God is the eternal, self-existent (aseitas (self-existence)) creator and sovereign over all reality, subsisting as one essence (ousia (essence)) in three distinct hypostases (persons)—Father, Son, and Spirit (Trinitas (Trinity)). This triune nature is affirmed in Scripture, where YHWH (I AM) 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 aseitas. 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 (glory)) and share His goodness, not from necessity but from sovereign will (voluntas Dei (will of God)). 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 (sin)). Psalm 8:5 crowns humanity with glory, yet finite. See Genesis 1:26-27 and Psalm 8:5.

Sin is hamartia, a willful rebellion against God’s law (nomos (law)) and nature, fracturing the imago Dei and incurring guilt (reatus (guilt)). 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 (grace)). 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. Works cannot justify (dikaioo (justify)); 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 (atonement)) via His death and resurrection. Matthew 5:17 shows fulfillment; 1 John 2:2 propitiation. He restores the imago Dei. See Matthew 5:17 and 1 John 2:2.

Jesus saves through His substitutionary atonement (taking our penalty), imputing righteousness (dikaiosune (righteousness)) to believers via faith (pistis (faith)). 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 (salvation)), effected by God’s grace (charis) through Christ’s redemptive work. It encompasses justification (dikaiosis (justification)), sanctification (hagiasmos (sanctification)), and glorification (doxazo (glorification)). 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 and resultant guilt (reatus culpae (guilt of fault)) before God’s holiness (qadosh (holy)) necessitate salvation, as sin incurs wrath (orge (wrath)) 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 through Christ’s atonement (hilasmos), satisfying divine justice (dikaiosune) and reconciling humanity to Himself (katallage (reconciliation)). 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), and redemption (apolutrosis (redemption)). 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 (resurrection)) validates Christ’s victory over sin and death (thanatos (death)), 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 (and from the Son)), active in creation, revelation, and regeneration (palingenesia (regeneration)). John 15:26 describes His procession; Titus 3:5 His renewing work. See John 15:26 and Titus 3:5.

The Spirit regenerates (palingenesia), sanctifies (hagiasmos), and indwells believers, applying Christ’s work (John 3:5-6). He convicts sin, guides into truth (aletheia (truth)), 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 (work)). 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 (perseverance of the saints)), citing God’s preservation (John 10:28-29); others hold it’s conditional, warning against apostasy (apostasia (apostasy)) (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 (efficient cause)), 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 (forgive)) 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 (likeness)), wrought by the Spirit (pneuma (Spirit)) 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 at Christ’s return (parousia (return)). 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 (gospel)) 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 (forgiveness)) and eternal life (zoe aionios (eternal life)) 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 (universal)), 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 (repentance)) is a Spirit-wrought change of mind (nous (mind)) 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 (church)) is the covenant community of believers, the body of Christ (soma Christou (body of Christ)), 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 (edification)) 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 (sacrament)) 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 (eucharistia (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 (baptize)) 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 (fellowship)) 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 (Scripture)) is the inspired (theopneustos (God-breathed)), 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 (authority)) derives from its divine inspiration (theopneustos), providing the sole infallible rule (regula fidei (rule of faith)) 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 (prayer)) is communion with God, aligning human will (thelema (will)) with His, expressed in adoration, confession, thanksgiving, and supplication (deesis (supplication)). 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 (providence)), 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 (decree)) and preceptive will (revealed commands; praeceptum (precept)), 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 (obedience)). 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 (lordship)) 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 (election)) is God’s sovereign choice (prothesis (purpose)) 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 (double predestination)), citing Romans 9:21-22; others see election as inclusive, with reprobation (reprobatio (reprobation)) 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 (free will)) 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 (covenant, Hebrew)/diatheke (covenant, Greek)) 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 (old covenant)) under Moses mediated through law (nomos) and sacrifice (thusia (sacrifice)), foreshadowing Christ; the new (kaine diatheke (new covenant)) fulfills it in His blood (haima (blood)). 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 (mediator)) 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 (life)) 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 (word)). 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 (adoption)) is God’s gracious act of bringing believers into His family, granting sonship (filiation) and inheritance (kleronomia (inheritance)) through Christ. Romans 8:15 bestows the Spirit of adoption; Galatians 4:5 secures it legally. See Romans 8:15 and Galatians 4:5.

Adoption (huiothesia) reflects God’s love (agape), restoring relational intimacy lost by sin (hamartia), and securing eternal inheritance (kleronomia). Ephesians 1:5 roots it in His will (thelema); John 1:12 grants sonship through faith (pistis). See Ephesians 1:5 and John 1:12.

Holiness (qadosh) is the state of being set apart for God’s purposes, reflecting His moral perfection and purity. Leviticus 19:2 commands it; 1 Peter 1:16 echoes God’s call to be holy. It’s both positional and practical. See Leviticus 19:2 and 1 Peter 1:16.

Pursuing holiness (qadosh) aligns us with God’s nature and will (thelema), preparing us for communion with Him (koinonia). Hebrews 12:14 links it to seeing God; Romans 6:22 to eternal life (zoe aionios). See Hebrews 12:14 and Romans 6:22.

Love (agape) is the selfless, sacrificial commitment to another’s good, modeled by God’s nature and Christ’s cross (hilasmos). 1 Corinthians 13:4-7 describes its attributes; John 15:13 its ultimate act. It’s the greatest virtue. See 1 Corinthians 13:4-7 and John 15:13.

We love (agapao (love)) others to obey God’s command (entole (commandment)), reflect His nature (agape), and fulfill the law (nomos). John 13:34 mandates it; 1 John 4:7 roots it in God’s essence. See John 13:34 and 1 John 4:7.

