (with Ruth apparently serving as a preface). Jesus’s statement following his resurrection gives biblical support for this structure, for he appears to use “Psalms” as the title of the whole third division: “Everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44). Also, the biblical data suggest that the earliest church’s Bible began with Genesis and ended with Chronicles. When Jesus once confronted the Pharisees, he spoke of the martyrdom of the Old Testament prophets “from the blood of Abel to the blood of Zechariah” (Luke 11:51; cf. Matt 23:35). Jesus seems to have been speaking canonically by mentioning the first and last martyr in his Bible’s literary structure. Just as Genesis records Abel’s murder (Gen 4:2–8), the end of Chronicles highlights a certain Zechariah who was killed in the temple court during the reign of Joash (2Chr 24:20–21).

We know of two Jewish canon lists from around Jesus’s day, the first from historian Josephus and dated between AD 94–117 ( Ag. Ap. 8.37–43) and the second from an ancient rabbinic piece of oral law (i.e., a Baraita) from a group of Jewish scholars known as the Tannaim who lived during the initial two centuries AD and whose work was later included in the Babylonian Talmud ( Baba Bathra 14b). The presence of both lists identifies that written prophecy had temporarily ceased after Malachi (see 1Macc 9:27; cf. 4:45b–6; 14:41) and that long before the New Testament age, perhaps reaching as far back as Ezra, what we call the Old Testament was already a fixed canonical norm. Only the second of these lists aligns with the biblical evidence and testifies to the standardized canon preserved at the temple.

Baba Bathra 14b designates the three main divisions “the Law, the Prophets, and the Writings.” Chronology, genre, theology, and literary artistry all appear to have influenced the arrangement. The Law, Former Prophets, and Latter Writings supply a “narrative history” of redemption and frame non-narrative “commentary” books. The latter include the Latter Prophets and Former Writings, and these explain, interpret, and guide our reading of the narrative.

A number of differences are apparent from the known English ordering. This Jewish list has the major prophets out of chronological order (i.e., not Isaiah, Jeremiah, Ezekiel), makes Ruth a preface to Psalms (thus separating it from its temporal context after Judges), treats Daniel not among the prophets but as a narrative book at the head of the Latter Writings, and places Chronicles and Ezra-Nehemiah in reverse chronological order (thus highlighting Chronicles’ hope in the messianic kingdom). The historical “narrative” progresses from Genesis to Kings, pauses from Jeremiah to Lamentations, and then resumes from Daniel to Ezra-Nehemiah. Chronicles then recalls the story from Adam to Cyrus’s decree that Israel can return to the land and by this ignites hope in the coming messianic Servant-king, whom Isaiah said would reconcile peoples to God after Cyrus returned the Israelites to the land (Isa 49:6; 53:11; cf. 44:28–45:1). As for the “commentary,” the Latter Prophets structure the four books largest to smallest, and the Former Writings follow the same pattern, except Ruth prefaces Psalms and the longer Lamentations follows Song of Songs. The former shift places Ruth in the context of the Psalter’s messianic Davidic hope, and the latter switch allows Lamentations to reorient the reader to the exilic context where Kings left off and where the narrative in Daniel picks up. The prophets originally wrote the sacred text in Hebrew and Aramaic without vowels, but when translators rendered the whole into Greek and added vowels, books like Samuel, Kings, and Chronicles that originally fit on single scrolls now required two (thus, e.g., 1–2 Samuel). The Jews appear to have always viewed Ezra-Nehemiah as a single biblical book, and they also captured all twelve of the minor prophets into a single “book of the prophets” (Acts 7:42–43).

