Appendix A
This index lists every major Scripture passage discussed in All Things New, organized by biblical book in canonical order. Each entry includes the chapter(s) where the passage is discussed and a brief note on its significance in the book’s argument. Passages marked with an asterisk (*) receive their fullest exegetical treatment in the chapter listed first.
Genesis 1:1–2:3 — (Chapters 2, 26, 32)
The creation narrative as the foundation for the biblical story of creation, fall, and restoration. God made all things good—the universalist argues that God will not rest until all things are made good again.
Genesis 1:26–27 — (Chapters 2, 24, 31)
Humanity created in the imago Dei. Every person bears God’s image, grounding the universalist claim that God values and pursues every human being.
Genesis 3:1–24 — (Chapters 4, 14, 26)
The fall of humanity. The pattern of creation–fall–restoration is the biblical narrative itself, not a gnostic import (contra McClymond).
Genesis 12:1–3 — (Chapters 1, 14, 20)
The Abrahamic covenant: “In you all the families of the earth shall be blessed.” The scope of God’s promise is universal from the beginning.
Genesis 22:18 — (Chapters 14, 20)
Reiteration of the Abrahamic promise that all nations will be blessed through Abraham’s offspring, pointing to the universal scope of God’s redemptive plan.
*Genesis 35:18 — (Chapter 31)
Rachel’s soul departing at death. Evidence for substance dualism—the soul as a real entity that leaves the body.
Exodus 3:2–6 — (Chapters 9, 18)
The burning bush: fire that does not consume. An image of divine presence that purifies without destroying, relevant to the universalist understanding of God’s purifying fire.
Exodus 34:6–7 — (Chapters 24, 32)
God’s self-revelation as merciful, gracious, slow to anger, and abounding in steadfast love. A foundational text for understanding the character of God that drives the universalist case.
Deuteronomy 32:22 — (Chapter 16)
God’s anger described as a fire that burns to the depths of Sheol. Addressed in the context of whether Old Testament fire imagery implies permanent destruction or purifying judgment.
Deuteronomy 32:39 — (Chapters 24, 31)
“I kill and I make alive; I wound and I heal.” God’s sovereign power over life and death, and His pattern of bringing life out of death.
*1 Samuel 28:11–19 — (Chapter 31)
The appearance of Samuel’s spirit at Endor. Evidence for the conscious survival of the soul after death and a key text for substance dualism.
*1 Kings 17:21–22 — (Chapter 31)
Elijah prays for the child’s soul to return. The soul (nephesh) departs and returns to the body, supporting substance dualism.
Psalm 16:10 — (Chapters 21, 31)
God will not abandon the soul to Sheol. Messianic and anthropological significance—the soul exists in Sheol and God is present there.
Psalm 22:27–29 — (Chapters 14, 20)
All the ends of the earth will remember and turn to the Lord, and all families of nations will worship before Him. A universalist hope embedded in the Psalms.
Psalm 30:5 — (Chapters 15, 24)
“His anger is but for a moment; his favor is for a lifetime.” The temporary nature of God’s anger versus the permanence of His favor—key to the UR reading of judgment texts.
Psalm 86:9 — (Chapters 20, 32)
All nations will come and worship before God. Another universalist hope passage from the Psalms.
Psalm 103:8–14 — (Chapters 24, 32)
God’s compassion, His refusal to keep His anger forever, and His fatherly knowledge of human frailty. Central to the argument that God’s character demands restorative, not terminal, judgment.
Psalm 110:1 — (Chapters 14, 23)
The Lord says to the Messiah: “Sit at my right hand until I make your enemies your footstool.” Addressed in the context of Christ’s reign and the scope of His victory.
Psalm 139:7–12 — (Chapters 24, 31)
God’s inescapable presence, even in Sheol. If God is present everywhere, His love reaches everywhere—including beyond death.
Psalm 145:9 — (Chapters 24, 32)
“The Lord is good to all, and his mercy is over all that he has made.” The universal scope of God’s goodness.
*Ecclesiastes 12:7 — (Chapter 31)
“The dust returns to the earth as it was, and the spirit returns to God who gave it.” A key Old Testament text for substance dualism and the survival of the spirit after death.
Isaiah 2:2–4 — (Chapters 14, 26)
All nations streaming to the mountain of the Lord. A prophetic vision of universal worship.