Humility (tapeinophrosyne (humility)) is the posture of lowliness, recognizing our dependence on God and valuing others above self. Philippians 2:3-4 exhorts it; Matthew 23:12 promises exaltation. It mirrors Christ’s kenosis (self-emptying). See Philippians 2:3-4 and Matthew 23:12.

Humility (tapeinophrosyne) counters pride (hyperphania (pride)), aligns us with Christ’s example (kenosis), and fosters unity (henotes (unity)). James 4:6 gives grace to the humble; Micah 6:8 requires it. See James 4:6 and Micah 6:8.

Pride (hyperphania) is the sinful elevation of self above God and others, rejecting His sovereignty (kyriotes) and grace (charis). Proverbs 16:18 warns of its fall; 1 John 2:16 lists it as worldly. See Proverbs 16:18 and 1 John 2:16.

Pride (hyperphania) disrupts fellowship (koinonia), invites God’s opposition (antithesis (opposition)), and leads to destruction. James 4:6 resists the proud; Psalm 138:6 exalts the lowly. See James 4:6 and Psalm 138:6.

Wisdom (sophia (wisdom)) is the Spirit-given ability to apply God’s truth (aletheia) to life, discerning His will (thelema). Proverbs 9:10 roots it in fear of God (yirah (fear)); James 1:5 promises its gift. See Proverbs 9:10 and James 1:5.

Wisdom (sophia) guides righteous living (dikaiosune), protects from folly (aphrosyne (folly)), and honors God’s design (taxis (order)). Ecclesiastes 7:12 preserves life; Colossians 1:9 prays for its fullness. See Ecclesiastes 7:12 and Colossians 1:9.

Folly (aphrosyne) is the rejection of God’s wisdom (sophia), embracing sin (hamartia) and self-reliance over divine truth (aletheia). Proverbs 14:1 destroys through it; Psalm 14:1 ties it to atheism. See Proverbs 14:1 and Psalm 14:1.

Folly (aphrosyne) leads to ruin (apoleia (destruction)), dishonors God’s truth (aletheia), and rejects His grace (charis). Proverbs 13:16 contrasts with wisdom; Ecclesiastes 10:1 warns of its taint. See Proverbs 13:16 and Ecclesiastes 10:1.

Justice (dikaiosune) is the righteous ordering of relationships according to God’s will (thelema), reflecting His fairness (mishpat (justice)). Micah 6:8 requires it; Psalm 89:14 grounds it in God’s throne. See Micah 6:8 and Psalm 89:14.

Justice (dikaiosune) reflects God’s character (qadosh), restores creation’s order (taxis), and fulfills His command (entole). Isaiah 1:17 seeks it for the oppressed; Amos 5:24 demands its flow. See Isaiah 1:17 and Amos 5:24.

Mercy (chesed (lovingkindness)) is God’s compassionate withholding of deserved judgment, extended to sinners (hamartolos (sinner)). Matthew 5:7 blesses the merciful; Lamentations 3:22 praises God’s enduring mercy. See Matthew 5:7 and Lamentations 3:22.

Mercy (chesed) mirrors God’s grace (charis), fosters reconciliation (katallage), and obeys His call to love (agape). Luke 6:36 imitates God’s mercy; Colossians 3:12 clothes us in it. See Luke 6:36 and Colossians 3:12.

Forgiveness (aphesis) is the release of sin’s debt (opheilema (debt)), restoring relationship through grace (charis). Ephesians 4:32 commands it; Matthew 6:14-15 ties it to divine forgiveness. See Ephesians 4:32 and Matthew 6:14-15.

Forgiveness (aphesis) reflects God’s mercy (chesed), promotes reconciliation (katallage), and obeys Christ’s command (entole). Colossians 3:13 mirrors God’s forgiveness; Matthew 18:21-22 urges limitless grace. See Colossians 3:13 and Matthew 18:21-22.

Patience (makrothumia (patience)) is enduring trials or others’ faults with steadfastness, trusting God’s timing (kairos (time)). Galatians 5:22 lists it as Spirit’s fruit; James 5:7-8 models it in suffering. See Galatians 5:22 and James 5:7-8.

Patience (makrothumia) reflects God’s forbearance (anoche (forbearance)), builds character, and awaits His promises (epangelia (promise)). Romans 2:4 shows God’s patience; Hebrews 6:12 links it to inheritance. See Romans 2:4 and Hebrews 6:12.

Kindness (chrestotes (kindness)) is gracious, benevolent action toward others, reflecting God’s goodness (agathosune (goodness)). Galatians 5:22 includes it in Spirit’s fruit; Titus 3:4 ties it to God’s love (philanthropia (love for mankind)). See Galatians 5:22 and Titus 3:4.

Kindness (chrestotes) mirrors God’s grace (charis), draws others to repentance (metanoia), and fulfills love’s law (nomos). Ephesians 4:32 commands it; Luke 6:35 extends it to enemies. See Ephesians 4:32 and Luke 6:35.

Goodness (agathosune) is moral excellence and active beneficence, rooted in God’s perfect nature (qadosh). Galatians 5:22 names it Spirit’s fruit; Psalm 23:6 follows God’s goodness. See Galatians 5:22 and Psalm 23:6.

Goodness (agathosune) aligns us with God’s will (thelema), blesses others, and counters sin (hamartia). Matthew 5:16 lets it shine; Romans 15:14 assumes it in believers. See Matthew 5:16 and Romans 15:14.