We will interpret Scripture more faithfully if we think of canon both as rule (i.e., authority, norm) and list (i.e., including tangible boundaries and shaping). Along with seeking to approach the Hebrew Scriptures in the arrangement that Jesus and his apostles did, the Bible requires first that we treat the five books of Moses as foundational for interpreting the rest of the Old Testament. Second, we must read in succession the story of salvation recounted in the narrative books, while allowing the messages of the non-narrative commentary books to inform our reading. Third, we must always see the Old Testament as supplying foundation for what Jesus fulfills (Matt 5:17–18; Luke 16:16) and Christ and the New Testament providing an accurate interpretation of Old Testament expectations (Rom 16:25–26; 2Cor 3:14). Fourth, we must recognize that the location of a given book in any canonical structure informs our biblical theological interpretation. 2

The Books of the Old Testament

This introduction will overview the Old Testament books in the order of Jesus’s Bible. In the Law, Yahweh establishes the Mosaic (old) covenant; in the Prophets he enforces it; and in the Writings the remnant enjoys his faithfulness and the hope of his messianic kingdom promises. Through the whole he progressively discloses his kingdom purposes that will climax in Christ and his global mission.

The Law (or Pentateuch) is the Bible’s initial five books, which together narrate a narrowing history from creation under Adam and new creation under Noah through Abraham and the preservation of Jacob’s family in Egypt to God’s covenant with Israel under Moses. The Law details the nature, purpose, and future of the Mosaic covenant within the context of the whole world (see esp. Gen 12:3; Exod 19:4–6). Genesis introduces Yahweh’s universal kingdom program by highlighting both the world’s need for blessing due to the curse that Adam’s covenantal rebellion caused (Gen 3) and God’s covenantal promise to supply blessing and overcome the global curse through a male offspring of the woman in the line of Shem, Abraham, and Judah (Gen 3:15; 9:26–27; 22:17–18; 49:8–10). Exodus through Deuteronomy then detail how God saves Israel from Egyptian bondage (Exod 1–18), covenants with them and supplies his tabernacling presence at Sinai (Exod 19–40), instructs them on how to live holy lives in his presence (Leviticus), and punishes them with an additional 38 years in the wilderness before bringing them to the Promised Land’s border (Numbers–Deuteronomy). Here the Lord calls them to radical love (Deut 6:4–5) but also identifies their stubbornness and rebellion, which would continue and result in their exile from the land (Deut 4:25–28). Nevertheless, God would graciously triumph through a second exodus under a king in an age of restoration (Num 24:5–9, 17–19), during which a new covenant-mediating prophet like Moses (Deut 18:15–19) will instruct a multi-ethnic remnant whose hearts God would change, thus enabling love, loyalty, and worship (Deut 30:1–14; 32:21, 43; 33:19).

The Prophets

The next portion of Jesus’ Bible overviews the outworking of the Mosaic (old) covenant in space and time as Israel settles into the Promised Land and journeys to destruction. The Former Prophets (Joshua–Kings) narrate this history by describing what led Israel to Babylonian exile. Then the Latter Prophets (Jeremiah–The Twelve) prophetically comment on why the story went the way it did, resulting in an initial restoration to the land without heart change. 3

Specifically, the Former Prophets overview God giving Israel the Promised Land and establishing a twelve-tribe confederacy (Joshua) and Yahweh cursing the nation as it acts without a king and spirals downward in cycles of apostasy (Judges). Out of the darkness, the Lord establishes the monarchy and, in time, covenantally promises King David a lasting throne (1Sam 1–2Sam 8). God would count him a “son” and through him David’s “throne shall be established forever” (2Sam 7:14, 16). While David’s life ended poorly (2Sam 9–24), the king died hoping in this coming one, who would rule “justly over men,” bring in the new creation “like the morning light,” arm “himself with iron,” and consume the curse and his enemies with fire (2Sam 23:3–7). Solomon’s own idolatry and the resulting division of the kingdom identified that he was not the one (1Kgs 1–11). Indeed, no king in Israel or Judah during the Old Testament period fulfilled God’s promises. As Moses predicted, both Israel in the north and Judah in the south continued to rebel against the covenant (2Kgs 17:14–15), so in just anger (2Kgs 17:18) Yahweh used Assyria to destroy and exile Israel and Babylon to do the same to Judah (1Kgs 12–2Kgs 25).

