God is the eternal, self-existent (aseity) creator and sovereign over all reality, subsisting as one essence (ousia) in three distinct hypostases (persons)—Father, Son, and Spirit (Trinitas). This triune nature is affirmed in Scripture, where YHWH is one (Deuteronomy 6:4), yet manifests plurally in baptismal commission (Matthew 28:19). His being transcends human comprehension, yet is revealed relationally. See Deuteronomy 6:4 and Matthew 28:19.

God possesses incommunicable attributes (qualities unique to Him: immutability [unchanging], omniscience [all-knowing], omnipotence [all-powerful]) and communicable attributes (qualities shared with us: love, holiness, justice), existing in perfect simplicity (no parts) and aseity (self-existence). Scripture reveals Him as agape (love; 1 John 4:8) and omniscient (Psalm 139:1-4), unchanging in essence yet dynamic in relation. See 1 John 4:8 and Psalm 139:1-4.

God created ex nihilo (out of nothing) to manifest His glory (doxa) and share His goodness, not from necessity but from sovereign will (voluntas Dei). Genesis 1:1 establishes His act, while Isaiah 43:7 ties creation to His glory. Theologians like Augustine argue this reflects His overflowing love, not a lack in His being. See Genesis 1:1 and Isaiah 43:7.

Humans are created imago Dei (in God’s image), bearing rationality, relationality, and moral capacity, distinct from other creatures (Genesis 1:26-27). This imago reflects God’s communicable attributes (love, justice), though marred by sin (hamartia). Psalm 8:5 crowns humanity with glory, yet finite. See Genesis 1:26-27 and Psalm 8:5.

Sin is hamartia (missing the mark), a willful rebellion against God’s law (nomos) and nature, fracturing the imago Dei (God’s image) and incurring guilt (reatus). Genesis 3 narrates its origin; Romans 3:23 universalizes its scope. It’s both act and state, alienating humanity from God. See Genesis 3:6 and Romans 3:23.

Sin corrupts the totality of human nature (total depravity), rendering us incapable of meriting salvation (soteriological inability) apart from grace (charis). Romans 5:12 traces this through Adam; Ephesians 2:1 describes us as “dead” in sin. It disorders will, mind, and body. See Romans 5:12 and Ephesians 2:1.

No, humanity lacks the capacity (pelagian error refuted) to rectify sin’s breach due to total depravity (sin’s full corruption). Works cannot justify (dikaioo); salvation is sola gratia (by grace alone). Ephesians 2:8-9 excludes self-reliance; Romans 3:20 denies law as savior. See Ephesians 2:8-9 and Romans 3:20.

Jesus is the eternal Logos (Word), fully divine and fully human, united in one person (hypostatic union). John 1:1-14 affirms His deity; Philippians 2:6-8 His humanity. Chalcedon (451 AD) defines this orthodoxy against heresies (Nestorianism, Monophysitism). See John 1:1-14 and Philippians 2:6-8.

Jesus incarnated (took on flesh) to redeem humanity, fulfilling the law (nomos) and atoning for sin (hilasmos) via His death and resurrection. Matthew 5:17 shows fulfillment; 1 John 2:2 propitiation. He restores the imago Dei (God’s image). See Matthew 5:17 and 1 John 2:2.

Jesus saves through His substitutionary atonement (taking our penalty), imputing righteousness (dikaiosune) to believers via faith (pistis). Romans 5:8-9 details His death for us; 2 Corinthians 5:21 the exchange. Grace (charis) alone effects this. See Romans 5:8-9 and 2 Corinthians 5:21.

Salvation is deliverance from sin’s penalty, power, and presence (soteria), effected by God’s grace (charis) through Christ’s redemptive work. It encompasses justification (dikaiosis; declared righteous), sanctification (hagiasmos; made holy), and glorification (doxazo; perfected state). Romans 6:23 contrasts sin’s wage with God’s gift; 1 Thessalonians 5:9 appoints us to salvation. See Romans 6:23 and 1 Thessalonians 5:9.

Humanity’s total depravity (sin’s corruption of all faculties) and resultant guilt (reatus culpae) before God’s holiness (qadosh) necessitate salvation, as sin incurs wrath (orge) and eternal separation. Romans 1:18 reveals divine wrath; Ephesians 2:3 marks us as “children of wrath” by nature. See Romans 1:18 and Ephesians 2:3.

God provides salvation sola gratia (by grace alone) through Christ’s atonement (hilasmos), satisfying divine justice (dikaiosune) and reconciling humanity to Himself (katallage). Ephesians 2:8 roots this in grace; 2 Corinthians 5:19 describes reconciliation. No human merit contributes. See Ephesians 2:8 and 2 Corinthians 5:19.

Christ’s crucifixion achieved penal substitution (bearing our punishment), propitiation (hilasmos; appeasing wrath), and redemption (apolutrosis; buying us back). Isaiah 53:5 prophesies His suffering; 1 Peter 2:24 confirms He bore our sins. This satisfies God’s justice and mercy. See Isaiah 53:5 and 1 Peter 2:24.

The resurrection (anastasis) validates Christ’s victory over sin and death (thanatos), ensuring justification (dikaiosis) and promising believers’ future resurrection (1 Corinthians 15:17-20). Romans 4:25 ties it to our righteousness; it’s the capstone of redemption. See Romans 4:25 and 1 Corinthians 15:17-20.

The Holy Spirit is the third hypostasis (person) of the Trinity, fully divine, proceeding from the Father and Son (filioque), active in creation, revelation, and regeneration (palingenesia). John 15:26 describes His procession; Titus 3:5 His renewing work. See John 15:26 and Titus 3:5.

The Spirit regenerates (palingenesia; new birth), sanctifies (hagiasmos; makes holy), and indwells believers, applying Christ’s work (John 3:5-6). He convicts sin, guides into truth (aletheia), and empowers for service. See John 3:5-6 and John 16:13.

Faith (pistis) is trust in God’s promises, the instrumental cause of justification (dikaiosis), resting on Christ’s sufficiency, not human effort. Hebrews 11:1 defines it as assurance; Ephesians 2:8 links it to grace (charis). It’s both gift and response. See Hebrews 11:1 and Ephesians 2:8.

Salvation is received sola fide (by faith alone), as grace (charis) appropriates Christ’s righteousness (dikaiosune) to the believer, apart from works (ergon). Romans 10:9 conditions it on confession and belief; Galatians 2:16 excludes law. See Romans 10:9 and Galatians 2:16.

Views diverge: some affirm eternal security (perseverantia sanctorum), citing God’s preservation (John 10:28-29); others hold it’s conditional, warning against apostasy (apostasia; Hebrews 6:4-6). Scripture balances assurance with exhortation—both sides affirm grace’s primacy. See John 10:28-29 and Hebrews 6:4-6.

Grace (charis) is God’s unmerited favor, the efficient cause of salvation (causa efficiens), freely given despite human sinfulness (hamartia). It’s prevenient (preceding), justifying (dikaioo), and sanctifying (hagiasmos). Ephesians 2:8 roots salvation in grace; Titus 2:11 extends it to all. See Ephesians 2:8 and Titus 2:11.