Faithfulness (pistis) is steadfast loyalty to God and His covenant (berith), marked by trust and obedience (hypakoe). Galatians 5:22 lists it as fruit; Hebrews 10:23 urges holding fast. See Galatians 5:22 and Hebrews 10:23.

Faithfulness (pistis) honors God’s reliability (emunah (faithfulness)), strengthens relationships, and ensures perseverance (hypomone (endurance)). Lamentations 3:23 praises God’s faithfulness; 1 Corinthians 4:2 requires it of stewards. See Lamentations 3:23 and 1 Corinthians 4:2.

Gentleness (prautes (gentleness)) is strength under control, showing meekness and care in dealing with others. Galatians 5:23 includes it in Spirit’s fruit; Matthew 11:29 describes Christ’s gentleness. See Galatians 5:23 and Matthew 11:29.

Gentleness (prautes) reflects Christ’s humility (tapeinophrosyne), restores others gracefully, and promotes peace (eirene (peace)). Colossians 3:12 calls for it; 2 Timothy 2:25 uses it in correction. See Colossians 3:12 and 2 Timothy 2:25.

Self-control (egkrateia (self-control)) is the Spirit-enabled mastery over desires and actions, aligning with God’s will (thelema). Galatians 5:23 lists it as fruit; 2 Peter 1:6 adds it to virtue. See Galatians 5:23 and 2 Peter 1:6.

Self-control (egkrateia) guards against sin (hamartia), honors God’s temple (naos (temple)), and enables fruitful living. 1 Corinthians 9:25 likens it to athletic discipline; Titus 2:12 trains us in godliness. See 1 Corinthians 9:25 and Titus 2:12.

Obedience (hypakoe) is submission to God’s commands (entole), flowing from faith (pistis) and love (agape). John 14:15 ties it to love; Romans 1:5 calls it faith’s obedience. See John 14:15 and Romans 1:5.

Obedience (hypakoe) honors God’s authority (auctoritas), demonstrates faith (pistis), and yields blessing (eulogia (blessing)). Deuteronomy 28:1-2 promises reward; 1 Samuel 15:22 prioritizes it over sacrifice. See Deuteronomy 28:1-2 and 1 Samuel 15:22.

Stewardship (oikonomia (stewardship)) is the responsible management of God’s gifts—time, talents, resources—for His glory (doxa). Luke 16:2 demands accountability; 1 Peter 4:10 uses gifts to serve. See Luke 16:2 and 1 Peter 4:10.

Stewardship (oikonomia) acknowledges God’s ownership (kyriotes), multiplies His kingdom (basileia (kingdom)), and prepares us for eternity. Matthew 25:21 rewards faithful stewards; Genesis 1:28 entrusts creation. See Matthew 25:21 and Genesis 1:28.

Generosity (haplotes (generosity)) is freely giving of resources, time, or self, reflecting God’s abundant grace (charis). 2 Corinthians 9:7 cheers the giver; Luke 6:38 promises return. See 2 Corinthians 9:7 and Luke 6:38.

Generosity (haplotes) emulates God’s giving nature (agape), meets needs, and stores heavenly treasure (thesauros (treasure)). Acts 20:35 blesses giving; 1 Timothy 6:18 urges rich generosity. See Acts 20:35 and 1 Timothy 6:18.

Gratitude (eucharistia) is joyful recognition of God’s goodness (agathosune) and grace (charis), expressed in thanksgiving. 1 Thessalonians 5:18 commands it always; Psalm 100:4 enters His gates with it. See 1 Thessalonians 5:18 and Psalm 100:4.

Gratitude (eucharistia) honors God’s provision (pronoia), fosters contentment (autarkeia (contentment)), and transforms perspective. Colossians 3:17 does all in thanks; Philippians 4:6 pairs it with prayer. See Colossians 3:17 and Philippians 4:6.

Contentment (autarkeia) is inner satisfaction in God’s sufficiency (charis), regardless of circumstances. Philippians 4:11 learns it; Hebrews 13:5 ties it to God’s presence. See Philippians 4:11 and Hebrews 13:5.

Contentment (autarkeia) trusts God’s providence (pronoia), rejects covetousness (pleonexia (covetousness)), and frees us for worship (latreia (worship)). 1 Timothy 6:6 pairs it with godliness; Psalm 37:4 delights in God. See 1 Timothy 6:6 and Psalm 37:4.

Worship (latreia) is the reverent adoration of God, offering heart, mind, and life to His glory (doxa). John 4:24 demands spirit and truth (aletheia); Romans 12:1 presents life as worship. See John 4:24 and Romans 12:1.

Worship (latreia) responds to God’s worthiness (axios (worthy)), aligns us with His purpose (prothesis), and fulfills our created design. Revelation 4:11 ascribes glory; Psalm 95:6 bows in awe. See Revelation 4:11 and Psalm 95:6.

Service (diakonia (service)) is humble, sacrificial work for God’s kingdom (basileia) and others’ good, reflecting Christ’s example (kenosis). Mark 10:45 shows Jesus’ service; Galatians 5:13 serves through love (agape). See Mark 10:45 and Galatians 5:13.

Service (diakonia) obeys Christ’s command (entole), demonstrates love (agape), and advances God’s mission (missio Dei (mission of God)). John 13:14 washes feet; 1 Peter 4:11 serves to glorify. See John 13:14 and 1 Peter 4:11.

Community (koinonia) is the shared life of believers, bound by faith (pistis) and love (agape), reflecting the Trinity’s unity (henotes). Acts 2:42 describes its practice; Hebrews 10:24-25 urges its persistence. See Acts 2:42 and Hebrews 10:24-25.

