Guided Close Reading with the KJ3 Literal Translation
These 20 exercises develop close reading skills using passages from the KJ3 (King James 3) Literal Translation. The KJ3 follows the original Hebrew and Greek word order more closely than other translations, making it excellent for careful textual analysis.
Skills Practiced: Context clues, vocabulary in context, inference, main idea identification, literary analysis, and textual comparison.
26And God said, let Us make man in Our image, according to Our likeness; and let them have dominion over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over every creeping thing creeping on the earth.
27And God created the man in His own image; in the image of God He created him. He created them male and female.
28And God blessed them; and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and have dominion over the fish of the seas, and over birds of the heavens, and over every living creature moving on the earth.
The word "likeness" appears alongside "image." Based on how both words are used, what do you think "likeness" means in this context? How is it similar to or different from "image"?
The word "dominion" is used twice in this passage. List all the things over which humans are given dominion. Based on this list, what does "dominion" seem to mean?
The word "subdue" appears in verse 28. Looking at the words around it ("fill the earth," "have dominion"), what action do you think "subdue" describes?
Why do you think the passage uses "Us" and "Our" (plural) in verse 26, but "His" and "He" (singular) in verse 27? What might this suggest?
1In the beginning was the Word, and the Word was with God, and the Word was God.
2He was in the beginning with God.
3All things came into being through Him, and without Him not even one thing came into being that has come into being.
4In Him was life, and the life was the light of men;
5and the light shines in the darkness, and the darkness did not overtake it.
14And the Word became flesh and tabernacled among us. And we beheld His glory, glory as of an only begotten One from the Father, full of grace and of truth.
"The Word" (Greek: Logos) is used as a title for someone. Who is being described as "the Word"? What evidence from the passage supports your answer?
The passage says the darkness "did not overtake" the light. What are two possible meanings of "overtake"? (Hint: Think about both understanding something AND defeating something.)
The word "tabernacled" is unusual. A tabernacle was a tent used as a portable dwelling place. What does it mean that the Word "tabernacled" among us? Why might the author use this word instead of simply "lived"?
The passage uses contrasting pairs: light/darkness, life/death implied. Find another contrasting pair and explain what it adds to the meaning.
1Now faith is the essence of things being hoped, the evidence of things not being seen.
2For by this the elders obtained witness.
3By faith we understand the ages to have been framed by a Word of God, so that the things being visible should not come into being out of things being seen.
6But without faith it is impossible to be pleasing to God. For it is necessary for the one drawing near to God to believe that He is, and that He becomes a rewarder to the ones seeking Him out.
Verse 1 defines faith using two key words: "essence" and "evidence." The "essence" refers to the underlying substance or reality. What does it mean that faith is the essence of hoped-for things?
Evidence usually refers to proof we can see or verify. How can faith be "evidence" of things NOT seen? This seems contradictory—explain the paradox.
Verse 6 says God is a "rewarder" to those who seek Him. What kind of seeker is being described? What two beliefs must this seeker have?
Verse 3 describes creation as "things visible" coming from "things not seen." How does this connect back to the definition of faith in verse 1?
10For the rest, my brothers, be made powerful in the Lord and in the might of His strength.
11Put on the full armor of God, for you to be able to stand against the wiles of the devil,
12because our wrestling is not against flesh and blood, but against the rulers, against the authorities, against the worldrulers of the darkness of this age, against the spiritual powers of evil in the heavenlies.
13Because of this, take up the full armor of God that you may be able to withstand in the evil day, and having worked out all things, to stand.
14Therefore stand firm, "having girded your loins about with truth" and having put on the breastplate of righteousness,
15and having shod the feet with the preparation of the "gospel of peace."
16Above all, taking up the shield of faith, with which you will be able to quench all the darts of the evil one having been made fiery.
17Also, take "the helmet of salvation," and the sword of the Spirit which is the Word of God.
The word "wiles" describes the devil's tactics. Based on the military imagery (armor, wrestling, darts), what kind of attacks do "wiles" suggest—direct or indirect? Explain.