Isaiah 25:6–8 — (Chapters 14, 18, 26, 32)
God will swallow up death forever and wipe away tears from all faces. A cornerstone text for the universalist hope of complete cosmic restoration.
Isaiah 45:22–23 — (Chapters 14, 20)
“Turn to me and be saved, all the ends of the earth.” Every knee will bow and every tongue swear allegiance. Paul quotes this in Philippians 2:10–11.
Isaiah 49:6 — (Chapters 14, 20)
The Servant of the Lord is a light to the nations, bringing salvation to the ends of the earth.
Isaiah 53:6, 11–12 — (Chapters 14, 23)
The Lord laid on Him the iniquity of us all; by His knowledge the Servant will justify many. The universal scope of the Servant’s atoning work.
Isaiah 66:24 — (Chapter 16)
The image of the unquenched fire and undying worm. Addressed as judgment imagery drawn from the Valley of Hinnom, not a portrait of eternal conscious torment.
Jeremiah 7:30–34 — (Chapter 16)
The historical background of the Valley of Hinnom (Gehenna) as a place of child sacrifice, providing context for Jesus’s Gehenna warnings.
Jeremiah 19:1–13 — (Chapter 16)
Further background on the Valley of Hinnom as a judgment metaphor rooted in Israel’s history, not a cosmological description of the afterlife.
Jeremiah 29:11 — (Chapters 24, 26)
God’s plans for welfare and not for evil, to give a future and a hope. The universalist reads this as reflecting God’s character toward all His creatures.
Jeremiah 31:3 — (Chapter 24)
“I have loved you with an everlasting love.” The permanence and tenacity of God’s love.
Lamentations 3:22–23 — (Chapters 24, 32)
God’s mercies are new every morning. His faithfulness endures even through catastrophic judgment.
Lamentations 3:31–33 — (Chapters 15, 24, 32)
“The Lord will not cast off forever… he does not afflict from his heart.” A critical text for the universalist claim that God’s rejection is always temporary and His discipline is not His deepest desire.
Ezekiel 16:53–55 — (Chapter 18)
God will restore the fortunes of Sodom. If God promises to restore even Sodom, this supports the hope of universal restoration.
Ezekiel 33:11 — (Chapters 2, 24, 32)
“I have no pleasure in the death of the wicked.” God’s revealed character as one who takes no joy in punishment and desires repentance.
Ezekiel 37:1–14 — (Chapter 14)
The valley of dry bones. God’s power to bring life out of death on a national scale—a pattern the universalist sees extending to all humanity.
Hosea 11:8–9 — (Chapters 24, 25, 32)
“How can I give you up, Ephraim?” God’s heart recoils from final destruction. His compassion overrides His anger because He is God and not a mortal.
Hosea 13:14 — (Chapters 14, 18)
“O Death, where are your plagues? O Sheol, where is your destruction?” Quoted by Paul in 1 Corinthians 15 in the context of death’s final defeat.
*Jonah 2:6 (LXX) — (Chapter 15)
Uses aionios to describe bars that held Jonah “forever”—yet he was released after three days. A key text demonstrating that aionios does not necessarily mean “everlasting.”
Jonah 4:2 — (Chapters 24, 27)
Jonah knew God was gracious and merciful, slow to anger, abounding in steadfast love, and relenting from disaster. Even Jonah recognized that God’s deepest character is mercy.
Micah 7:18–19 — (Chapters 24, 32)
God does not retain His anger forever because He delights in steadfast love. He will cast all sins into the depths of the sea.
*Habakkuk 3:6 (LXX) — (Chapter 15)
“The everlasting (aionios) mountains were scattered.” Mountains are old but not literally eternal—another demonstration that aionios denotes an age, not necessarily infinite duration.
Malachi 3:2–3 — (Chapters 15, 17, 18)
God as a refiner’s fire who purifies the sons of Levi. Fire as an image of purification, not destruction—central to the universalist understanding of divine judgment.
*Matthew 5:22 — (Chapter 16)
Jesus warns of being “liable to the Gehenna of fire.” Addressed in the context of Gehenna’s historical background and the nature of Jesus’s warnings as real but not necessarily describing a permanent state.