Justification (dikaiosis) is God’s forensic act (legal declaration) of imputing Christ’s righteousness (dikaiosune) to believers, pardoning sin (aphiemi) via faith (pistis). Romans 5:1 links peace with God to it; Galatians 3:24 ties it to Christ’s work. See Romans 5:1 and Galatians 3:24.

Sanctification (hagiasmos) is the progressive transformation of believers into Christ’s likeness (homoiōsis), wrought by the Spirit (pneuma) through grace (charis). 1 Thessalonians 4:3 calls it God’s will; 2 Corinthians 3:18 describes the process. See 1 Thessalonians 4:3 and 2 Corinthians 3:18.

Glorification (doxazo) is the final perfection of believers, fully restoring the imago Dei (God’s image) at Christ’s return (parousia). Romans 8:30 sequences it after justification; 1 John 3:2 promises likeness to Christ. See Romans 8:30 and 1 John 3:2.

The gospel (euangelion) is the proclamation of Christ’s death, burial, and resurrection (anastasis) for sin’s redemption (apolutrosis), offered to all by grace (charis). 1 Corinthians 15:1-4 defines it; Romans 1:16 calls it God’s power. See 1 Corinthians 15:1-4 and Romans 1:16.

The gospel (euangelion) reconciles sinners to God (katallage), offering forgiveness (aphesis) and eternal life (zoe aionios) instead of wrath (orge). 2 Corinthians 5:19 details reconciliation; John 3:16 promises life. It’s universal in scope. See 2 Corinthians 5:19 and John 3:16.

Salvation is offered to all humanity, as God’s grace (charis) extends universally (katholikos), though received by faith (pistis). John 3:16 says “whoever believes”; 1 Timothy 2:4 desires all saved. Reception varies by tradition. See John 3:16 and 1 Timothy 2:4.

Repentance (metanoia) is a Spirit-wrought change of mind (nous) and heart, turning from sin (hamartia) to God, integral to faith (pistis). Acts 3:19 links it to forgiveness; 2 Corinthians 7:10 distinguishes godly sorrow. See Acts 3:19 and 2 Corinthians 7:10.

The church (ekklesia) is the covenant community of believers, the body of Christ (soma Christou), called out for worship and mission. Ephesians 1:22-23 defines its headship; Matthew 16:18 its foundation. It’s both local and universal. See Ephesians 1:22-23 and Matthew 16:18.

The church exists to glorify God (doxa), proclaim the gospel (euangelion), and edify believers (oikodome) through worship, teaching, and service. Ephesians 4:12 equips saints; Matthew 28:19-20 commissions mission. It reflects God’s kingdom. See Ephesians 4:12 and Matthew 28:19-20.

Sacraments (sacramentum) are visible signs of invisible grace (charis), instituted by Christ to strengthen faith (pistis) and unite believers to Him. Protestantism typically recognizes two—baptism and the Lord’s Supper (eucharist)—per Matthew 28:19 and 1 Corinthians 11:23-25. They signify, not effect, salvation. See Matthew 28:19 and 1 Corinthians 11:23-25.

Baptism (baptizo) is the initiatory rite symbolizing union with Christ’s death and resurrection (anastasis), cleansing from sin (hamartia), and entry into the church (ekklesia). Romans 6:3-4 ties it to burial; Acts 2:38 to repentance. Views differ on mode and recipients. See Romans 6:3-4 and Acts 2:38.

The Lord’s Supper (eucharistia) commemorates Christ’s atoning sacrifice (hilasmos), fostering communion (koinonia) with Him and His body (ekklesia). 1 Corinthians 11:24-25 recalls His institution; John 6:53-56 hints at spiritual participation. Views vary on presence. See 1 Corinthians 11:24-25 and John 6:53-56.

Scripture (graphe) is the inspired (theopneustos), infallible revelation of God’s will, sufficient for faith (pistis) and practice. 2 Timothy 3:16-17 affirms its divine origin; 2 Peter 1:21 its human authorship under the Spirit (pneuma). It’s the norma normans (ruling rule). See 2 Timothy 3:16-17 and 2 Peter 1:21.

Scripture’s authority (auctoritas) derives from its divine inspiration (theopneustos), providing the sole infallible rule (regula fidei) for doctrine and life. Psalm 119:105 calls it a lamp; Hebrews 4:12 a living word. It reveals God fully. See Psalm 119:105 and Hebrews 4:12.

Prayer (proseuche) is communion with God, aligning human will (thelema) with His, expressed in adoration, confession, thanksgiving, and supplication (deesis). Philippians 4:6 urges it; Matthew 6:9-13 models it. It’s relational, not mechanical. See Philippians 4:6 and Matthew 6:9-13.

Prayer fosters dependence on God’s providence (pronoia), deepens faith (pistis), and effects His will (voluntas Dei) within His sovereign plan. 1 Thessalonians 5:17 commands constancy; James 5:16 promises efficacy. It’s both duty and privilege. See 1 Thessalonians 5:17 and James 5:16.

God’s will (thelema) encompasses His decretive will (secret, sovereign purpose; decretum) and preceptive will (revealed commands; praeceptum), both infallible yet distinct. Deuteronomy 29:29 hides the former; Matthew 7:21 reveals the latter. See Deuteronomy 29:29 and Matthew 7:21.

God’s preceptive will (revealed commands) is known through Scripture (graphe), illuminated by the Spirit (pneuma), guiding obedience (hypakoe). Romans 12:2 calls for discernment; Psalm 119:11 for internalization. His decretive will remains mysterious. See Romans 12:2 and Psalm 119:11.

Providence (pronoia) is God’s sovereign governance (kyriotes) of all events, sustaining creation and directing history to His glory (doxa). Hebrews 1:3 upholds all things; Romans 8:28 works them for good. It’s meticulous yet mysterious. See Hebrews 1:3 and Romans 8:28.

Providence (pronoia) operates through God’s omnipotence (all-powerful rule), orchestrating primary causes (direct acts) and secondary causes (natural events, human choices) to fulfill His decretive will (secret purpose). Genesis 50:20 shows human evil turned for good; Acts 4:27-28 aligns history with His plan. See Genesis 50:20 and Acts 4:27-28.

Election (ekloge) is God’s sovereign choice (prothesis) of individuals for salvation, rooted in His grace (charis), not human merit (ergon). Ephesians 1:4-5 grounds it in eternity; Romans 9:11 excludes works. Views differ on scope and basis. See Ephesians 1:4-5 and Romans 9:11.

Views diverge: Calvinists affirm double predestination (election and reprobation; praedestinatio gemina), citing Romans 9:21-22; others see election as inclusive, with reprobation (reprobatio) due to human rejection, per 2 Peter 3:9. Grace (charis) remains central. See Romans 9:21-22 and 2 Peter 3:9.

Free will (liberum arbitrium) is humanity’s capacity to choose within the bounds of nature, though sin (hamartia) impairs it, necessitating grace (charis). Augustine distinguishes pre- and post-fall liberty; John 8:34 shows sin’s bondage. See John 8:34 and Romans 6:16.

God’s sovereignty (kyriotes) and human free will (liberum arbitrium) coexist in mystery: His decretive will (secret plan) governs all, yet humans act responsibly. Philippians 2:12-13 balances divine work and human effort; compatibilism reconciles them. See Philippians 2:12-13 and Acts 17:28.