The narrative now pauses in order to give voice to some of the heavenly ambassadors God used to urge the people to return to him. The covenant enforcers in the Latter Prophets charged Israel and Judah with Mosaic covenant violation (indictment in Jer 9:13–14; Ezek 22:26; Isa 5:24), called them back to covenant faithfulness (instruction in Amos 5:14–15; Mal 4:4[3:22]), warned them of the covenant curses (Jer 44:23; Mal 2:2), and promised the covenant restoration blessings for those who would learn from the divine discipline (Jer 31:31–34; Isa 19:24–25). Yahweh condemned Israel’s lack of covenant loyalty but promised a day when he would cause loyalty in a new covenant (Jeremiah). He noted how Judah’s evil forced his presence to depart from Jerusalem, but he foretold that he would one day place his Spirit on every individual covenant member, thus enabling obedience (Ezekiel). He emphasized how the people rejected his kingship and lacked spiritual senses, but he predicted a day when he would reign universally through a messianic servant-king in a new creation filled with peoples from all nations cherishing his glory (Isaiah). Finally, while he stressed Israel’s spiritual unfaithfulness, he assured them of his faithfulness and that he would one day judge and renew the world (The Twelve minor prophets). Yahweh would triumph over evil through a Davidic king (Jer 23:5–6; Ezek 37:24; Isa 9:6–7; Hos 3:5) who would, through his substitutionary death (Isa 53:5–6, 11–12; Zech 12:10; 13:1), lead a second exodus that would redeem people from every nation (Jer 23:7–8; Isa 11:10–12, 16; 49:6; Zech 10:10–12) and establish a new creation (Isa 11:9; 65:17–18, 25). Until then, Israel needed to “remember the law of my servant Moses” (Mal 4:4[3:22]).

The Writings

Like the Prophets though in reverse order, the Writings include both commentary and narrative. The commentary heightens anticipation for God’s messianic kingdom by clarifying for the remnant how to live according to this hope (Former Writings), and then the narrative emphasizes God’s absolute sovereignty and commitment to his kingdom purposes begun with Adam (Latter Writings).

The movement from longest to shortest books in the Former Writings situates the messianic Psalter at the head. Nevertheless, the small story of Ruth prefaces the Psalms, which calls one to read the former in the context of Davidic messianic hope. Just as God delivered David’s ancestors from exile through a kinsman redeemer from Bethlehem, he would do so again in a comparable pattern for David’s descendants. With predictive force, the Psalter then supplies the prayers of the suffering and triumphant anointed king and the songs of those he saves. Job portrays Yahweh as completely sovereign and as worth fearing simply because of who he is and not because of the physical blessings he gives or removes. Proverbs portrays the wisdom that will embody the messianic king and that all hoping in him should pursue. Ecclesiastes calls all God’s followers to fear him as the wise Shepherd and to keep his commands, even amid life’s enigmas. Song of Songs celebrates marital love as a means for developing hope in being part of the bride of the coming anointed king. Then Lamentations recalls Judah and Jerusalem’s destruction from Kings’s conclusion and readies the reader to transition back into the narrative.

The Latter Writings continue the Old Testament’s story. The narrative in Daniel opens in Babylonian exile, where Kings’s narrative left off. It stresses that Yahweh is sovereign over the present and future and that his kingdom through the messianic Son of Man will overcome every other kingdom. Esther then highlights how God preserved his people through potential extermination, and Ezra-Nehemiah details how King Cyrus of Persia permitted an Israelite remnant to return to the land and rebuild Jerusalem’s city and temple. Nevertheless, it also clarifies that the full restoration was far from accomplished, for covenant rebellion persisted, the messianic priest-king had yet to come, and the new creation had not dawned. Chronicles ends Jesus’s Bible beginning with Adam and by focusing on the centrality of worship and Davidic kingdom hope. Its opening genealogies in 1 Chronicles 1–9 identify that what the Lord started with Adam he continues and that all history since Adam was preparing for the coming of David. The story then proceeds by recalling Israel’s fate from David until Judah’s exile and Cyrus’s decree (1Chr 10–2Chr 36). Cyrus’s decree ends the book (2Chr 36:20–23), moving the reader to anticipate the coming Servant-king, whom Isaiah said would follow Cyrus (Isa 44:28–45:1) and bring full reconciliation with God (Isa 53:11–12; cf. Dan 9:24 with 9:1–2). The Old Testament closes, therefore, by demanding a sequel and anticipating Jesus’s fulfillment.