*Matthew 5:25–26 — (Chapters 16, 17)
“You will never get out until you have paid the last penny.” The implication is that once the debt is paid, the person does get out. An important text for restorative rather than terminal punishment.
*Matthew 5:29–30 — (Chapter 16)
Better to lose a member than for your whole body to be thrown into Gehenna. Addressed as a warning about the severity of judgment, not a cosmological map of the afterlife.
*Matthew 7:13–14 — (Chapter 16)
The narrow gate and the broad road. The universalist reads this as describing the present-tense direction of two paths, not a census of final destinies.
*Matthew 10:28 — (Chapters 16, 31)
“Fear him who can destroy both soul and body in Gehenna.” A dual-significance text: evidence for substance dualism (soul and body as separable) and for the nature of divine judgment.
Matthew 12:32 — (Chapters 15, 21)
“Whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” The phrase “this age or the age to come” implies that forgiveness is possible in the age to come for other sins. Relevant to the postmortem opportunity.
Matthew 18:12–14 — (Chapters 25, 32)
The parable of the lost sheep. It is not the Father’s will that any of these little ones should perish.
Matthew 19:26 — (Chapters 22, 25)
“With God all things are possible.” Deployed in response to passages that say repentance is “impossible”—impossible for humans, not for God.
*Matthew 25:31–46 — (Chapter 17)
The parable of the sheep and the goats. The primary text for the kolasis vs. timoria distinction, the meaning of aionios kolasin as “age-long correction,” and the judgment of the nations (ethne).
*Matthew 25:46 — (Chapters 15, 17)
“These will go away into aionios kolasin.” The symmetry argument and the meaning of aionios receive their fullest treatment here.
*Mark 9:42–48 — (Chapter 16)
“Where their worm does not die and the fire is not quenched.” Jesus quotes Isaiah 66:24. Addressed as judgment imagery from the Valley of Hinnom, not a description of an eternal torture chamber. The fire and worm consume; they do not preserve.
Mark 9:49 — (Chapters 16, 17)
“For everyone will be salted with fire.” Fire as universal and purifying, not merely punitive.
*Luke 15:1–32 — (Chapter 25)
The three “lost” parables: the lost sheep, the lost coin, the prodigal son. In each case, the seeker does not give up until what was lost is found. The universalist reads this as a picture of God’s relentless, pursuing love that never stops seeking the lost.
Luke 16:19–31 — (Chapters 16, 18, 31)
The rich man and Lazarus. Addressed as evidence for a conscious intermediate state in Hades (not the final state). The “great chasm” describes the intermediate period, not eternity.
Luke 19:10 — (Chapters 2, 25, 32)
“The Son of Man came to seek and to save the lost.” The scope and persistence of Christ’s saving mission.
Luke 23:34 — (Chapters 24, 25)
“Father, forgive them, for they know not what they do.” Christ prays for His executioners. The universalist asks: Does the Father answer this prayer?
*Luke 23:43 — (Chapter 31)
“Today you will be with me in paradise.” Evidence for the conscious intermediate state and the survival of the person beyond bodily death.
*Luke 23:46 — (Chapter 31)
“Father, into your hands I commit my spirit.” Jesus Himself affirms the separability of spirit and body at death.
*John 1:29 — (Chapter 19)
“Behold, the Lamb of God, who takes away the sin of the world.” Not some of the world. The world. The scope of Christ’s atoning work is universal.
*John 3:16–17 — (Chapters 19, 23)
God loved the world and sent His Son not to condemn the world but to save it. McClymond’s “abbreviated John 3:16” critique is addressed here—the universalist does not omit the middle but affirms that Christ is the means of universal salvation.
John 4:42 — (Chapter 19)
“This is indeed the Savior of the world.” Another Johannine affirmation of universal scope.
*John 6:37–40 — (Chapter 19)
“All that the Father gives me will come to me” and “I will lose nothing of all that he has given me.” The Father gives all; the Son loses nothing. The universalist reads this as describing the completeness of Christ’s saving work.
*John 8:34 — (Chapter 25)
“Everyone who practices sin is a slave to sin.” Sin as bondage, not as free, informed choice. Central to Talbott’s argument that persistent rejection of God is evidence of unfreedom, not genuine liberty.
*John 12:32 — (Chapter 19)
“And I, when I am lifted up from the earth, will draw ALL people to myself.” The Greek pantas (all) is unrestricted. Christ’s drawing power extends to every person ever created.