The law (nomos) is God’s preceptive will (revealed commands), reflecting His holiness (qadosh) and guiding righteousness (dikaiosune). Exodus 20:1-17 delivers the Decalogue; Romans 7:12 affirms its goodness. It convicts and directs. See Exodus 20:1-17 and Romans 7:12.

The law (nomos) reveals sin (hamartia) but cannot justify (dikaioo) due to human inability (total depravity) to fulfill it perfectly. Galatians 3:10 curses imperfection; Romans 3:20 exposes guilt, not grace. See Galatians 3:10 and Romans 3:20.

A covenant (berith/diatheke) is God’s binding relational agreement with humanity, rooted in grace (charis) and promise. Genesis 17:7 establishes it with Abraham; Hebrews 8:10 renews it in Christ. It’s unilateral yet reciprocal. See Genesis 17:7 and Hebrews 8:10.

The old covenant (palaia diatheke) under Moses mediated through law (nomos) and sacrifice (thusia), foreshadowing Christ; the new (kaine diatheke) fulfills it in His blood (haima). Jeremiah 31:31-34 prophesies renewal; Hebrews 9:15 contrasts mediators. See Jeremiah 31:31-34 and Hebrews 9:15.

Christ, being fully divine and human (hypostatic union), uniquely mediates (mesites) the new covenant (kaine diatheke), reconciling God and man through His atonement (hilasmos). 1 Timothy 2:5 names Him sole mediator; Hebrews 12:24 seals it in blood. See 1 Timothy 2:5 and Hebrews 12:24.

Regeneration (palingenesia) is the Spirit’s (pneuma) supernatural act of imparting new life (zoe) to the spiritually dead, enabling faith (pistis) and repentance (metanoia). Titus 3:5 calls it a washing; John 3:3 requires it for the kingdom. See Titus 3:5 and John 3:3.

Regeneration (palingenesia) is monergistic (God’s work alone), effected by the Spirit (pneuma) through the gospel (euangelion), often via the Word (logos). 1 Peter 1:23 ties it to the seed of Scripture; Ezekiel 36:26 promises a new heart. See 1 Peter 1:23 and Ezekiel 36:26.

Adoption (huiothesia) is God’s gracious act of bringing believers into His family, granting sonship (filiation) and inheritance (kleronomia) through Christ. Romans 8:15 bestows the Spirit of adoption; Galatians 4:5 secures it legally. See Romans 8:15 and Galatians 4:5.

Union with Christ (en Christo) is the mystical and legal bond whereby believers share in His death, resurrection (anastasis), and righteousness (dikaiosune). Romans 6:5 unites us in death; John 15:5 abides us in Him. See Romans 6:5 and John 15:5.

The kingdom of God (basileia tou Theou) is His sovereign rule (kyriotes), inaugurated by Christ, present in the church (ekklesia), and consummated at His return (parousia). Matthew 4:17 announces it; Revelation 11:15 completes it. See Matthew 4:17 and Revelation 11:15.

Entry into the kingdom (basileia) requires regeneration (palingenesia) and faith (pistis), submitting to God’s reign (kyriotes) through Christ’s mediation (mesites). John 3:5 demands new birth; Mark 1:15 calls for belief. See John 3:5 and Mark 1:15.

Eternal life (zoe aionios) is qualitative communion with God and quantitative endlessness, beginning now and perfected later (eschaton). John 17:3 defines it as knowing God; 1 John 5:11 locates it in Christ. See John 17:3 and 1 John 5:11.

Hell (gehenna) is the state of eternal separation from God, marked by punishment (kolasis) for sin (hamartia), reflecting divine justice (dikaiosune). Matthew 25:46 contrasts it with life; 2 Thessalonians 1:9 describes its exclusion. See Matthew 25:46 and 2 Thessalonians 1:9.

Those who reject God’s grace (charis) and persist in unrepentant sin (hamartia) face hell (gehenna), as justice (dikaiosune) demands consequence. John 3:18 ties condemnation to unbelief; Revelation 21:8 lists the unrighteous. See John 3:18 and Revelation 21:8.

Heaven (ouranos) is the eternal dwelling of God’s presence (parousia), where the redeemed enjoy unhindered fellowship (koinonia) and glory (doxa). Revelation 21:3-4 depicts its renewal; 2 Corinthians 5:1 promises a home. See Revelation 21:3-4 and 2 Corinthians 5:1.

Upon death, the soul (psyche) separates from the body, entering an intermediate state (status intermedius) awaiting resurrection (anastasis). Believers rest with Christ (Philippians 1:23); the unrighteous face judgment (krisis; Hebrews 9:27). See Philippians 1:23 and Hebrews 9:27.

The resurrection (anastasis) is the bodily reconstitution of the dead at Christ’s return (parousia), uniting soul (psyche) and glorified body (soma doxazon). 1 Corinthians 15:42-44 describes its transformation; John 5:28-29 its universality. See 1 Corinthians 15:42-44 and John 5:28-29.

The last judgment (krisis eschaton) is Christ’s final adjudication of all humanity, separating the righteous (dikaios) for eternal life (zoe aionios) from the wicked for punishment (kolasis). Matthew 25:31-32 depicts its scene; Revelation 20:12 its basis in deeds. See Matthew 25:31-32 and Revelation 20:12.

The new creation (kaine ktisis) is the eschatological renewal (apokatastasis) of heaven and earth, free from sin (hamartia) and death (thanatos). Revelation 21:1 promises a new order; 2 Peter 3:13 a righteous dwelling. See Revelation 21:1 and 2 Peter 3:13.

Eschatology (ta eschata) is the study of last things—Christ’s return (parousia), resurrection (anastasis), judgment (krisis), and consummation of God’s kingdom (basileia). 1 Thessalonians 4:16-17 outlines events; Daniel 12:2 previews outcomes. See 1 Thessalonians 4:16-17 and Daniel 12:2.

Christ’s return (parousia) is imminent yet unknowable (agnostos), as God’s decretive will (secret plan) conceals the hour. Matthew 24:36 reserves it to the Father; Acts 1:7 urges readiness over speculation. See Matthew 24:36 and Acts 1:7.

Angels (angeloi) are created, spiritual beings (pneumatika), serving as God’s messengers (mal’ak) and ministers of His will (thelema). Hebrews 1:14 aids believers; Psalm 103:20 praises their obedience. They lack corporeality. See Hebrews 1:14 and Psalm 103:20.

Demons (daimonia) are fallen angels, led by Satan (satanas), opposing God’s kingdom (basileia) and afflicting humanity with evil (poneria). Ephesians 6:12 names them cosmic powers; Revelation 12:9 traces their rebellion. See Ephesians 6:12 and Revelation 12:9.

Satan (satanas) is the chief adversary (antidikos) of God, a created being who rebelled, tempting humanity into sin (hamartia). John 8:44 calls him a liar; 1 Peter 5:8 a prowling lion. His power is limited. See John 8:44 and 1 Peter 5:8.

Spiritual warfare (pneumatike polemos) is the conflict between God’s kingdom (basileia) and satanic forces (daimonia), engaging believers in resistance through faith (pistis) and prayer (proseuche). Ephesians 6:11 equips with armor; 2 Corinthians 10:4 wields spiritual weapons. See Ephesians 6:11 and 2 Corinthians 10:4.