Create a chart matching each piece of armor with its spiritual meaning:
| Armor Piece | Spiritual Meaning |
|---|---|
| Belt | |
| Breastplate | |
| Footwear | |
| Shield | |
| Helmet | |
| Sword |
The verb "quench" means to extinguish (like putting out a fire). Why is this word particularly appropriate for "fiery darts"? What does faith do to these attacks?
Notice that five pieces of armor are defensive and one is offensive. Which is the offensive weapon? Why do you think there's only one?
1And the serpent was cunning above every animal of the field which Jehovah God had made. And he said to the woman, Is it true that God has said, You shall not eat from any tree of the garden?
2And the woman said to the serpent, We may eat of the fruit of the trees of the garden,
3but of the fruit of the tree in the midst of the garden, God has said, You shall not eat of it, and you shall not touch it, lest you die.
4And the serpent said to the woman, Dying you shall not die,
5for God knows that in the day you eat of it, even your eyes shall be opened, and you shall become like God, knowing good and evil.
6And the woman saw that the tree was good for food, and that to the eyes it was to be desired, and the tree was desirable to make one wise. And she took of its fruit and ate; and she also gave to her husband with her, and he ate.
7And the eyes of both of them were opened, and they knew that they were naked. And they sewed leaves of the fig tree, and made girdles for themselves.
The serpent asks, "You shall not eat from any tree?" But God only forbade ONE tree. How does the serpent's question twist God's command? What is the serpent trying to make God seem like?
Compare verse 3 with Genesis 2:17 (God's actual command). The woman adds something God didn't say: "and you shall not touch it." Why might she have added this? What does this addition suggest about her understanding?
In verse 6, the woman sees three appealing things about the tree. List them. How do these three things correspond to different types of temptation (physical, aesthetic, intellectual)?
The serpent promised their "eyes shall be opened" (v.5). In verse 7, their eyes ARE opened—but what do they see? How is this different from what the serpent implied they would see?
11And He said, A certain man had two sons.
12And the younger of them said to the father, Father give me that part of the property falling to me. And he divided the living to them.
13And not many days after, gathering up all things, the younger son went abroad to a distant country. And there he squandered his property, living dissolutely.
15-16And going, he was joined to one of the citizens of that country. And he sent him into his fields to feed pigs. And he longed to fill his stomach from the husks which the pigs ate, and no one gave to him.
17But coming to himself he said, How many servants of my father abound in bread, and I am perishing with famine.
18-19Rising up, I will go to my father, and I will say to him, Father, I sinned against Heaven and before you, and I am no longer worthy to be called your son. Make me as one of your hired servants.
20And rising up, he came to his father. But he yet being far away, his father saw him and was moved with compassion. And running, he fell on his neck and fervently kissed him.
22-24But the father said to his slaves, Bring out the best robe and clothe him, and give a ring to his hand and sandals to his feet. And bring the fattened calf, slaughter and let us eat and be merry; for this son of mine was dead, and lived again, and was lost, and was found.
Asking for an inheritance while the father is alive was deeply disrespectful—it was like saying "I wish you were dead." What does this request reveal about the son's attitude at the beginning?
The phrase "coming to himself" (v.17) is key. What does this idiom mean? What realization does he have?
The father was watching "while he was yet far away" (v.20). What does this detail suggest about the father's state of mind during the son's absence?
The robe, ring, and sandals were not just gifts but symbols of status. The ring indicated authority; sandals indicated he was a son (servants went barefoot). What is the father declaring by giving these items?
The son prepared a speech (v.18-19) asking to be made a servant. Does he get to finish this speech? What does the father's interruption tell us?
1-2And it happened after these things, testing Abraham, God said to him, Abraham! And he said, Behold me. And He said, Now take your son, Isaac, your only one whom you love, and go into the land of Moriah. And there offer him for a burnt offering on one of the mountains which I will say to you.
3And Abraham started up early in the morning and saddled his ass, and he took two of his youths with him, and his son Isaac. And he split wood for a burnt offering, and rose up and went to the place which God had said to him.
5And Abraham said to his young men, You stay here with the ass. I and the boy will go over there that we may worship and may return to you.
6-7And Abraham took the wood of the burnt offering and laid it on his son Isaac; and he took the fire and the knife in his hand. And the two went together. And Isaac spoke to his father Abraham and said, My father. And he said, Behold me. And he said, Behold, the fire and the wood! But where is the lamb for a burnt offering?