Acts 2:27, 31 — (Chapters 21, 31)
Peter quotes Psalm 16:10—God did not abandon Christ’s soul to Hades. Implies a conscious intermediate state and the reality of the soul.
Acts 3:21 — (Chapters 2, 8, 14, 32)
The apokatastasis panton—“the restoration of all things, which God spoke by the mouth of his holy prophets.” The only New Testament use of the word apokatastasis, and a foundational text for the universalist case.
Acts 17:30–31 — (Chapter 6)
God commands all people everywhere to repent and has appointed a day of judgment. The universalist affirms the reality of this judgment while arguing that its purpose is restorative.
Romans 2:4 — (Chapters 15, 24)
God’s kindness is meant to lead to repentance. Divine goodness has a goal: transformation.
Romans 5:12–14 — (Chapter 14)
Sin entered through one man and death through sin, so death spread to all. The universal scope of the problem establishes the scope of the solution.
*Romans 5:15–17 — (Chapter 14)
The “how much more” logic: if the trespass brought death to the many, how much more will God’s grace overflow to the many. Grace is greater than sin. The gift outweighs the offense.
*Romans 5:18–21 — (Chapter 14)
“As one trespass led to condemnation for all, so one act of righteousness leads to justification and life for all.” The symmetry is inescapable: the “all” condemned is the same “all” justified. The flagship Pauline universalist text.
Romans 8:19–23 — (Chapters 14, 26)
All creation groans and waits for its liberation. The scope of redemption extends beyond humanity to the entire cosmos.
Romans 8:38–39 — (Chapters 24, 25, 32)
Nothing in all creation can separate us from the love of God. The universalist asks: If nothing can separate us from God’s love, and God’s love is redemptive, how can any person be permanently lost?
Romans 9–11 — (Chapters 14, 20)
Paul’s argument about Israel’s election, the inclusion of the Gentiles, and God’s ultimate purpose of mercy. The trajectory of these three chapters culminates in 11:32.
*Romans 11:32 — (Chapter 20)
“God has consigned ALL to disobedience, so that he may have mercy on ALL.” The conclusion of Paul’s most sustained theological argument. The scope of disobedience equals the scope of mercy.
Romans 11:33–36 — (Chapters 20, 32)
“From him and through him and to him are all things.” Paul’s doxology at the climax of his argument confirms the universalist reading: all things return to God.
1 Corinthians 3:12–15 — (Chapters 15, 17, 18)
Works tested by fire. If the work is burned up, the person suffers loss but is “saved, yet so as through fire.” Salvation through purifying fire is a Pauline concept.
1 Corinthians 12:3 — (Chapter 20)
“No one can say ‘Jesus is Lord’ except in the Holy Spirit.” Combined with Philippians 2:10–11 (every tongue will confess Jesus is Lord), the implication is that every person will eventually confess by the Holy Spirit’s power—a genuine, Spirit-empowered confession.
1 Corinthians 13:8 — (Chapters 24, 25, 31, 32)
“Love never fails.” If God is love, and love never fails, then God’s love for every person cannot ultimately be defeated.
*1 Corinthians 15:20–28 — (Chapter 14)
Christ’s resurrection as the firstfruits; all will be made alive in Christ; the last enemy (death) is destroyed; God becomes “all in all” (panta en pasin). The climax of Paul’s eschatological vision and one of the most important texts for universal restoration. “All in all”—not “all in what’s left.”
1 Corinthians 15:22 — (Chapters 14, 28)
“As in Adam ALL die, so in Christ ALL will be made alive.” The scope of death in Adam equals the scope of life in Christ.
1 Corinthians 15:26 — (Chapters 14, 18)
“The last enemy to be destroyed is death.” Death itself will be abolished. If death is the last enemy, and it is destroyed, then nothing remains to separate any person from God.
1 Corinthians 15:28 — (Chapters 2, 14, 26, 28, 32)
“So that God may be all in all.” The final state of the cosmos. The universalist argues that if God is truly “all in all,” there can be no pocket of creation that remains in rebellion or destruction.
*2 Corinthians 5:1–8 — (Chapter 31)
“Away from the body and at home with the Lord.” A primary Pauline text for substance dualism and the conscious intermediate state. The person continues to exist apart from the body.