Community (koinonia) fosters mutual edification (oikodome), accountability, and mission (missio Dei), mirroring God’s relational nature (perichoresis (mutual indwelling)). Ecclesiastes 4:9-10 supports two over one; Romans 12:5 unites us in Christ. See Ecclesiastes 4:9-10 and Romans 12:5.

Fellowship (koinonia) is intimate partnership in Christ, sharing spiritual and material life for mutual growth (auxano (growth)). 1 John 1:3 roots it in God; Philippians 2:1 ties it to the Spirit (pneuma). See 1 John 1:3 and Philippians 2:1.

Fellowship (koinonia) strengthens faith (pistis), encourages perseverance (hypomone), and embodies Christ’s body (soma Christou). Acts 2:46 shares daily life; 1 Corinthians 12:26 suffers together. See Acts 2:46 and 1 Corinthians 12:26.

Unity (henotes) is the harmonious oneness of believers, reflecting the Trinity’s perichoresis and Christ’s prayer (euche (prayer)). Ephesians 4:3 preserves it; John 17:21 seeks it for witness. See Ephesians 4:3 and John 17:21.

Unity (henotes) glorifies God (doxa), strengthens the church (ekklesia), and testifies to the gospel (euangelion). Psalm 133:1 blesses it; Colossians 3:14 binds it with love (agape). See Psalm 133:1 and Colossians 3:14.

Peace (eirene) is the state of wholeness and reconciliation (katallage) with God and others, flowing from Christ’s work (hilasmos). John 16:33 gives His peace; Romans 5:1 grants it through faith (pistis). See John 16:33 and Romans 5:1.

Peace (eirene) reflects God’s kingdom (basileia), heals division, and obeys Christ’s call (entole). Matthew 5:9 blesses peacemakers; Hebrews 12:14 pursues it with holiness (qadosh). See Matthew 5:9 and Hebrews 12:14.

Joy (chara (joy)) is the deep, abiding delight in God’s presence and promises, transcending circumstances. Nehemiah 8:10 finds strength in it; Philippians 4:4 commands it always. See Nehemiah 8:10 and Philippians 4:4.

Joy (chara) anchors faith (pistis) in God’s goodness (agathosune), sustains through trials (thlipsis (tribulation)), and glorifies Him (doxa). Psalm 16:11 finds it in His presence; Galatians 5:22 lists it as fruit. See Psalm 16:11 and Galatians 5:22.

Hope (elpis (hope)) is confident expectation in God’s promises (epangelia), anchored in Christ’s resurrection (anastasis). Romans 15:13 names God its source; Hebrews 11:1 ties it to faith (pistis). See Romans 15:13 and Hebrews 11:1.

Hope (elpis) sustains perseverance (hypomone), directs us to eternity (zoe aionios), and rests in God’s faithfulness (emunah). Titus 2:13 awaits Christ; Psalm 39:7 places hope in God. See Titus 2:13 and Psalm 39:7.

Perseverance (hypomone) is steadfast endurance in faith (pistis) through trials (thlipsis), trusting God’s strength (dynamis (power)). James 1:3 produces character; Revelation 2:3 commends it. See James 1:3 and Revelation 2:3.

Perseverance (hypomone) secures salvation’s reward (misthos (reward)), proves faith’s genuineness (pistis), and glorifies God (doxa). Hebrews 12:1 runs the race; 2 Timothy 4:7 finishes it. See Hebrews 12:1 and 2 Timothy 4:7.

Suffering (pathos (suffering)) is the experience of pain or loss, often refining faith (pistis) and aligning us with Christ’s cross (stauros (cross)). Romans 8:17 shares His suffering; 1 Peter 4:13 rejoices in it. See Romans 8:17 and 1 Peter 4:13.

Suffering (pathos) serves God’s purposes (prothesis), refining faith (pistis), and producing perseverance (hypomone), though its full reason remains mysterious (mysterion (mystery)). Job 42:5 grows through it; 2 Corinthians 4:17 prepares eternal glory (doxa). See Job 42:5 and 2 Corinthians 4:17.

Discipline (paideia (discipline)) is God’s corrective training, fostering holiness (qadosh) and righteousness (dikaiosune) in His children. Hebrews 12:6 shows love in discipline; Proverbs 3:11 accepts it. See Hebrews 12:6 and Proverbs 3:11.

Discipline (paideia) produces holiness (qadosh), aligns us with His will (thelema), and confirms our sonship (huiothesia). Hebrews 12:10 aims at righteousness; Deuteronomy 8:5 likens it to parenting. See Hebrews 12:10 and Deuteronomy 8:5.

Temptation (peirasmos (temptation)) is the enticement to sin (hamartia), arising from flesh, world, or Satan (diabolos (devil)). James 1:14 blames desire; 1 Corinthians 10:13 promises escape. See James 1:14 and 1 Corinthians 10:13.

Resisting temptation (peirasmos) relies on God’s strength (dynamis), Scripture (graphe), and prayer (proseuche). Ephesians 6:11 arms with God’s armor; Matthew 4:4 uses Scripture like Christ. See Ephesians 6:11 and Matthew 4:4.

Spiritual warfare (strateia (warfare)) is the believer’s struggle against spiritual forces of evil (poneria (evil)), fought with divine weapons (hoplon (weapon)). Ephesians 6:12 names the enemy; 2 Corinthians 10:4 equips the fight. See Ephesians 6:12 and 2 Corinthians 10:4.