Temptation (peirasmos) is the enticement to sin (hamartia), originating from Satan (satanas), the world (kosmos), or indwelling sin (sarx), yet permitted under God’s providence (pronoia). James 1:13-14 clarifies God tempts no one; 1 Corinthians 10:13 promises escape. See James 1:13-14 and 1 Corinthians 10:13.

Resistance to temptation (peirasmos) requires reliance on the Spirit (pneuma), Scripture (graphe), and prayer (proseuche), renewing the mind (nous) against sin (hamartia). Ephesians 6:17 wields the Word; Matthew 26:41 urges watchfulness. See Ephesians 6:17 and Matthew 26:41.

Sin (hamartia) yields death (thanatos)—spiritual, physical, and eternal—breaking fellowship (koinonia) with God and incurring wrath (orge). Romans 6:23 states its wage; Genesis 2:17 foretold its onset. Grace (charis) alone redeems. See Romans 6:23 and Genesis 2:17.

Believers overcome sin (hamartia) progressively through sanctification (hagiasmos), empowered by the Spirit (pneuma), though perfection awaits glorification (doxazo). Romans 8:2 frees from sin’s law; 1 John 1:8 admits ongoing struggle. See Romans 8:2 and 1 John 1:8.

Grace (charis) operates variantly: Calvinists assert irresistible grace (gratia irresistibilis) for the elect (ekloge), per John 6:37; Arminians see prevenient grace (gratia praeveniens) enabling free response, per John 12:32. Both affirm sola gratia (grace alone). See John 6:37 and John 12:32.

Rejection of grace (charis) stems from sin’s blinding (typhloo) and hardening (skleruno), though God’s will (thelema) offers it universally (Titus 2:11). 2 Corinthians 4:4 blames Satan (satanas); Romans 1:21 human willfulness. See 2 Corinthians 4:4 and Romans 1:21.

Perseverance (hypomone) is the sustained faith (pistis) of believers, upheld by God’s power (dynamis) or conditioned on obedience (hypakoe), per view. Philippians 1:6 assures completion; Hebrews 10:36 urges endurance. See Philippians 1:6 and Hebrews 10:36.

Debate persists: Calvinists deny true believers apostatize (apostasia), citing 1 John 2:19; Arminians warn of forfeiture through unbelief (apistia), per Hebrews 3:12. Both urge vigilance and trust in grace (charis). See 1 John 2:19 and Hebrews 3:12.

Assurance (plerophoria) is the confident knowledge of salvation (soteria), grounded in faith (pistis) and the Spirit’s witness (martyria). Romans 8:16 testifies inwardly; 1 John 5:13 offers written certainty. See Romans 8:16 and 1 John 5:13.

Growth in faith (pistis) occurs through the means of grace (media gratiae)—Word (logos), prayer (proseuche), and sacraments (sacramentum)—under the Spirit’s work (pneuma). Romans 10:17 ties faith to hearing; 2 Peter 3:18 to knowledge. See Romans 10:17 and 2 Peter 3:18.

Worship (latreia) is the reverent adoration (proskuneo) of God, ascribing worth to His name (onoma) through praise, obedience (hypakoe), and surrender. John 4:23-24 demands spirit and truth; Psalm 95:6 invites bowing. See John 4:23-24 and Psalm 95:6.

We worship (latreia) God because His intrinsic glory (doxa) and gracious acts (charis) demand response; it’s our created purpose (telos). Revelation 4:11 credits Him with creation; Exodus 20:2-3 His redemption. See Revelation 4:11 and Exodus 20:2-3.

Idolatry (eidololatreia) is the misdirected worship (latreia) of created things (ktisis) over the Creator, violating God’s exclusivity (monotheos). Exodus 20:4-5 forbids images; Colossians 3:5 equates it with greed. See Exodus 20:4-5 and Colossians 3:5.

Stewardship (oikonomia) is the responsible management of God’s gifts (dorea)—time, talents, and resources—for His glory (doxa) and others’ good. Luke 16:10 commends faithfulness; Genesis 1:28 commissions dominion. See Luke 16:10 and Genesis 1:28.

Giving (dosis) reflects gratitude (eucharistia) for God’s provision (pronoia) and trust in His sufficiency, funding His work (ergon). 2 Corinthians 9:7 favors cheerful giving; Malachi 3:10 tests tithing. See 2 Corinthians 9:7 and Malachi 3:10.

Mission (missio) is the church’s (ekklesia) call to proclaim the gospel (euangelion) and make disciples (matheteuo), extending God’s kingdom (basileia). Matthew 28:19-20 commands it; Acts 1:8 empowers it. See Matthew 28:19-20 and Acts 1:8.

Sharing the gospel (euangelion) fulfills Christ’s mandate (entole), offers salvation (soteria) to all, and glorifies God (doxazo). Romans 10:14 questions unbelief without preaching; 2 Corinthians 5:20 makes us ambassadors. See Romans 10:14 and 2 Corinthians 5:20.

Discipleship (matheteia) is the lifelong process of following Christ, growing in holiness (hagiosune), and teaching others His ways (didache). Matthew 16:24 demands self-denial; 2 Timothy 2:2 entrusts teaching. See Matthew 16:24 and 2 Timothy 2:2.

Loving God (agapao) entails wholehearted devotion (kardia) and obedience (hypakoe) to His commands (entole), reflecting His love (agape). Deuteronomy 6:5 calls for totality; John 14:15 ties love to keeping. See Deuteronomy 6:5 and John 14:15.

Loving others (agapao) mirrors God’s love (agape), sacrificially seeking their good (agathos) as image-bearers (imago Dei). Leviticus 19:18 commands neighborly love; 1 John 4:20 links it to loving God. See Leviticus 19:18 and 1 John 4:20.

Humility (tapeinophrosyne) is the posture of lowliness before God and others, recognizing dependence on His grace (charis) and rejecting pride (hyperphania). Philippians 2:3-4 models it in Christ; James 4:6 ties it to favor. See Philippians 2:3-4 and James 4:6.

Humility (tapeinophrosyne) reflects God’s character (Christ’s kenosis; self-emptying) and counters sin’s pride (hyperphania), aligning us with His will (thelema). Micah 6:8 requires it; 1 Peter 5:5 promises exaltation. See Micah 6:8 and 1 Peter 5:5.

Pride (hyperphania) is the sinful elevation of self above God and others, the root of rebellion (apostasia) against His sovereignty (kyriotes). Proverbs 16:18 warns of its fall; Romans 12:3 corrects self-importance. See Proverbs 16:18 and Romans 12:3.

Forgiveness (aphesis) is the release of sin’s debt (opheilema), modeled on God’s pardon through Christ’s atonement (hilasmos), extended to others. Colossians 3:13 mirrors divine forgiveness; Matthew 6:14 conditions it. See Colossians 3:13 and Matthew 6:14.

We forgive (aphiemi) others because God’s grace (charis) forgives us, breaking resentment (pikria) and reflecting His mercy (eleos). Ephesians 4:32 roots it in Christ; Matthew 18:35 warns against withholding. See Ephesians 4:32 and Matthew 18:35.

Justice (dikaiosune) is the righteousness of God’s character (qadosh) and His will (thelema) to order creation equitably, demanding human conformity. Psalm 89:14 exalts it; Micah 6:8 enjoins its practice. See Psalm 89:14 and Micah 6:8.