8And Abraham said, My son, God will see to the lamb for Himself for a burnt offering. And the two of them went together.
11-13And the Angel of Jehovah called to him from the heavens and said, Abraham! Abraham! And he said, Behold me. And He said, Do not lay your hand on the boy... For now I know that you are God-fearing, and you have not withheld your son, your only one, from Me. And Abraham lifted up his eyes and looked. And behold! A ram behind him was entangled in a thicket by its horns.
In verse 5, Abraham tells the servants, "we may worship and may return to you" (plural—both of them). What might this reveal about Abraham's faith or expectation?
Isaac's question (v.7) shows he is old enough to understand what a burnt offering requires. How might this conversation have been emotionally difficult for Abraham?
Abraham answers, "God will see to the lamb for Himself." Was this a lie, a hope, or a prophecy? Explain your reasoning using evidence from the passage.
The phrase "the two of them went together" appears twice (v.6, v.8). Why do you think this detail is repeated? What might it emphasize?
6And a day came when the sons of God came to present themselves before Jehovah. And Satan also came among them.
7And Jehovah said to Satan, From where have you come? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking up and down in it.
8And Jehovah said to Satan, Have you set your heart on My servant Job because there is none like him in the earth, a perfect and upright man, fearing God and turning away from evil?
9And Satan answered Jehovah and said, Does Job fear God for nothing?
10Have You not made a hedge for him, and for his house, and for all that is to him all around? You have blessed the work of his hands, and his livestock have increased in the land.
11But put out Your hand now, and touch against all which is to him, and see if he will not curse You to Your face.
12And Jehovah said to Satan, Behold, all that is to him is in your hand! Only, do not lay your hand on him. And Satan went out from the face of Jehovah.
Satan's accusation (v.9-11) can be summarized as a question about Job's motives. What is Satan claiming about WHY Job serves God? Put his accusation in your own words.
God describes Job as "perfect and upright." Satan doesn't dispute this. What does Satan dispute instead?
The word "hedge" (v.10) refers to a protective barrier. According to Satan, what has God's protection prevented from being tested?
God sets a limit: Satan cannot touch Job himself, only his possessions (v.12). Why might this limit be significant for understanding what the test is really about?
3Blessed are the poor in spirit! For theirs is the kingdom of the Heavens.
4Blessed are the ones mourning! For they shall be comforted.
5Blessed are the meek! For they shall inherit the earth.
6Blessed are they who hunger and thirst after righteousness! For they shall be filled.
7Blessed are the merciful! For they shall obtain mercy.
8Blessed are the pure in heart! For they shall see God.
9Blessed are the peacemakers! For they shall be called sons of God.
10Blessed are the ones who have been persecuted for righteousness' sake! For theirs is the kingdom of Heaven.
11-12Blessed are you when they shall reproach you, and persecute you, and shall say every evil word against you, lying, on account of Me. Rejoice and be exceeding joyful, for your reward is great in Heaven.
Each beatitude follows a pattern: "Blessed are [condition] for [promise]." Which conditions describe inner states and which describe actions?
Many of these statements seem paradoxical—the world would not consider mourners or the poor "blessed." What definition of "blessed" is Jesus using that differs from worldly success?
The first and eighth beatitudes both promise "the kingdom of Heaven." Why might Jesus frame the beatitudes this way (beginning and ending with the same promise)?
In ONE sentence, state the main theme that unites all the beatitudes. What kind of people does God favor?
1If I speak with the tongues of men and of angels, but do not have love, I have become as sounding brass or a clanging cymbal.
2And if I have prophecies, and know all mysteries and all knowledge, and if I have all faith so as to move mountains, but do not have love, I am nothing.
3And if I give out all my possessions, and if I give over my body that I be burned, but I do not have love, I am profited nothing.
4-7Love patiently endures, is kind; love is not envious; love boasts not itself, is not puffed up; does not behave unbecomingly, does not seek the things of itself, is not easily provoked, does not impute evil; does not rejoice over unrighteousness, but rejoices in the truth. Love quietly covers all things, believes all things, hopes all things, endures all things.