Spiritual warfare (strateia) is waged through prayer (proseuche), Scripture (graphe), and faith (pistis), standing firm in Christ’s victory (nike (victory)). Ephesians 6:13-18 details armor; 1 Peter 5:8-9 resists Satan (diabolos). See Ephesians 6:13-18 and 1 Peter 5:8-9.

Satan (diabolos) is a fallen angel, the adversary (satanas (Satan)) opposing God’s purposes (prothesis) and tempting humanity (peirasmos). Job 1:6 introduces him; Revelation 12:9 names him deceiver. See Job 1:6 and Revelation 12:9.

Satan (diabolos) wields limited power under God’s sovereignty (kyriotes), deceiving (planao (deceive)) and tempting (peirazo (tempt)). John 8:44 calls him a liar; 2 Corinthians 4:4 blinds minds. Christ limits him. See John 8:44 and 2 Corinthians 4:4.

Evil (poneria) is the moral corruption and opposition to God’s goodness (agathosune), originating in sin (hamartia) and Satan’s rebellion (apostasia). Genesis 6:5 sees human evil; Ephesians 6:16 names fiery darts. See Genesis 6:5 and Ephesians 6:16.

Evil (poneria) exists due to creaturely rebellion (apostasia), permitted by God’s sovereign will (thelema) for purposes unrevealed (mysterion). Romans 9:22 shows vessels of wrath; Isaiah 45:7 attributes all to God’s plan. See Romans 9:22 and Isaiah 45:7.

The world (kosmos (world)) is the created order, often corrupted by sin (hamartia), opposing God’s kingdom (basileia). John 15:19 notes its enmity; 1 John 2:15 warns against its love. See John 15:19 and 1 John 2:15.

Resisting the world (kosmos) requires renewing the mind (nous) through Scripture (graphe) and faith (pistis). Romans 12:2 transforms by nonconformity; James 4:4 rejects friendship with it. See Romans 12:2 and James 4:4.

The flesh (sarx (flesh)) is the sinful human nature, prone to rebellion (apostasia) against God’s Spirit (pneuma). Galatians 5:17 opposes flesh to Spirit; Romans 7:18 finds no good in it. See Galatians 5:17 and Romans 7:18.

Overcoming the flesh (sarx) requires walking by the Spirit (pneuma), crucifying sinful desires (epithumia (desire)). Galatians 5:16 promises victory; Romans 8:13 puts deeds to death. See Galatians 5:16 and Romans 8:13.

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.

Repentance (metanoia) restores fellowship (koinonia) with God, aligns with His holiness (qadosh), and receives forgiveness (aphesis). Luke 13:3 warns of perishing without it; 2 Peter 3:9 desires all to repent. See Luke 13:3 and 2 Peter 3:9.

Confession (homologia (confession)) is acknowledging sin (hamartia) to God and, where needed, others, seeking forgiveness (aphesis). 1 John 1:9 promises cleansing; James 5:16 encourages mutual confession. See 1 John 1:9 and James 5:16.

Confession (homologia) restores integrity, humbles the heart (kardia (heart)), and secures God’s mercy (chesed). Psalm 32:5 finds forgiveness; Proverbs 28:13 prospers through it. See Psalm 32:5 and Proverbs 28:13.

Accountability (hyperecho (hold accountable)) is submitting to others in the church (ekklesia) for mutual correction and growth (auxano). Galatians 6:1 restores gently; Hebrews 3:13 exhorts daily. See Galatians 6:1 and Hebrews 3:13.

Accountability (hyperecho) guards against sin (hamartia), fosters holiness (qadosh), and strengthens community (koinonia). Proverbs 27:17 sharpens iron; Matthew 18:15 corrects sin. See Proverbs 27:17 and Matthew 18:15.

Leadership (hegemonia (leadership)) is servant-hearted guidance in the church (ekklesia), modeling Christ’s humility (tapeinophrosyne) and authority (exousia (authority)). Mark 10:42-45 serves, not lords; 1 Timothy 3:1 oversees well. See Mark 10:42-45 and 1 Timothy 3:1.

Godly leadership (hegemonia) reflects God’s order (taxis), equips the church (ekklesia), and guards doctrine (didache (teaching)). Hebrews 13:17 submits for souls’ sake; 1 Peter 5:2 shepherds willingly. See Hebrews 13:17 and 1 Peter 5:2.

Teaching (didache) is imparting God’s truth (aletheia) through Scripture (graphe) for faith (pistis) and obedience (hypakoe). 2 Timothy 2:2 entrusts truth; Matthew 28:20 teaches all Christ commanded. See 2 Timothy 2:2 and Matthew 28:20.

Teaching (didache) equips believers for maturity (teleios (mature)), spreads the gospel (euangelion), and fulfills Christ’s mission (missio Dei). Colossians 1:28 aims at maturity; Acts 1:8 witnesses to ends. See Colossians 1:28 and Acts 1:8.

Evangelism (euangelismos (evangelism)) is proclaiming the gospel (euangelion) to call sinners to repentance (metanoia) and faith (pistis). Mark 16:15 preaches to all; Romans 10:14 requires heralds. See Mark 16:15 and Romans 10:14.

Evangelism (euangelismos) obeys Christ’s command (entole), shares salvation’s hope (elpis), and extends God’s kingdom (basileia). Matthew 28:19 commissions disciples; 2 Corinthians 5:20 ambassadors reconcile. See Matthew 28:19 and 2 Corinthians 5:20.