2 Corinthians 5:14–15 — (Chapters 14, 23)
“One has died for all.” The universal scope of Christ’s death.
2 Corinthians 5:19 — (Chapters 14, 20, 23)
“In Christ God was reconciling the world to himself, not counting their trespasses against them.” The scope of reconciliation is the world.
*Ephesians 1:9–10 — (Chapter 20)
God’s plan to unite ALL things in Christ, things in heaven and things on earth. The anakephalaiosis—the summing up or recapitulation of all things in Christ.
Ephesians 4:8–10 — (Chapters 21, 31)
Christ descended into the lower parts of the earth. Connected to the descensus ad inferos and Christ’s postmortem mission.
*Philippians 1:23 — (Chapter 31)
Paul’s desire to depart and be with Christ. A key text for the conscious intermediate state—Paul expects to be consciously present with Christ immediately after death.
*Philippians 2:10–11 — (Chapter 20)
“At the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord.” Combined with 1 Corinthians 12:3, this means every confession is Spirit-empowered and therefore genuine. A central universalist argument.
*Colossians 1:15–20 — (Chapter 14)
The Christ-hymn. All things were created through Him and for Him; through Him God was pleased to reconcile ALL things to Himself, whether on earth or in heaven, making peace by the blood of His cross. The word is reconcile—not subdue, not destroy, not merely defeat. This is one of the three great “all” texts.
Colossians 1:20 — (Chapters 14, 23, 28, 32)
“To reconcile to himself ALL things.” Addressed repeatedly as the definitive statement of cosmic reconciliation.
*1 Timothy 2:4 — (Chapters 2, 20, 24)
God “desires all people to be saved and to come to the knowledge of the truth.” The universalist argues this expresses not a mere wish but God’s active, effective will.
1 Timothy 2:6 — (Chapters 20, 23)
Christ gave Himself as a “ransom for all.” The scope of the ransom matches the scope of God’s desire to save all.
*1 Timothy 4:10 — (Chapter 20)
God is “the Savior of all people, especially of those who believe.” The word “especially” (malista) implies that believers are a subset of the “all” who are saved, not the exclusive group.
*Titus 2:11 — (Chapter 20)
“The grace of God has appeared, bringing salvation to all people.” Another Pauline affirmation of universal scope.
Hebrews 2:9 — (Chapters 14, 23)
Jesus “tasted death for everyone.” The universalist presses the plain meaning: Christ died for every person without exception.
*Hebrews 6:4–6 — (Chapter 22)
“It is impossible to restore again to repentance those who have once been enlightened.” Addressed as a warning about the danger of apostasy, not a statement about God’s inability. “With God all things are possible” (Matt. 19:26).
Hebrews 7:19 — (Chapters 22, 32)
A “better hope” is introduced through which we draw near to God. The universalist claims that the “better hope” finds its fullest meaning in universal restoration.
*Hebrews 10:26–31 — (Chapter 22)
“A fearful expectation of judgment and a fury of fire.” Addressed as a real and terrifying warning, but one that describes the severity of God’s purifying judgment, not a final state.
*Hebrews 12:5–11 — (Chapter 22)
God disciplines as a loving Father; discipline produces the peaceful fruit of righteousness. The purpose of suffering is transformation, not destruction. This is the hermeneutical key to reading all of Hebrews’ warning passages.
*Hebrews 12:29 — (Chapter 22)
“Our God is a consuming fire.” Read in context of 12:5–11, this fire is the fire of a disciplining Father—it consumes what is wrong, not the person.
*1 Peter 3:18–20 — (Chapter 21)
Christ “went and proclaimed to the spirits in prison.” A primary text for the postmortem proclamation. Christ preached to the dead—why, if there was no possibility of response? Connects to the descensus ad inferos clause of the Apostles’ Creed.
*1 Peter 4:6 — (Chapter 21)
“The gospel was preached even to those who are dead.” Purpose: “That though judged in the flesh the way people are, they might live in the spirit the way God does.” The dead receive the gospel so that they might live. This is the most direct New Testament statement of the postmortem opportunity.
*2 Peter 3:9 — (Chapters 2, 21, 24)
God is “not wishing that any should perish, but that all should reach repentance.” God’s patience is purposeful—it aims at universal repentance. The universalist asks: Will God’s patience eventually accomplish its purpose?