Seeking justice (dikaiosune) involves pursuing righteousness (tsedeq) in relationships and society, empowered by the Spirit (pneuma) and guided by Scripture (graphe). Isaiah 1:17 defends the oppressed; James 2:17 pairs it with faith. See Isaiah 1:17 and James 2:17.

Mercy (eleos) is God’s compassionate withholding of deserved judgment (krisis), extended to sinners (hamartolos) and mirrored in human acts. Matthew 5:7 blesses the merciful; Lamentations 3:22 lauds His steadfast love. See Matthew 5:7 and Lamentations 3:22.

We show mercy (eleos) because God’s mercy (chesed) redeems us, compelling us to reflect His character (imago Dei) to others. Luke 6:36 commands it; Titus 3:5 roots it in salvation. See Luke 6:36 and Titus 3:5.

Peace (eirene) is the state of wholeness (shalom) from reconciliation (katallage) with God through Christ, extending to human relations. Romans 5:1 grants peace with God; John 16:33 offers it amidst strife. See Romans 5:1 and John 16:33.

Pursuing peace (eirene) requires active reconciliation (katallage) and humility (tapeinophrosyne), empowered by the Spirit (pneuma) to reflect Christ’s peace (shalom). Romans 12:18 urges effort; Hebrews 12:14 ties it to holiness. See Romans 12:18 and Hebrews 12:14.

Joy (chara) is the deep, abiding delight in God’s presence (parousia) and promises, transcending circumstances through faith (pistis). Philippians 4:4 commands rejoicing; Nehemiah 8:10 calls it strength. See Philippians 4:4 and Nehemiah 8:10.

Joy (chara) flows from salvation (soteria) and God’s unchanging goodness (agathosyne), secured by Christ’s victory (nike) over sin (hamartia). John 16:22 promises unstealable joy; Psalm 16:11 locates it in God. See John 16:22 and Psalm 16:11.

Patience (makrothymia) is the Spirit-wrought endurance (hypomone) of trials (thlipsis), reflecting God’s forbearance (anoche) toward sinners. Galatians 5:22 lists it as fruit; Colossians 3:12 clothes us in it. See Galatians 5:22 and Colossians 3:12.

Patience (makrothymia) sustains us through suffering (pathos), perfecting faith (pistis) and hope (elpis) for God’s promises (epangelia). James 1:4 matures us; Romans 5:3-4 builds character. See James 1:4 and Romans 5:3-4.

Kindness (chrestotes) is the gracious disposition (phronema) to do good (agathos), reflecting God’s benevolence (euergeteo) toward us. Ephesians 4:32 pairs it with tenderness; Titus 3:4 echoes God’s love. See Ephesians 4:32 and Titus 3:4.

Kindness (chrestotes) manifests in acts of mercy (eleos) and generosity (dorea), empowered by the Spirit (pneuma) to mirror Christ’s love (agape). Luke 6:35 loves enemies; Galatians 6:10 prioritizes believers. See Luke 6:35 and Galatians 6:10.

Goodness (agathosyne) is the moral excellence (arete) of God’s character (qadosh), imparted to believers for righteous living (dikaiosune). Romans 15:14 assumes it in the church; Psalm 23:6 follows His goodness. See Romans 15:14 and Psalm 23:6.

We pursue goodness (agathosyne) to reflect God’s holiness (hagiosune) and fulfill our calling (klesis) as His image-bearers (imago Dei). Matthew 5:16 shines through good works; 1 Peter 2:12 glorifies God. See Matthew 5:16 and 1 Peter 2:12.

Faithfulness (pistotes) is steadfast loyalty to God and His covenant (diatheke), mirroring His reliability (emunah) in promises (epangelia). Galatians 5:22 fruits it; Hebrews 10:23 anchors it in God. See Galatians 5:22 and Hebrews 10:23.

Faithfulness (pistotes) honors God’s steadfast love (chesed), sustaining trust (pistis) in relationships and obedience (hypakoe) to His will (thelema). Lamentations 3:23 renews it daily; 1 Corinthians 4:2 requires it of stewards. See Lamentations 3:23 and 1 Corinthians 4:2.

Gentleness (prautes) is the meek strength (dynamis) of humility (tapeinophrosyne), reflecting Christ’s character (kenosis) in dealing with others. Galatians 5:23 fruits it; Matthew 11:29 exemplifies it in Jesus. See Galatians 5:23 and Matthew 11:29.

Gentleness (prautes) is practiced through patience (makrothymia) and kindness (chrestotes), restraining anger (orge) by the Spirit’s power (pneuma). Colossians 3:12 clothes us in it; 2 Timothy 2:24 teaches with it. See Colossians 3:12 and 2 Timothy 2:24.

Self-control (egkrateia) is the Spirit-enabled mastery (krateo) over desires (epithymia) and actions, aligning with God’s will (thelema). Galatians 5:23 lists it as fruit; Titus 2:12 trains us in it. See Galatians 5:23 and Titus 2:12.

Self-control (egkrateia) curbs sin’s impulses (sarx), fostering holiness (hagiosune) and readiness for God’s service (diakonia). Proverbs 25:28 likens its lack to a broken city; 1 Corinthians 9:27 disciplines the body. See Proverbs 25:28 and 1 Corinthians 9:27.

Hope (elpis) is the confident expectation (prosdokia) of God’s promises (epangelia), anchored in Christ’s resurrection (anastasis). Romans 15:13 names God its source; Hebrews 6:19 secures it as an anchor. See Romans 15:13 and Hebrews 6:19.

Hope (elpis) rests on God’s faithfulness (pistotes) and the certainty of eternal life (zoe aionios), triumphing over despair (apognosis). 1 Peter 1:3 births it in resurrection; Psalm 42:11 lifts it in God. See 1 Peter 1:3 and Psalm 42:11.

Suffering (pathos) is the experience of pain or loss under sin’s curse (katara), yet redeemed by God’s providence (pronoia) for His glory (doxa). Romans 8:18 deems it temporary; 2 Corinthians 4:17 lightens its weight. See Romans 8:18 and 2 Corinthians 4:17.

Suffering (pathos) results from sin’s dominion (hamartia) and tests faith (pistis), refining believers for perseverance (hypomone) and glory (doxa). Job 5:7 acknowledges its inevitability; 1 Peter 1:7 proves its worth. See Job 5:7 and 1 Peter 1:7.

Enduring suffering (pathos) relies on God’s grace (charis), prayer (proseuche), and hope (elpis), uniting us to Christ’s sufferings (sympatheo). James 5:11 blesses endurance; Philippians 3:10 shares in Christ. See James 5:11 and Philippians 3:10.

God’s glory (doxa) is the radiant manifestation of His infinite perfections (teleiotes), encompassing holiness (qadosh), power (dynamis), and love (agape). Exodus 33:18 reveals it to Moses; John 1:14 displays it in Christ. See Exodus 33:18 and John 1:14.

We glorify God (doxazo) by reflecting His character (imago Dei) through obedience (hypakoe), worship (latreia), and good works (erga agatha). 1 Corinthians 10:31 calls all acts to His glory; Matthew 5:16 shines through deeds. See 1 Corinthians 10:31 and Matthew 5:16.