8Love never fails.
13And now faith, hope, and love, these three things remain; but the greatest of these is love.
Verses 1-3 list impressive abilities and sacrifices. Make a list of them. What point is Paul making by showing that even these things are worthless without love?
Verses 4-7 define love through characteristics. Count how many are positive (what love IS/DOES) versus negative (what love is NOT/doesn't do). What does this balance suggest about how we should understand love?
The phrase "love never fails" (v.8) comes right before Paul explains that prophecies, tongues, and knowledge will cease. What contrast is he drawing between love and spiritual gifts?
Why is love "the greatest" of faith, hope, and love? Use evidence from the passage to support your answer.
28But we know that to the ones loving God all things work together for good, to the ones being called out ones according to purpose;
31What then shall we say to these things? If God be for us, who can be against us?
32He who indeed did not spare His own Son, but gave Him over on behalf of us all, how will He not freely give all things to us with Him?
35Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?
37But in all these things we are more than a conqueror through Him loving us.
38-39For I am persuaded that neither death, nor life, nor angels, nor rulers, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus, our Lord.
Verse 32 contains an argument from greater to lesser: If God gave His Son (the greater gift), will He not also give other things (lesser gifts)? Put this argument in your own words.
Verses 35-39 list potential separators from God's love. Categorize them: Which are circumstances? Which are spiritual forces? Which are dimensions?
The phrase "more than a conqueror" is unusual—what is more than conquering? What might this phrase mean in the context of suffering (tribulation, distress, persecution)?
State the main idea of this passage in one sentence. What assurance is Paul giving believers?
2My brothers count it all joy when you fall into various trials,
3knowing that the testing of your faith works enduring patience.
4But let enduring patience have its perfective work, that you may be mature and complete, lacking in nothing.
5But if any of you lacks wisdom, let him ask from God, the One giving to all bountifully and not reproaching, and it will be given to Him.
6But let him ask in faith, doubting nothing. For the one doubting is like a wave of the sea, being driven by wind and being tossed;
7-8for do not let that man suppose that he will receive anything from the Lord; he is a double-souled man, unstable in all his ways.
12Blessed is the man who endures temptation, because, becoming approved, he will receive the crown of life which the Lord promised to the ones loving Him.
James presents a chain of cause and effect: Trials → Testing → Patience → ?. Complete the chain using verse 4. What is the ultimate goal of trials?
"Count it all joy" seems counterintuitive. Based on the passage, explain why trials can be considered joyful.
The "double-souled man" (v.8) is described as "unstable." Using the wave metaphor in verses 6-7, explain what being "double-souled" means.
How does the promise in verse 12 ("crown of life") connect to the theme of endurance throughout the passage?
30And taking it up, Jesus said, A certain man was going down from Jerusalem to Jericho, and fell among plunderers, who both stripping him and laying on blows, went away, leaving him being half dead.
31And by a coincidence, a certain priest was going on that road; and seeing him, he passed on the opposite side.
32And in the same way, a Levite, also being at the place, coming and seeing him, he passed on the opposite side.
33But a certain traveling Samaritan came upon him, and seeing him, he was filled with pity.
34-35And coming near, he bound up his wounds, pouring on oil and wine; and putting him on his beast, he brought him to an inn and cared for him. And going forth on the morrow, taking out two denarii, he gave them to the innkeeper, and said to him, Care for him, and whatever more you spend, on my return I will repay you.
36-37Which, therefore, of these three seems to you to have become a neighbor to the one having fallen among the plunderers? And he said, The one doing the deed of mercy with him. Then Jesus said to him, Go, and you do likewise.
Why is it ironic that the priest and Levite (religious leaders) pass by, while the Samaritan (a religious outsider) helps? What point is Jesus making about true religion?
The text repeats "passed on the opposite side" for both the priest and Levite. Why does Jesus emphasize that they didn't just fail to help, but actively moved away?
List all the specific actions the Samaritan takes to help. What do these details add to the story that simply saying "he helped him" would not?
Jesus asks "Who became a neighbor?" not "Who had a neighbor?" What's the difference between these questions? What does Jesus want us to understand about being a neighbor?