The Message and Function of the Old Testament in the Biblical Canon

The Old Testament is Christian Scripture, “written for our instruction” (Rom 15:4; cf. 1Cor 10:11). From a distance, the prophets of old saw and savored the coming Messiah and his mission (Matt 13:17; Luke 10:24; John 1:45; 5:39, 46; 8:56; 1Pet 1:10–11). To “understand the Scriptures” in Jesus’s Bible is to grasp a message focused on the Messiah’s tribulation, triumph, and global salvation (Luke 24:45–47; Acts 26:22–23; cf. 1:3, 8; 3:18, 24; 10:43).

Yahweh revealed to those very prophets “that they were serving not themselves but you” (1Pet 1:12). That is, the saints who wrote the Old Testament recognized that their words would principally be (Deut 29:4[3] with 30:8; Jer 30:2–3 with 30:24; Isa 29:10–11 with 29:18 and 30:8) and, at times, exclusively be (Dan 12:7–10) for those living in the new covenant age of restoration (cf. Mark 4:11–13; Rom 16:25–26; 2Cor 3:14). What they anticipated, Christ now realizes: “The Law and the Prophets were until John; since then, the good news of the kingdom of God is preached” (Luke 16:16; cf. Matt 11:12–13; 1Cor 10:11; Gal 4:4; Heb 1:1–2).

Everything the Law and Prophets foretold, God has fulfilled and will finalize, including all things concerning the Son (Luke 24:27, 44; cf. Matt 5:18–19). “All the promises of God find their Yes in him” (2Cor 1:20). The very Word we are to “preach” (2Tim 4:2) and the very Scripture that is “breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2Tim 3:16) includes “the sacred writings” of the Old Testament, “which are able to make you wise for salvation through faith in Christ Jesus” (2Tim 3:15).

May Christians today increasingly cherish “the whole counsel of God” (Acts 20:27), studying and celebrating God’s revealed purposes climaxing in Christ from creation to consummation and from Genesis to Revelation. All of Scripture is about the God who reigns, saves, and satisfies through covenant for his glory in Christ, and the Old Testament expresses this glorious message.

Further Reading

The Texts of the Old Testament

• Brotzman, Ellis R., and Eric J. Tully. Old Testament Textual Criticism: A Practical Introduction . 2nd ed. Grand Rapids: Baker Academic, 2016.
• Gentry, Peter J. “The Text of the Old Testament.” JETS 52 (2009): 19–45.
• Wegner, Paul D. The Journey from Texts to Translations: The Origin and Development of the Bible . Grand Rapids: Baker Books, 1999.
• Beckwith, Roger T. “The Canon of Scripture.” Pages 27–34 in New Dictionary of Biblical Theology . Edited by T. Desmond Alexander and Brian S. Rosner. Downers Grove, IL: InterVarsity Press, 2000.
• Beckwith, Roger T. The Old Testament Canon of the New Testament Church and Its Background in Early Judaism . Grand Rapids: Eerdmans, 1985.
• Dempster, Stephen G. “Canons on the Right and Canons on the Left: Finding a Resolution in the Canon Debate.” JETS 52 (2009): 47–77.
• House, Paul R. “Canon of the Old Testament.” Pages 134–55 in Foundations for Biblical Interpretation: A Complete Library of Tools and Resources . Edited by David S. Dockery, Kenneth A. Mathews, and Robert B. Sloan. Nashville: Broadman & Holman, 1994.
• Spellman, Ched. Toward a Canon-Conscious Reading of the Bible: Exploring the History and Hermeneutics of the Canon . New Testament Monographs 34. Sheffield: Sheffield Phoenix Press, 2014.