Holiness (hagiosune) is God’s absolute purity (katharos) and separation from sin (hamartia), imparted to believers through sanctification (hagiasmos). Leviticus 19:2 commands it; 1 Peter 1:16 echoes the call. See Leviticus 19:2 and 1 Peter 1:16.

Holiness (hagiosune) is positional (imputed by Christ’s righteousness; dikaiosune) and progressive (wrought by the Spirit; pneuma) through obedience (hypakoe). Hebrews 12:10 shares God’s holiness; 2 Corinthians 7:1 perfects it. See Hebrews 12:10 and 2 Corinthians 7:1.

Obedience (hypakoe) is the willing submission (hupotasso) to God’s preceptive will (revealed commands), flowing from love (agape) and faith (pistis). John 14:23 links it to love; Romans 1:5 calls it faith’s fruit. See John 14:23 and Romans 1:5.

We obey (hypakouo) God because His authority (exousia) is sovereign (kyriotes), His commands (entole) are good (agathos), and obedience glorifies Him (doxazo). Deuteronomy 10:13 benefits us; 1 Samuel 15:22 prioritizes it. See Deuteronomy 10:13 and 1 Samuel 15:22.

Wisdom (sophia) is the Spirit-given insight (synesis) into God’s will (thelema) and creation, guiding righteous living (dikaiosune). Proverbs 9:10 roots it in fear of God; James 3:17 marks its purity. See Proverbs 9:10 and James 3:17.

Wisdom (sophia) is gained through fearing God (yirah), studying Scripture (graphe), and seeking it in prayer (proseuche) from the Spirit (pneuma). James 1:5 promises it generously; Psalm 119:99 finds it in God’s law. See James 1:5 and Psalm 119:99.

Knowledge (gnosis) is the apprehension of God’s truth (aletheia), both propositional (logos) and relational (epignosis), essential for faith (pistis). Hosea 6:6 desires it over sacrifice; 2 Peter 1:5 builds it into virtue. See Hosea 6:6 and 2 Peter 1:5.

We seek knowledge (gnosis) to know God (epignosis) more fully, grow in faith (pistis), and live wisely (phronimos) for His glory (doxa). Proverbs 18:15 pursues an understanding heart; Colossians 1:10 bears fruit in it. See Proverbs 18:15 and Colossians 1:10.

Truth (aletheia) is the correspondence of reality to God’s nature (ontos) and Word (logos), embodied in Christ as ultimate revelation (apokalypsis). John 14:6 declares Him truth; Psalm 119:160 sums it in Scripture. See John 14:6 and Psalm 119:160.

Truth (aletheia) is known through God’s revelation (apokalypsis)—Scripture (graphe) and Christ—illumined by the Spirit (pneuma) to the mind (nous). John 16:13 guides into truth; 2 Timothy 2:15 handles it rightly. See John 16:13 and 2 Timothy 2:15.

Doubt (diakrino) is the wavering of faith (pistis) or understanding (synesis), arising from sin’s distortion (hamartia) or finite limits (peperasmenos). James 1:6 likens it to instability; Matthew 14:31 questions its presence. See James 1:6 and Matthew 14:31.

Doubt (diakrino) is addressed by seeking God in prayer (proseuche), studying Scripture (graphe), and resting in His promises (epangelia). Mark 9:24 pleads for belief; Psalm 73:26 finds strength in God. See Mark 9:24 and Psalm 73:26.

Unity (henotes) is the Spirit-wrought oneness (heis) of believers in Christ’s body (soma Christou), reflecting the Trinity’s harmony (homonoia). Ephesians 4:3 preserves it; John 17:21 prays for its fullness. See Ephesians 4:3 and John 17:21.

Unity (henotes) testifies to Christ’s love (agape) and God’s glory (doxa), countering division (schisma) in the church (ekklesia). Psalm 133:1 blesses it; 1 Corinthians 1:10 urges agreement. See Psalm 133:1 and 1 Corinthians 1:10.

Division (schisma) is the fracturing of fellowship (koinonia) due to sin (hamartia), pride (hyperphania), or error (plane), opposing God’s will (thelema). 1 Corinthians 11:18 laments its presence; Galatians 5:20 lists it as fleshly. See 1 Corinthians 11:18 and Galatians 5:20.

Healing division (schisma) requires humility (tapeinophrosyne), love (agape), and truth (aletheia), seeking reconciliation (katallage) in Christ. Ephesians 4:15 speaks truth in love; Matthew 18:15 corrects privately. See Ephesians 4:15 and Matthew 18:15.

Fellowship (koinonia) is the shared life (zoe) of believers in Christ, bound by the Spirit (pneuma) in love (agape) and mission (missio). Acts 2:42 models it; 1 John 1:3 roots it in God. See Acts 2:42 and 1 John 1:3.

Fellowship (koinonia) strengthens faith (pistis), encourages perseverance (hypomone), and fulfills our relational design (imago Dei) in the body (ekklesia). Hebrews 10:25 forbids neglecting it; Ecclesiastes 4:12 triples strength. See Hebrews 10:25 and Ecclesiastes 4:12.

Service (diakonia) is the humble outworking (energeo) of love (agape) and stewardship (oikonomia), meeting needs for God’s glory (doxa). Mark 10:45 models it in Christ; Galatians 5:13 calls us to serve. See Mark 10:45 and Galatians 5:13.

We serve (diakoneo) others to reflect Christ’s humility (tapeinophrosyne), fulfill the law of love (nomos agapes), and advance God’s kingdom (basileia). John 13:14 washes feet as example; 1 Peter 4:10 uses gifts for service. See John 13:14 and 1 Peter 4:10.

Spiritual gifts (charismata) are Spirit-given abilities (dynamis) for edifying the church (ekklesia) and glorifying God (doxazo), diverse yet unified. 1 Corinthians 12:7 distributes them; Romans 12:6 lists their variety. See 1 Corinthians 12:7 and Romans 12:6.

Spiritual gifts (charismata) are exercised in love (agape) and humility (tapeinophrosyne), building up the body (oikodome) under the Spirit’s direction (pneuma). 1 Corinthians 14:12 seeks edification; Ephesians 4:12 equips saints. See 1 Corinthians 14:12 and Ephesians 4:12.

Leadership (hegemonia) in the church (ekklesia) is servant-hearted oversight (episkope), guiding with wisdom (sophia) and integrity (dikaiosune) for God’s glory (doxa). 1 Timothy 3:1-2 qualifies it; Mark 10:42-43 redefines it. See 1 Timothy 3:1-2 and Mark 10:42-43.

Leaders (hegeomai) provide order (taxis) and teaching (didache), equipping the church (ekklesia) to mature in faith (pistis) and resist error (plane). Hebrews 13:17 calls for obedience; Ephesians 4:11-12 builds the body. See Hebrews 13:17 and Ephesians 4:11-12.

Discipline (paideia) is the corrective training (sophronismos) of believers, by God or the church (ekklesia), to restore holiness (hagiosune). Hebrews 12:6 affirms God’s discipline; Matthew 18:17 outlines church steps. See Hebrews 12:6 and Matthew 18:17.

Discipline (paideia) purifies the church (ekklesia), protects doctrine (didaskalia), and restores sinners (hamartolos) to fellowship (koinonia). 1 Corinthians 5:5 aims for salvation; Titus 2:15 ensures authority. See 1 Corinthians 5:5 and Titus 2:15.