35-36And evening having come, He said to them on that day, let us pass over to the other side. And leaving the crowd they took Him along in the boat as He was. And other small boats also were with Him.
37And a great windstorm occurred, and the waves beat into the boat so that it was filled already.
38And He was on the stern, sleeping on the headrest. And they awakened Him, and said to Him, Teacher, does it not matter to You that we are perishing?
39And being awakened, He rebuked the wind, and said to the sea, Silence! Be muzzled! And the wind ceased, and there was a great calm.
40And He said to them, Why are you so fearful? How do you not have faith?
41And they feared a great fear and said to one another, Who then is this, that even the wind and the sea obey Him?
The passage contains a dramatic contrast: "great windstorm" (v.37) → "great calm" (v.39) → "great fear" (v.41). What is significant about this progression of "great" things?
Jesus is sleeping through a storm violent enough to fill the boat. What does this detail reveal about Jesus? Why might the author include it?
The disciples' question (v.38) accuses Jesus: "Does it not matter to You that we are perishing?" But Jesus responds with His own question about their fear and faith (v.40). How does this exchange reframe the situation?
Jesus speaks to the storm as if it were a wild animal: "Silence! Be muzzled!" What does this personification suggest about Jesus' authority?
The disciples end up afraid even after the storm is calmed. What are they now afraid of? Why might they be more afraid after seeing Jesus' power than they were during the storm?
24Therefore everyone who hears these Words from Me, and does them, I will compare him to a wise man who built his house on the rock;
25and the rain came down, and the rivers came up, and the winds blew, and fell against that house; but it did not fall, for it had been founded on the rock.
26And everyone who hears these words of Mine, and who does not do them, he shall be compared to a foolish man who built his house on the sand;
27and the rain came down, and the rivers came up, and the winds blew and beat against that house; and it fell, and great was the fall of it.
28-29And it happened, when Jesus had finished these words, the crowds were astonished at His doctrine. For He was teaching them as having authority, and not as the scribes.
The parable presents two parallel scenarios. Fill in this comparison chart:
| Wise Builder | Foolish Builder | |
|---|---|---|
| Hears words? | ||
| Does them? | ||
| Foundation | ||
| Storm hits? | ||
| Result |
Both builders face the same storm (rain, rivers, wind). What does the storm represent in real life? Why is it significant that both builders face it?
The key difference is not hearing but DOING. Both hear Jesus' words. What distinguishes wisdom from foolishness according to this parable?
The phrase "great was the fall" emphasizes the disaster. Why does Jesus end on this dramatic note rather than restating the lesson?
1-2And Jehovah answered Job out of the tempest and said: Who is this that darkens counsel by words without knowledge?
3Now gird up your loins like a man, for I will question you; and you make Me know.
4Where were you when I founded the earth? Declare if you know understanding.
5Who has set its dimensions, for you know? Or who has stretched a line on it?
6-7On what were its bases sunk? Or who cast its cornerstone, when the morning stars sang together, and all the sons of God shouted for joy?
8-9Or who shut up the sea with doors, when it burst out; it came forth from the womb? When I made the clouds for its clothing, and darkness its navel-band;
10-11and I broke My limit on it and set bars and doors; and I said, You shall come to here, but do not add; and here your proud waves shall be set?
12Did you order the morning from your days, and caused the dawn to know its place?
Count the rhetorical questions in this passage. What effect does this rapid series of questions have on the reader? How might Job feel hearing them?
God describes creation using construction imagery: "founded," "dimensions," "line," "bases," "cornerstone." What does this architectural language emphasize about how the earth was made?
In verses 8-11, the sea is described as being "shut up with doors" and having limits set. What does this personification of the sea suggest about God's power over nature?
None of these questions require answers—Job cannot answer them. What is God's purpose in asking unanswerable questions? What is Job meant to understand?
1-2And Moses was tending the flock of his father-in-law Jethro, the priest of Midian. And he led the flock behind the wilderness and came to the mountain of God, to Horeb. And the Angel of Jehovah appeared to him in a flame of fire from the middle of a thorn-bush. And he looked, and behold, the thorn-bush was burning with fire, and the thorn-bush was not burned up!