The Reliability of the Old Testament

• Hoffmeier, James K., and Dennis R. Magary, eds. Do Historical Matters Matter to Faith? A Critical Appraisal of Modern and Postmodern Approaches to Scripture . Wheaton, IL: Crossway, 2012.
• Kitchen, K. A. On the Reliability of the Old Testament . Grand Rapids: Eerdmans, 2003.
• Long, V. Philips. The Art of Biblical History . Foundations of Contemporary Interpretation 5. Grand Rapids: Zondervan, 1994.
• Millard, A. R., James K. Hoffmeier, and David W. Baker, eds. Faith, Tradition, and History: Old Testament Historiography in Its Near Eastern Context . Winona Lake, IN: Eisenbrauns, 1994.

The Message and Interpretation of the Old Testament

• Dempster, Stephen G. Dominion and Dynasty: A Biblical Theology of the Hebrew Bible . NSBT 15. Downers Grove, IL: InterVarsity Press, 2003.
• DeRouchie, Jason S. How to Understand and Apply the Old Testament: Twelve Steps from Exegesis to Theology . Phillipsburg, NJ: P&R Publishing, 2017.
• DeRouchie, Jason S., ed. What the Old Testament Authors Really Cared About: A Survey of Jesus’ Bible . Grand Rapids: Kregel, 2013.
• Gentry, Peter J., and Stephen J. Wellum. God’s Kingdom through God’s Covenants: A Concise Biblical Theology . Wheaton, IL: Crossway, 2015.
• Goldsworthy, Graeme. According to Plan: The Unfolding Revelation of God in the Bible . Downers Grove, IL: InterVarsity Press, 1991.
• Roberts, Vaughan. God’s Big Picture: Tracing the Storyline of the Bible . Downers Grove, IL: InterVarsity Press, 2002.
• Van Pelt, Miles V., ed. A Biblical-Theological Introduction to the Old Testament: The Gospel Promised . Wheaton, IL: Crossway, 2016.

This essay is part of the The Gospel Coalition Bible Commentary , edited by Phil Thompson. This essay is freely available under Creative Commons License with Attribution-ShareAlike, allowing users to share it in other mediums/formats and adapt/translate the content as long as an attribution link, indication of changes, and the same Creative Commons License applies to that material. If you are interested in translating our content or are interested in joining our community of translators,  please reach out to us .

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NPR in Turmoil After It Is Accused of Liberal Bias

An essay from an editor at the broadcaster has generated a firestorm of criticism about the network on social media, especially among conservatives.

By Benjamin Mullin and Katie Robertson

NPR is facing both internal tumult and a fusillade of attacks by prominent conservatives this week after a senior editor publicly claimed the broadcaster had allowed liberal bias to affect its coverage, risking its trust with audiences.

Uri Berliner, a senior business editor who has worked at NPR for 25 years, wrote in an essay published Tuesday by The Free Press, a popular Substack publication, that “people at every level of NPR have comfortably coalesced around the progressive worldview.”

Mr. Berliner, a Peabody Award-winning journalist, castigated NPR for what he said was a litany of journalistic missteps around coverage of several major news events, including the origins of Covid-19 and the war in Gaza. He also said the internal culture at NPR had placed race and identity as “paramount in nearly every aspect of the workplace.”

Mr. Berliner’s essay has ignited a firestorm of criticism of NPR on social media, especially among conservatives who have long accused the network of political bias in its reporting. Former President Donald J. Trump took to his social media platform, Truth Social, to argue that NPR’s government funding should be rescinded, an argument he has made in the past.

NPR has forcefully pushed back on Mr. Berliner’s accusations and the criticism.

“We’re proud to stand behind the exceptional work that our desks and shows do to cover a wide range of challenging stories,” Edith Chapin, the organization’s editor in chief, said in an email to staff on Tuesday. “We believe that inclusion — among our staff, with our sourcing, and in our overall coverage — is critical to telling the nuanced stories of this country and our world.” Some other NPR journalists also criticized the essay publicly, including Eric Deggans, its TV critic, who faulted Mr. Berliner for not giving NPR an opportunity to comment on the piece.

In an interview on Thursday, Mr. Berliner expressed no regrets about publishing the essay, saying he loved NPR and hoped to make it better by airing criticisms that have gone unheeded by leaders for years. He called NPR a “national trust” that people rely on for fair reporting and superb storytelling.