Gratitude (eucharistia) is the joyful recognition (charis) of God’s goodness (agathosyne), expressed in thanksgiving (eucharisteo) for His gifts (dorea). 1 Thessalonians 5:18 wills it always; Psalm 100:4 enters with it. See 1 Thessalonians 5:18 and Psalm 100:4.

Gratitude (eucharistia) flows from God’s grace (charis) in creation and redemption (apolutrosis), fostering contentment (autarkeia) and worship (latreia). Colossians 3:17 does all in thanks; Ephesians 5:20 gives it continually. See Colossians 3:17 and Ephesians 5:20.

Contentment (autarkeia) is the Spirit-wrought peace (eirene) of trusting God’s providence (pronoia), regardless of circumstances (peristasis). Philippians 4:11 learns it; 1 Timothy 6:6 pairs it with godliness. See Philippians 4:11 and 1 Timothy 6:6.

Contentment (autarkeia) is found through faith (pistis) in God’s sufficiency (hikanos), gratitude (eucharistia), and detachment from worldly gain (porismmos). Hebrews 13:5 frees from greed; Psalm 23:1 lacks nothing in God. See Hebrews 13:5 and Psalm 23:1.

Greed (pleonexia) is the idolatrous craving (epithymia) for more than God allots, violating stewardship (oikonomia) and trust (pistis). Luke 12:15 warns against it; Ephesians 5:5 equates it with idolatry. See Luke 12:15 and Ephesians 5:5.

Greed (pleonexia) enslaves the soul (psyche), disrupts contentment (autarkeia), and defies God’s generous provision (pronoia). Colossians 3:5 calls it death; Proverbs 15:27 curses its gain. See Colossians 3:5 and Proverbs 15:27.

Rest (anapausis) is the cessation (katapausis) of striving, rooted in God’s sabbath (shabbat) and fulfilled in Christ’s peace (eirene). Hebrews 4:9 promises a lasting rest; Matthew 11:28 offers it now. See Hebrews 4:9 and Matthew 11:28.

Rest (anapausis) renews the body (soma) and soul (psyche), trusting God’s sovereignty (kyriotes) over our labors (ergon). Genesis 2:2 models God’s rest; Psalm 127:2 gifts sleep. See Genesis 2:2 and Psalm 127:2.

Work (ergon) is the God-ordained task (ergasia) of cultivating creation (ktisis), reflecting His image (imago Dei) and serving others (diakonia). Genesis 2:15 assigns it; Colossians 3:23 directs it to God. See Genesis 2:15 and Colossians 3:23.

We work (ergazomai) to glorify God (doxazo), provide for needs (chreia), and bless others (eulogeo), fulfilling our created purpose (telos). Ephesians 4:28 shares through work; 2 Thessalonians 3:10 mandates it. See Ephesians 4:28 and 2 Thessalonians 3:10.

Laziness (argia) is the sinful neglect (ameleia) of God-given duties (ergon), squandering stewardship (oikonomia) and dishonoring His design (taxis). Proverbs 19:15 breeds hunger; Ecclesiastes 10:18 decays through it. See Proverbs 19:15 and Ecclesiastes 10:18.

Laziness (argia) undermines God’s call to diligence (spoude), wastes gifts (charismata), and fails to reflect His creative order (kosmos). Proverbs 13:4 contrasts with diligence; 1 Thessalonians 4:11 urges quiet work. See Proverbs 13:4 and 1 Thessalonians 4:11.

Diligence (spoude) is the steadfast effort (prospatheia) to fulfill God’s calling (klesis), stewarding time and talents (dorea) for His glory (doxa). Proverbs 22:29 excels in it; 2 Peter 1:5 adds it to faith. See Proverbs 22:29 and 2 Peter 1:5.

Diligence (spoude) honors God’s command (entole) to work (ergazomai), bears fruit (karpos) in His kingdom (basileia), and counters laziness (argia). Colossians 3:23 works heartily; Proverbs 10:4 prospers through it. See Colossians 3:23 and Proverbs 10:4.

Integrity (tamiym) is the wholeness (holokleria) of character, aligning actions with God’s truth (aletheia) and righteousness (dikaiosune). Psalm 15:2 walks in it; Proverbs 11:3 guides by it. See Psalm 15:2 and Proverbs 11:3.

Integrity (tamiym) reflects God’s holiness (qadosh), builds trust (pistis) in relationships, and testifies to His name (onoma). Titus 2:7 models it; Psalm 25:21 hopes in it. See Titus 2:7 and Psalm 25:21.

Honesty (aletheuo) is the commitment to truth (aletheia) in word and deed, rejecting deceit (dolos) as God’s image-bearers (imago Dei). Ephesians 4:25 speaks it; Proverbs 12:22 delights God with it. See Ephesians 4:25 and Proverbs 12:22.

Honesty (aletheuo) aligns with God’s nature (aletheia), fosters fellowship (koinonia), and avoids sin’s curse (katara). Colossians 3:9 shuns lying; Leviticus 19:11 forbids falsehood. See Colossians 3:9 and Leviticus 19:11.

Deception (dolos) is the intentional distortion (pseudos) of truth (aletheia), stemming from sin (hamartia) and Satan’s influence (satanas). John 8:44 names Satan its father; 2 Corinthians 11:3 warns of its craft. See John 8:44 and 2 Corinthians 11:3.

Deception (dolos) undermines trust (pistis), dishonors God’s truth (aletheia), and invites judgment (krisis). Proverbs 14:5 contrasts with honesty; Revelation 21:8 condemns liars. See Proverbs 14:5 and Revelation 21:8.

Courage (tharsos) is the Spirit-given boldness (parresia) to face fear (phobos) or opposition (antithesis) for God’s sake (doxa). Joshua 1:9 commands it; Acts 4:29 prays for it. See Joshua 1:9 and Acts 4:29.

Courage (tharsos) sustains witness (martyria) and obedience (hypakoe) amid trials (thlipsis), trusting God’s presence (parousia). 2 Timothy 1:7 replaces fear with power; Deuteronomy 31:6 assures His nearness. See 2 Timothy 1:7 and Deuteronomy 31:6.

Fear (phobos) is the natural response (pathos) to danger or the unknown, redeemed as reverent awe (yirah) toward God’s majesty (megaleiotes). Proverbs 1:7 begins wisdom with it; 2 Corinthians 7:1 perfects holiness in it. See Proverbs 1:7 and 2 Corinthians 7:1.

Fear (phobos) is overcome by trusting God’s love (agape) and power (dynamis), casting out dread (kolasis) through faith (pistis). 1 John 4:18 expels fear with love; Psalm 56:3 trusts in God. See 1 John 4:18 and Psalm 56:3.

Trust (peitho) is the reliance (elpis) on God’s faithfulness (pistotes) and promises (epangelia), anchoring the soul (psyche) in His care (pronoia). Proverbs 3:5 leans on Him; Hebrews 13:6 emboldens with His help. See Proverbs 3:5 and Hebrews 13:6.

We trust (peitho) God because His character (ontos) is unchangeable (ametathetos) and His Word (logos) is sure, offering eternal security (asphaleia). Psalm 9:10 knows His name; Numbers 23:19 affirms His truth. See Psalm 9:10 and Numbers 23:19.