2 Peter 3:13 — (Chapters 18, 26)
New heavens and a new earth in which righteousness dwells. The hope of cosmic renewal.
1 John 2:2 — (Chapters 19, 23)
Christ is the propitiation for our sins, and “not for ours only but also for the sins of the whole world.” The scope of Christ’s atoning work is explicitly universal.
1 John 4:8, 16 — (Chapters 2, 24, 29, 32)
“God IS love.” Love is not merely one attribute among many; it is God’s essential nature. If God is love, then everything He does—including judgment—is an expression of love.
*Jude 7 — (Chapter 15)
Sodom and Gomorrah serve as an example of “eternal (aionios) fire.” Since Sodom is not still burning, aionios here describes the decisive, age-defining nature of the fire, not its infinite duration. A key text in the aionios word study.
*Revelation 5:13 — (Chapters 18, 20)
Every creature in heaven, on earth, under the earth, and in the sea praises the Lamb. A vision of truly universal worship.
*Revelation 6:9–11 — (Chapter 31)
The souls of the martyrs under the altar, conscious and speaking. A key New Testament text for the conscious intermediate state and substance dualism.
Revelation 14:10–11 — (Chapter 18)
Torment with fire and sulfur “forever and ever.” Addressed within the apocalyptic genre and in light of the broader narrative arc of Revelation, which moves toward restoration.
Revelation 20:10 — (Chapter 18)
The devil, the beast, and the false prophet tormented “forever and ever.” Addressed in the context of Revelation’s highly symbolic genre and the significance of eis tous aionas ton aionon.
Revelation 20:11–15 — (Chapters 6, 18)
The great white throne judgment and the lake of fire. Death and Hades are thrown into the lake of fire—death itself is destroyed. The universalist reads the lake of fire as the final purifying encounter with God’s holy love.
*Revelation 21:1–5 — (Chapters 18, 26, 32)
“Behold, I am making ALL things new.” Not some things. All things. The tears are wiped away. Death is no more. This is the book’s title text and the climax of the biblical narrative.
Revelation 21:8 — (Chapter 18)
“The cowardly, the faithless” etc. “their portion will be in the lake that burns with fire and sulfur, which is the second death.” Addressed as a real warning about what judgment looks like, read in tension with the open gates of 21:25.
*Revelation 21:24–26 — (Chapter 18)
The kings of the earth bring their glory into the New Jerusalem. These are the same kings who warred against the Lamb (17:14; 19:19). Their presence inside the city suggests transformation and restoration, not permanent exclusion.
*Revelation 21:25 — (Chapters 2, 18, 32)
“Its gates will never be shut.” If the gates never close, entry is always possible. The open gates are a symbol of permanent welcome—an ongoing invitation into God’s presence.
*Revelation 22:1–2 — (Chapter 18)
The river of life and the tree of life, whose leaves are “for the healing of the nations.” The nations outside the city are not destroyed but healed. This ongoing healing process is the last image of the Bible.
Revelation 22:14–15 — (Chapter 18)
“Outside are the dogs and sorcerers.” Addressed in context of the never-shut gates (21:25) and the healing leaves (22:2)—those outside are not permanently excluded but are in process of being drawn in.
Revelation 22:17 — (Chapters 18, 32)
“The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who desires take the water of life without price.” The Bible’s final invitation is an open, permanent, universal call to come.
↑ 1. This index covers passages discussed in the main body of All Things New, Chapters 1–32. Passages that appear only in passing (e.g., in a list of cross-references without discussion) are generally not included. For a complete listing of every verse cited, see the footnotes of individual chapters.
↑ 2. The asterisk (*) before a reference indicates the chapter where that passage receives its most detailed exegetical treatment. See the Passage Ownership chart in the Master Prompt (Section 1.6) for the definitive assignment of primary passages to chapters.
↑ 3. Greek and Hebrew key terms associated with specific passages (e.g., aionios, kolasis, apokatastasis, nephesh) are defined in Appendix C: Glossary of Key Terms.
↑ 4. Chapter and verse divisions follow the standard Protestant ordering. LXX references (Septuagint) are noted where the Greek translation is the text under discussion, as in the aionios word study of Chapter 15.