Missions (missio (mission)) is the church’s (ekklesia) cross-cultural effort to spread the gospel (euangelion) and establish churches. Acts 13:2 sends Barnabas and Saul; Matthew 24:14 preaches to nations. See Acts 13:2 and Matthew 24:14.

Missions (missio) fulfills God’s heart (kardia) for all nations (ethnos (nation)), advancing His kingdom (basileia). Psalm 67:2 spreads His way; Revelation 7:9 gathers all peoples. See Psalm 67:2 and Revelation 7:9.

Apologetics (apologia (defense)) is the reasoned defense of Christian faith (pistis), answering objections and commending truth (aletheia). 1 Peter 3:15 prepares a defense; Acts 17:17 reasons in public. See 1 Peter 3:15 and Acts 17:17.

Apologetics (apologia) strengthens believers’ faith (pistis), removes obstacles to the gospel (euangelion), and engages culture (kosmos). Jude 3 contends for faith; 2 Corinthians 10:5 destroys arguments. See Jude 3 and 2 Corinthians 10:5.

Truth (aletheia (truth)) is the reality corresponding to God’s nature and revelation (apokalypsis (revelation)), embodied in Christ (logos). John 14:6 names Jesus truth; Psalm 119:160 sums Scripture as truth. See John 14:6 and Psalm 119:160.

Truth (aletheia) aligns us with God’s will (thelema), frees from deception (plane (deception)), and grounds faith (pistis). John 8:32 liberates through truth; 2 Timothy 2:15 rightly handles it. See John 8:32 and 2 Timothy 2:15.

Wisdom (sophia (wisdom)) is the God-given ability to apply truth (aletheia) rightly, discerning His will (thelema). Proverbs 9:10 roots it in fear of God; James 1:5 offers it generously. See Proverbs 9:10 and James 1:5.

Wisdom (sophia) guides righteous living (dikaiosune), honors God (doxa), and blesses others (eulogia). Proverbs 3:13-18 blesses its finders; Colossians 1:9 prays for it. See Proverbs 3:13-18 and Colossians 1:9.

Knowledge (gnosis (knowledge)) is the understanding of God’s truth (aletheia) and ways, gained through Scripture (graphe) and revelation (apokalypsis). Hosea 4:6 laments its lack; 2 Peter 1:5 adds it to faith (pistis). See Hosea 4:6 and 2 Peter 1:5.

Knowledge (gnosis) deepens love (agape) for God, equips service (diakonia), and guards against error (plane). Philippians 1:9 abounds in it; Proverbs 1:7 begins with God’s fear. See Philippians 1:9 and Proverbs 1:7.

The church (ekklesia (church)) is the called-out people of God, united in Christ (en Christo (in Christ)) as His body (soma (body)), tasked with worship (latreia) and mission (missio). Matthew 16:18 builds it on Christ; Ephesians 1:22-23 names it His body. See Matthew 16:18 and Ephesians 1:22-23.

The church (ekklesia) exists to glorify God (doxa), proclaim the gospel (euangelion), and nurture believers (oikodome (edification)). 1 Peter 2:9 proclaims His excellencies; Acts 2:47 grows through salvation (soteria). See 1 Peter 2:9 and Acts 2:47.

The body of Christ (soma Christou (body of Christ)) is the church (ekklesia), united under Christ’s headship (kephale (head)), functioning through diverse gifts (charisma (gift)). 1 Corinthians 12:27 assigns members; Colossians 1:18 names Christ head. See 1 Corinthians 12:27 and Colossians 1:18.

The body of Christ (soma Christou) manifests unity (henotes), equips for ministry (diakonia), and reflects Christ’s presence (parousia (presence)). Romans 12:4-5 unifies members; Ephesians 4:12 builds for service. See Romans 12:4-5 and Ephesians 4:12.

The bride of Christ (nymphe (bride)) is the church (ekklesia), betrothed to Christ in covenantal love (agape), awaiting consummation (teleiosis (completion)). Ephesians 5:25-27 purifies her; Revelation 19:7 prepares the marriage. See Ephesians 5:25-27 and Revelation 19:7.

The bride of Christ (nymphe) signifies intimate union (koinonia) with Christ, His sacrificial love (agape), and eternal fidelity (pistis). 2 Corinthians 11:2 betroths purely; Revelation 21:2 adorns her eternally. See 2 Corinthians 11:2 and Revelation 21:2.

Baptism (baptismos (baptism)) is the outward sign of inward faith (pistis), symbolizing union with Christ’s death (thanatos (death)) and resurrection (anastasis). Romans 6:4 buries with Him; Matthew 28:19 commands it. See Romans 6:4 and Matthew 28:19.

Baptism (baptismos) obeys Christ’s command (entole), publicly professes faith (pistis), and marks covenant membership (berith). Acts 2:38 ties it to repentance (metanoia); 1 Peter 3:21 appeals for salvation (soteria). See Acts 2:38 and 1 Peter 3:21.

The Lord’s Supper (deipnon (supper)) is the communal meal commemorating Christ’s sacrifice (thusia (sacrifice)), symbolizing His body (soma) and blood (haima (blood)). 1 Corinthians 11:24-25 institutes it; Luke 22:19-20 commands remembrance. See 1 Corinthians 11:24-25 and Luke 22:19-20.

The Lord’s Supper (deipnon) proclaims Christ’s death (thanatos), fosters communion (koinonia), and anticipates His return (parousia). 1 Corinthians 11:26 proclaims until He comes; John 6:53-54 ties it to eternal life (zoe aionios). See 1 Corinthians 11:26 and John 6:53-54.