3-4And Moses said, I will turn aside now and see this great sight, why the thorn-bush is not burned up. And Jehovah saw that he turned aside to see, and God called to him from the midst of the thorn-bush, and said, Moses! Moses! And he said, Behold me.
5-6And He said, Do not come near here. Pull off your sandals from your feet, for the place on which you are standing is holy ground. And He said, I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face, for he feared to look upon God.
10-11And now, come, and I will send you to Pharaoh, and you bring My people out, the sons of Israel out of Egypt. And Moses said to God, Who am I that I should go to Pharaoh, and that I should bring out the sons of Israel from Egypt?
12-14And He said, I will be with you... And Moses said to God, Behold, I shall come to the sons of Israel and say to them, the God of your fathers has sent me to you; and they will say to me, What is His name? What shall I say to them? And God said to Moses, I AM THAT I AM; and He said, You shall say this to the sons of Israel, I AM has sent me to you.
The burning bush burned but "was not burned up." What might this paradoxical image symbolize about God's presence?
Moses asks "Who am I?" (v.11), but God's answer focuses on "I will be with you" (v.12). How does God's response redirect Moses' concern? What does this suggest about the source of Moses' adequacy for the task?
The name "I AM THAT I AM" (Hebrew: YHWH) is related to the verb "to be." What does this name reveal about God's nature? How is it different from the names of other ancient gods?
Moses was a shepherd in the wilderness for 40 years before this call. How might this humble occupation have prepared him to lead Israel through the wilderness?
16And Ruth said, Do not entreat me to leave you, to turn back from following you. For where you go, I will go. And where you stay, I will stay. Your people shall be my people, and your God my God.
17Where you die, I will die, and there I will be buried. May Jehovah do to me, and more so, if anything but death part you and me.
18And she saw that she had made herself strong to go with her; and she ceased to speak to her.
19-20And they went, both of them, until they came into Beth-lehem. And it happened as they came into Beth-lehem, all the city was moved at them. And they said, Is this Naomi? And she said to them, Do not call me Naomi. Call me Bitterness, for the Almighty has dealt bitterly with me.
21I went out full, and Jehovah has brought me back empty. Why do you call me Naomi, since Jehovah has set His eye against me, and the Almighty has done evil to me?
22And Naomi returned, and Ruth the Moabitess, her daughter-in-law with her, who returned from the fields of Moab. And they came to Bethlehem at the beginning of barley harvest.
Ruth's speech (v.16-17) contains four commitments. List each one and explain what Ruth is giving up or taking on:
Naomi wants to be called "Bitterness" instead of "Pleasant." She says she left "full" and returned "empty." Yet Ruth is standing right beside her. What does this reveal about Naomi's emotional state? Is she seeing clearly?
The passage emphasizes Ruth is a "Moabitess" (foreigner). Yet she commits to Israel's God and people. How does her foreign identity make her commitment even more remarkable?
The passage ends with "the beginning of barley harvest." Why might this detail be significant? What might it foreshadow about their future?
1-4And it happened in those days, a decree went out from Caesar Augustus for all the habitable world to be registered... And Joseph also went from Galilee, out of the city of Nazareth to Judea, to the city of David which is called Bethlehem, because of his being of the house and family of David,
5-7to be registered with Mary, the one having been betrothed to him as wife, she being pregnant. And it happened as they were there, the days were fulfilled for her to bear. And she bore her son, the First-born. And she wrapped Him and laid Him in the manger, because there was no place for them in the inn.
8-9And shepherds were in the same country living in the fields and keeping guard over their flock by night. And, behold, an angel of the Lord came on them. And the glory of the Lord shone around them. And they feared a great fear.
10-12And the angel said to them, Do not fear. For, behold, I proclaim good news to you, a great joy, which will be to all people, because today a Savior, who is Christ the Lord, was born to you in the city of David. And this is the sign to you: You will find a babe having been wrapped, lying in the manger.
13-14And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, Glory to God in the highest, and peace on earth, good will among men.
The passage mentions two rulers: Caesar Augustus (who commands the whole world) and Jesus (called "Christ the Lord"). What contrast is Luke drawing between worldly power and divine power?