“I decided to go out and publish it in hopes that something would change, and that we get a broader conversation going about how the news is covered,” Mr. Berliner said.

He said he had not been disciplined by managers, though he said he had received a note from his supervisor reminding him that NPR requires employees to clear speaking appearances and media requests with standards and media relations. He said he didn’t run his remarks to The New York Times by network spokespeople.

When the hosts of NPR’s biggest shows, including “Morning Edition” and “All Things Considered,” convened on Wednesday afternoon for a long-scheduled meet-and-greet with the network’s new chief executive, Katherine Maher , conversation soon turned to Mr. Berliner’s essay, according to two people with knowledge of the meeting. During the lunch, Ms. Chapin told the hosts that she didn’t want Mr. Berliner to become a “martyr,” the people said.

Mr. Berliner’s essay also sent critical Slack messages whizzing through some of the same employee affinity groups focused on racial and sexual identity that he cited in his essay. In one group, several staff members disputed Mr. Berliner’s points about a lack of ideological diversity and said efforts to recruit more people of color would make NPR’s journalism better.

On Wednesday, staff members from “Morning Edition” convened to discuss the fallout from Mr. Berliner’s essay. During the meeting, an NPR producer took issue with Mr. Berliner’s argument for why NPR’s listenership has fallen off, describing a variety of factors that have contributed to the change.

Mr. Berliner’s remarks prompted vehement pushback from several news executives. Tony Cavin, NPR’s managing editor of standards and practices, said in an interview that he rejected all of Mr. Berliner’s claims of unfairness, adding that his remarks would probably make it harder for NPR journalists to do their jobs.

“The next time one of our people calls up a Republican congressman or something and tries to get an answer from them, they may well say, ‘Oh, I read these stories, you guys aren’t fair, so I’m not going to talk to you,’” Mr. Cavin said.

Some journalists have defended Mr. Berliner’s essay. Jeffrey A. Dvorkin, NPR’s former ombudsman, said Mr. Berliner was “not wrong” on social media. Chuck Holmes, a former managing editor at NPR, called Mr. Berliner’s essay “brave” on Facebook.

Mr. Berliner’s criticism was the latest salvo within NPR, which is no stranger to internal division. In October, Mr. Berliner took part in a lengthy debate over whether NPR should defer to language proposed by the Arab and Middle Eastern Journalists Association while covering the conflict in Gaza.

“We don’t need to rely on an advocacy group’s guidance,” Mr. Berliner wrote, according to a copy of the email exchange viewed by The Times. “Our job is to seek out the facts and report them.” The debate didn’t change NPR’s language guidance, which is made by editors who weren’t part of the discussion. And in a statement on Thursday, the Arab and Middle Eastern Journalists Association said it is a professional association for journalists, not a political advocacy group.

Mr. Berliner’s public criticism has highlighted broader concerns within NPR about the public broadcaster’s mission amid continued financial struggles. Last year, NPR cut 10 percent of its staff and canceled four podcasts, including the popular “Invisibilia,” as it tried to make up for a $30 million budget shortfall. Listeners have drifted away from traditional radio to podcasts, and the advertising market has been unsteady.

In his essay, Mr. Berliner laid some of the blame at the feet of NPR’s former chief executive, John Lansing, who said he was retiring at the end of last year after four years in the role. He was replaced by Ms. Maher, who started on March 25.

During a meeting with employees in her first week, Ms. Maher was asked what she thought about decisions to give a platform to political figures like Ronna McDaniel, the former Republican Party chair whose position as a political analyst at NBC News became untenable after an on-air revolt from hosts who criticized her efforts to undermine the 2020 election.

“I think that this conversation has been one that does not have an easy answer,” Ms. Maher responded.

Benjamin Mullin reports on the major companies behind news and entertainment. Contact Ben securely on Signal at +1 530-961-3223 or email at [email protected] . More about Benjamin Mullin

Katie Robertson covers the media industry for The Times. Email:  [email protected]   More about Katie Robertson