Spiritual gifts (charismata (gifts)) are Spirit-given abilities (dynamis) for building the church (ekklesia) and serving others (diakonia). 1 Corinthians 12:7 gives for common good; Romans 12:6 lists diverse gifts. See 1 Corinthians 12:7 and Romans 12:6.

Spiritual gifts (charismata) edify the church (ekklesia), glorify God (doxa), and fulfill His mission (missio). Ephesians 4:11-12 equips saints; 1 Peter 4:10 stewards gifts. See Ephesians 4:11-12 and 1 Peter 4:10.

The priesthood of all believers (hierateuma (priesthood)) affirms every Christian’s direct access to God through Christ (mesites (mediator)), offering spiritual sacrifices (thusia). 1 Peter 2:5 names a holy priesthood; Revelation 1:6 makes us priests. See 1 Peter 2:5 and Revelation 1:6.

The priesthood of all believers (hierateuma) empowers worship (latreia), service (diakonia), and intercession (enteuxis (intercession)) without human mediators. Hebrews 4:16 approaches boldly; Romans 12:1 offers living sacrifices. See Hebrews 4:16 and Romans 12:1.

Church discipline (paideia) is the loving correction of sin (hamartia) within the church (ekklesia) to restore and protect holiness (qadosh). Matthew 18:15-17 outlines steps; 1 Corinthians 5:5 aims at salvation (soteria). See Matthew 18:15-17 and 1 Corinthians 5:5.

Church discipline (paideia) guards purity (hagneia (purity)), restores sinners (metanoia), and honors Christ’s name (onoma (name)). 2 Thessalonians 3:14 shames for repentance; Titus 2:15 corrects with authority. See 2 Thessalonians 3:14 and Titus 2:15.

The Great Commission (entole megale (great command)) is Christ’s mandate to make disciples (matheteuo (make disciples)) of all nations (ethnos), teaching and baptizing (baptismos). Matthew 28:19-20 commands it; Acts 1:8 empowers it. See Matthew 28:19-20 and Acts 1:8.

The Great Commission (entole megale) obeys Christ (hypakoe), spreads salvation (soteria), and fulfills God’s global purpose (prothesis). Mark 16:15 preaches everywhere; Romans 10:15 sends messengers. See Mark 16:15 and Romans 10:15.

Eternity (aion (eternity)) is the unending state of existence with God or apart from Him, beyond time (chronos (time)). Ecclesiastes 3:11 sets eternity in hearts; John 17:3 defines it as knowing God. See Ecclesiastes 3:11 and John 17:3.

Eternity (aion) shapes perspective, prioritizes salvation (soteria), and anchors hope (elpis) in God’s promises (epangelia). 2 Corinthians 4:18 looks to the eternal; Matthew 25:46 contrasts outcomes. See 2 Corinthians 4:18 and Matthew 25:46.

Heaven (ouranos (heaven)) is God’s dwelling place and the eternal home of the redeemed, marked by His presence (parousia) and glory (doxa). Revelation 21:3-4 describes no tears; John 14:2 prepares a place. See Revelation 21:3-4 and John 14:2.

Heaven (ouranos) fulfills our desire for God’s presence (parousia), ends suffering (pathos), and completes redemption (apolutrosis). Philippians 1:23 desires to be with Christ; Revelation 22:20 prays for His coming. See Philippians 1:23 and Revelation 22:20.

Hell (gehenna (hell)) is the place of eternal punishment (kolasis (punishment)) for the unrighteous, separated from God’s presence (parousia). Matthew 25:41 prepares it for the devil; Revelation 20:15 casts into the lake of fire. See Matthew 25:41 and Revelation 20:15.

Hell (gehenna) underscores God’s justice (dikaiosune), urges repentance (metanoia), and magnifies salvation’s urgency (soteria). Luke 16:23 depicts its torment; 2 Thessalonians 1:9 describes separation. See Luke 16:23 and 2 Thessalonians 1:9.

The resurrection (anastasis) is the bodily raising of the dead to eternal life (zoe aionios) or judgment (krisis (judgment)), secured by Christ’s rising (egeriro (rise)). 1 Corinthians 15:20 names Christ firstfruits; John 5:29 sorts to life or judgment. See 1 Corinthians 15:20 and John 5:29.

The resurrection (anastasis) validates Christ’s victory (nike), assures salvation (soteria), and guarantees eternal life (zoe aionios). Romans 6:5 unites us to it; 1 Thessalonians 4:14 raises believers. See Romans 6:5 and 1 Thessalonians 4:14.

The second coming (parousia) is Christ’s return in glory (doxa) to judge (krino (judge)) and establish His eternal kingdom (basileia). Acts 1:11 promises His return; Matthew 24:30 comes with clouds. See Acts 1:11 and Matthew 24:30.

The second coming (parousia) brings final redemption (apolutrosis), defeats evil (poneria), and fulfills hope (elpis). Titus 2:13 awaits the blessed hope; Revelation 19:11-16 rides victorious. See Titus 2:13 and Revelation 19:11-16.

Judgment (krisis) is God’s righteous verdict (dikaiosune) on all humanity, rewarding faith (pistis) or punishing sin (hamartia). Hebrews 9:27 appoints it after death; Revelation 20:12 opens the books. See Hebrews 9:27 and Revelation 20:12.

Judgment (krisis) upholds God’s justice (dikaiosune), vindicates His holiness (qadosh), and finalizes His plan (prothesis). Romans 2:5 stores wrath; 2 Corinthians 5:10 appears before Christ. See Romans 2:5 and 2 Corinthians 5:10.