Comfort (paraklesis) is the consolation (paramythia) from God’s presence (parousia) and promises, strengthening us in affliction (thlipsis). 2 Corinthians 1:4 shares His comfort; Psalm 23:4 walks with His rod. See 2 Corinthians 1:4 and Psalm 23:4.

Comfort (paraklesis) is found in God’s Spirit (parakletos), Scripture (graphe), and the church (ekklesia), soothing the weary soul (psyche). John 14:16 sends the Comforter; Romans 15:4 steadies with hope. See John 14:16 and Romans 15:4.

Strength (ischus) is the God-given capacity (dynamis) to endure (hypomone) and act (energeo) according to His will (thelema). Ephesians 6:10 draws it from Him; Isaiah 40:31 renews it in waiting. See Ephesians 6:10 and Isaiah 40:31.

Strength (ischus) equips us to bear trials (thlipsis), resist evil (poneria), and serve (diakoneo) faithfully (pistotes). Philippians 4:13 enables all through Christ; Psalm 46:1 offers it in trouble. See Philippians 4:13 and Psalm 46:1.

Encouragement (paraklesis) is the Spirit-inspired lifting (anortho) of others’ spirits (pneuma), spurring perseverance (hypomone) and hope (elpis). 1 Thessalonians 5:11 builds up; Hebrews 3:13 prevents hardness. See 1 Thessalonians 5:11 and Hebrews 3:13.

We encourage (parakaleo) others with God’s truth (aletheia), love (agape), and presence (koinonia), pointing to His unshakable promises (epangelia). Romans 15:5 grants it through unity; Acts 20:2 strengthens with words. See Romans 15:5 and Acts 20:2.

God’s presence (parousia) is His intimate nearness (eggus) to creation and believers, sustaining all (pronoia) and comforting the redeemed (paraklesis). Psalm 139:7 affirms its inescapability; Matthew 28:20 promises it always. See Psalm 139:7 and Matthew 28:20.

We experience God’s presence (parousia) through prayer (proseuche), worship (latreia), and the Spirit (pneuma), drawing near with faith (pistis). James 4:8 invites closeness; John 14:23 dwells with obedience. See James 4:8 and John 14:23.

God’s guidance (hodegeo) is His sovereign direction (kyriotes) of our paths, revealed through Scripture (graphe) and the Spirit (pneuma). Psalm 32:8 instructs with His eye; Proverbs 3:6 trusts His way. See Psalm 32:8 and Proverbs 3:6.

We follow God’s guidance (hodegeo) by seeking His will (thelema) in prayer (proseuche), obeying His Word (logos), and trusting His timing (kairos). Isaiah 30:21 hears His voice; Psalm 119:105 lights the path. See Isaiah 30:21 and Psalm 119:105.

God’s provision (pronoia) is His faithful supply (choregeo) of all needs (chreia), rooted in His goodness (agathosyne) and care (epimeleia). Matthew 6:26 feeds the birds; Philippians 4:19 meets every need. See Matthew 6:26 and Philippians 4:19.

We rely on God’s provision (pronoia) by resting in His promises (epangelia), seeking His kingdom (basileia) first, and rejecting worry (merimna). Matthew 6:33 prioritizes His reign; Psalm 37:25 never sees the righteous forsaken. See Matthew 6:33 and Psalm 37:25.

God’s protection (phulasso) is His sovereign guard (tereo) over His people, shielding from evil (poneria) and sustaining in trials (thlipsis). Psalm 91:11 sends angels; 2 Thessalonians 3:3 keeps from the evil one. See Psalm 91:11 and 2 Thessalonians 3:3.

We trust God’s protection (phulasso) by resting in His power (dynamis), praying for deliverance (rhuomai), and standing firm (steko) in faith (pistis). Psalm 46:1 refuges in trouble; Ephesians 6:13 armors for battle. See Psalm 46:1 and Ephesians 6:13.

God’s promise (epangelia) is His irrevocable word (logos) of blessing (eulogia) and salvation (soteria), fulfilled in Christ (pleroo). 2 Corinthians 1:20 says yes in Him; Hebrews 6:17 guarantees it unchanging. See 2 Corinthians 1:20 and Hebrews 6:17.

We hold to God’s promises (epangelia) because His faithfulness (pistotes) ensures them, fueling hope (elpis) and perseverance (hypomone). Romans 4:21 trusts His ability; 2 Peter 1:4 escapes corruption through them. See Romans 4:21 and 2 Peter 1:4.

God’s love (agape) is His self-giving, eternal affection (chesed) for His creation, supremely shown in Christ’s sacrifice (hilasmos). 1 John 4:8 defines Him as love; Romans 5:8 proves it at the cross. See 1 John 4:8 and Romans 5:8.

We rest in God’s love (agape) by trusting its unchanging depth (bathos), receiving it through faith (pistis), and abiding in Christ (meno). 1 John 4:16 dwells in it; Zephaniah 3:17 quiets us with it. See 1 John 4:16 and Zephaniah 3:17.

Our purpose (telos) is to glorify God (doxazo) and enjoy Him forever, living out our design (imago Dei) in worship (latreia) and service (diakonia). Isaiah 43:7 creates us for glory; Psalm 16:11 fulfills us in Him. See Isaiah 43:7 and Psalm 16:11.

We live our purpose (telos) by loving God (agapao) and others, obeying His will (thelema), and trusting His grace (charis) daily. Micah 6:8 walks it out; Colossians 3:17 does all for His name. See Micah 6:8 and Colossians 3:17.

Our hope (elpis) is the unshakable assurance (bebaios) of eternal life (zoe aionios) and Christ’s return (parousia), grounded in His victory (nike). Titus 2:13 awaits it; 1 Peter 1:3 births it alive. See Titus 2:13 and 1 Peter 1:3.

We hold fast to hope (elpis) by fixing our eyes (aphorao) on Christ, enduring trials (thlipsis) with patience (makrothymia), and recalling His promises (epangelia). Hebrews 12:2 runs to Jesus; Romans 15:13 overflows with hope. See Hebrews 12:2 and Romans 15:13.

Our calling (klesis) is God’s gracious summons (proskaleo) to salvation (soteria) and service (diakonia), lived out in holiness (hagiosune). Ephesians 4:1 walks worthily; 1 Thessalonians 4:7 calls to purity. See Ephesians 4:1 and 1 Thessalonians 4:7.

We fulfill our calling (klesis) by relying on God’s strength (ischus), using our gifts (charismata), and pursuing His glory (doxa) in all. 2 Timothy 1:9 empowers by grace; 1 Corinthians 15:58 abounds in work. See 2 Timothy 1:9 and 1 Corinthians 15:58.

Our victory (nike) is the triumph over sin (hamartia), death (thanatos), and Satan (satanas), secured by Christ’s resurrection (anastasis). 1 Corinthians 15:57 gives thanks for it; Romans 8:37 conquers through Him. See 1 Corinthians 15:57 and Romans 8:37.

We stand in victory (nike) by wearing God’s armor (panoplia), living by faith (pistis), and awaiting Christ’s return (parousia) with joy (chara). Ephesians 6:14 stands firm; Revelation 22:20 prays, “Come, Lord Jesus!” See Ephesians 6:14 and Revelation 22:20.