The "sign" given to the shepherds is unexpected: a baby in a manger (animal feeding trough). Why is this an ironic sign for "Christ the Lord"? What does it suggest about this King?
Why are shepherds (low-status workers) the first to hear the announcement, rather than priests, kings, or scholars? What might this choice reveal about Jesus' mission?
The angels announce "peace on earth" at the birth of one called "Lord" (a title for rulers). How do these themes of peace and lordship connect? What kind of king is being announced?
1And I saw a new heaven and a new earth, for the first heaven and the first earth passed away, and the sea not still is.
2And I, John, saw the holy city, New Jerusalem, coming down out of Heaven from God, having been prepared as a bride, having been adorned for her Husband.
3And I heard a great voice out of Heaven, saying, Behold, the tabernacle of God with men! And He will tabernacle with them, and they will be His peoples, and God Himself will be with them as their God.
4And God will wipe away every tear from their eyes. And death shall be no longer, nor mourning, nor outcry, nor will there be pain still; for the first things passed away.
5And the One sitting on the throne said, Behold! I make all things new. And He says to me, Write, because these words are faithful and true.
6And He said to me, It is done! I am the Alpha and the Omega, the Beginning and the End. To the one thirsting, I will freely give of the fountain of the water of life.
7The one overcoming will inherit all things, and I will be God to him, and he will be the son to Me.
Genesis 3 introduced death, pain, and separation from God because of sin. List the things that verse 4 says will be "no longer." How does this reverse the effects of the Fall?
The phrase "God will tabernacle with them" echoes John 1:14 (the Word "tabernacled" among us). What is the ultimate fulfillment of God dwelling with humanity?
"Alpha and Omega" are the first and last letters of the Greek alphabet. "Beginning and End" explains the title. What does this name reveal about God's relationship to all of history?
In Genesis 1, God created and pronounced things "good." In Revelation 21:5, God says "I make all things new." What is the difference between the original creation and this new creation?
This passage describes the final chapter of the biblical story. In one paragraph, explain how this ending connects to the beginning (Genesis) and the middle (the Gospels) of the Bible's narrative.
These exercises are designed for discussion and reflection. Many questions have multiple valid interpretations. The following are sample responses to help guide discussion, not definitive answers.
1. "Likeness" and "image" are parallel terms reinforcing each other. While "image" suggests representation, "likeness" emphasizes resemblance—humans reflect God's nature.
2. Dominion includes: fish, birds, cattle, all earth, every creeping thing. "Dominion" means rulership, authority, or stewardship over creation.
3. "Subdue" in context means to bring under control, cultivate, or develop. It's paired with filling and ruling—active management of the earth.
4. The plural "Us/Our" followed by singular "His/He" has been interpreted as: the Trinity, divine council, or plural of majesty. It suggests complexity within God's unity.
1. The serpent's question exaggerates God's restriction, making God seem overly restrictive and stingy. God had given permission for ALL trees except one; the serpent implies prohibition of all.
2. The woman added "you shall not touch it," perhaps as a protective buffer or misremembering. This addition suggests she may have been adding to God's word, making it easier to rationalize transgression.
3. Three appeals: (1) good for food (physical/appetite), (2) pleasant to the eyes (aesthetic/desire), (3) desirable for wisdom (intellectual/pride).
4. The serpent implied they'd see like God—gaining divine knowledge. Instead, they saw their own nakedness—gaining shame and self-consciousness. The "opened eyes" brought awareness of their vulnerability and separation from God.
1. The irony is that religious title doesn't guarantee religious behavior. The despised outsider demonstrates true religion through action, while the religious professionals fail. True religion is shown in deeds, not status.
2. "Passed on the opposite side" shows deliberate avoidance, not just neglect. They made an effort to distance themselves, perhaps fearing ritual defilement from what might be a corpse.
3. Samaritan's actions: bound wounds, applied oil and wine, put him on his animal, brought him to an inn, paid for his care, promised to cover additional costs. These details show sacrificial, ongoing, costly compassion—not just a one-time gesture.
4. "Who had a neighbor" asks about proximity; "Who became a neighbor" asks about action. Jesus redefines neighbor from a noun (someone near you) to a verb (someone you draw near to). Being a neighbor is about what you do, not where you live.