The new heaven and new earth (kainos ouranos kai ge (new heaven and earth)) is God’s restored creation, free from sin (hamartia) and death (thanatos). Revelation 21:1 promises their arrival; Isaiah 65:17 foretells joy. See Revelation 21:1 and Isaiah 65:17.

The new heaven and new earth (kainos ouranos kai ge) completes redemption (apolutrosis), restores creation (ktisis (creation)), and fulfills God’s glory (doxa). 2 Peter 3:13 awaits righteousness; Romans 8:21 frees creation. See 2 Peter 3:13 and Romans 8:21.

The kingdom of God (basileia tou theou (kingdom of God)) is His sovereign rule, present in Christ and consummated at His return (parousia). Luke 17:21 places it within; Revelation 11:15 reigns forever. See Luke 17:21 and Revelation 11:15.

Praying for the kingdom of God (basileia tou theou) aligns with God’s will (thelema), hastens His reign (basileia), and seeks His glory (doxa). Matthew 6:10 prays “Thy kingdom come”; Mark 1:15 announces its nearness. See Matthew 6:10 and Mark 1:15.

Glorification (doxazo (glorify)) is the final transformation of believers into Christ’s likeness (eikon (image)), free from sin (hamartia) and death (thanatos). Romans 8:30 glorifies the called; 1 John 3:2 sees Him as He is. See Romans 8:30 and 1 John 3:2.

Glorification (doxazo) completes salvation (soteria), fulfills God’s purpose (prothesis), and unites us with Christ (en Christo). Philippians 3:21 transforms our bodies; 2 Thessalonians 1:10 marvels at Him. See Philippians 3:21 and 2 Thessalonians 1:10.

The end times (eschaton (end)) is the period culminating in Christ’s return (parousia), judgment (krisis), and kingdom’s consummation (basileia). Daniel 12:1 signals distress; 1 Thessalonians 5:2 comes like a thief. See Daniel 12:1 and 1 Thessalonians 5:2.

Studying the end times (eschaton) prepares for Christ’s return (parousia), strengthens hope (elpis), and urges holiness (qadosh). 2 Peter 3:11 lives godly lives; Matthew 24:42 stays watchful. See 2 Peter 3:11 and Matthew 24:42.

The rapture (harpazo (snatch away)) is the catching up of believers to meet Christ at His return (parousia), preceding final events (eschaton). 1 Thessalonians 4:17 meets in the air; 1 Corinthians 15:52 changes instantly. See 1 Thessalonians 4:17 and 1 Corinthians 15:52.

The rapture (harpazo) assures believers’ deliverance (soteria) from wrath (orge (wrath)), unites with Christ (en Christo), and fulfills prophecy (propheteia (prophecy)). 1 Thessalonians 5:9 spares from wrath; John 14:3 takes to Himself. See 1 Thessalonians 5:9 and John 14:3.

The tribulation (thlipsis) is a period of intense suffering and judgment (krisis) before Christ’s return (parousia), testing the earth (ge (earth)). Matthew 24:21 describes great distress; Revelation 7:14 comes through it. See Matthew 24:21 and Revelation 7:14.

Preparing for the tribulation (thlipsis) strengthens faith (pistis), trusts God’s sovereignty (kyriotes), and anticipates deliverance (soteria). Daniel 12:10 purifies many; 2 Timothy 3:12 expects persecution. See Daniel 12:10 and 2 Timothy 3:12.

The millennium (chilia ete (thousand years)) is the thousand-year reign of Christ with His saints, binding Satan (diabolos). Revelation 20:2-3 binds for a thousand years; Isaiah 11:6-9 pictures peace. See Revelation 20:2-3 and Isaiah 11:6-9.

The millennium (chilia ete) fulfills God’s promises (epangelia), showcases Christ’s reign (basileia), and restores creation (ktisis). Revelation 20:4 reigns with Christ; Psalm 72:8 extends His dominion. See Revelation 20:4 and Psalm 72:8.

The final judgment (krisis teleios (final judgment)) is God’s ultimate verdict (dikaiosune) on all, separating righteous (dikaios (righteous)) and wicked (adikos (unrighteous)). Revelation 20:11-12 opens the great throne; Matthew 25:32 separates sheep and goats. See Revelation 20:11-12 and Matthew 25:32.

The final judgment (krisis teleios) vindicates God’s justice (dikaiosune), rewards faith (pistis), and ends evil (poneria). Romans 14:10-11 stands before the seat; Revelation 21:8 assigns the lake of fire. See Romans 14:10-11 and Revelation 21:8.

Eternal life (zoe aionios) is unending communion (koinonia) with God, beginning now through faith (pistis) in Christ (en Christo). John 3:16 grants it to believers; 1 John 5:11 finds it in the Son. See John 3:16 and 1 John 5:11.

Eternal life (zoe aionios) fulfills our purpose (prothesis), escapes death (thanatos), and enjoys God’s presence (parousia) forever. Titus 1:2 hopes in it; John 10:28 secures it eternally. See Titus 1:2 and John 10:28.

The glory of God (doxa tou theou (glory of God)) is the radiant manifestation of His nature, holiness (qadosh), and majesty (megaleiotes (majesty)). Isaiah 6:3 fills the earth with it; Romans 11:36 directs all to it. See Isaiah 6:3 and Romans 11:36.

Living for the glory of God (doxa tou theou) fulfills our created purpose (prothesis), reflects His worth (axios), and aligns with eternity (aion). 1 Corinthians 10:31 does all for His glory; Revelation 4:11 worships His worthiness. See 1 Corinthians 10:31 and Revelation 4:11.