Prophecy & fulfillment

246 hand-written notes connecting an Old Testament promise or pattern with where the New Testament (or history) says it is fulfilled. Each card shows both texts side by side. Start with a theme below, or filter by how strong the link is.

The promised deliverer

From Eden and Abraham to David: the promises that everything later builds on.

The offspring who will crush the serpent

Traditional reading

After the fall, God tells the serpent that the woman's offspring will strike its head while it strikes his heel. Christian tradition has long read this as the first hint of a coming deliverer (sometimes called the protoevangelium). The New Testament alludes to it (Romans 16:20) but does not quote it as a prediction of Jesus.

The promise / pattern

15 And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel.”

Echoed in

20 The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

Romans 16:20 — "The God of peace will soon crush Satan under your feet."

When: Set at the beginning of human history; written down within the Torah.

Ways people read this (2)
  • Traditional Christian reading: a promise of Christ's victory over evil.
  • Many Jewish and some modern Christian readers see a general statement about the ongoing conflict between humanity and evil.

All nations blessed through Abraham

Linked by the New Testament

God promises Abraham that all the families of the earth will be blessed through him, and later that this will come through his 'offspring'. Paul says Scripture 'preached the gospel beforehand' to Abraham and that the offspring is ultimately Christ.

The promise / pattern

3 I will bless those who bless you and curse those who curse you; and all the families of the earth will be blessed through you.”

18 And through your offspring all nations of the earth will be blessed, because you have obeyed My voice.”

Where the New Testament applies it

8 The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”

16 The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ.

25 And you are sons of the prophets and of the covenant God made with your fathers when He said to Abraham, ‘Through your offspring all the families of the earth will be blessed.’

When: Promised to Abraham (traditionally c. 2000 BC); applied by Paul in Galatians (c. AD 48–55).

A prophet like Moses

Linked by the New Testament

Moses promises that God will raise up a prophet like him from among the people, whom they must heed. Peter and Stephen both identify Jesus as this prophet.

The promise / pattern

15 The LORD your God will raise up for you a prophet like me from among your brothers. You must listen to him. 16 This is what you asked of the LORD your God at Horeb on the day of the assembly, when you said, “Let us not hear the voice of the LORD our God or see this great fire anymore, so that we will not die!” 17 Then the LORD said to me, “They have spoken well. 18 I will raise up for them a prophet like you from among their brothers. I will put My words in his mouth, and he will tell them everything I command him. 19 And I will hold accountable anyone who does not listen to My words that the prophet speaks in My name.

Where the New Testament applies it

22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must listen to Him in everything He tells you. 23 Everyone who does not listen to Him will be completely cut off from among his people.’

37 This is the same Moses who told the Israelites, ‘God will raise up for you a prophet like me from among your brothers.’

When: Spoken by Moses before Israel entered Canaan; applied in Acts, c. AD 30–35.

A son of David whose throne lasts forever

Linked by the New Testament

God promises David a descendant whose kingdom will be established forever and who will be treated as God's son. The angel announcing Jesus' birth echoes this promise, and Hebrews applies it to Jesus.

The promise / pattern

12 And when your days are fulfilled and you rest with your fathers, I will raise up your descendant after you, who will come from your own body, and I will establish his kingdom. 13 He will build a house for My Name, and I will establish the throne of his kingdom forever. 14 I will be his Father, and he will be My son. When he does wrong, I will discipline him with the rod of men and with the blows of the sons of men. 15 But My loving devotion will never be removed from him as I removed it from Saul, whom I removed from before you. 16 Your house and kingdom will endure forever before Me, and your throne will be established forever.”

Where the New Testament applies it

32 He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, 33 and He will reign over the house of Jacob forever. His kingdom will never end!”

5 For to which of the angels did God ever say: “You are My Son; today I have become Your Father”? Or again: “I will be His Father, and He will be My Son”?

When: Spoken to David (c. 1000 BC); echoed at Jesus' birth announcement (c. 6–4 BC).

Ways people read this (1)
  • Its first reference is to Solomon and David's line of kings; the New Testament reads its fullest sense in Jesus.

You are my Son

Linked by the New Testament

A royal psalm in which God declares the anointed king to be his son. The New Testament applies these words to Jesus in Paul's preaching about the resurrection and in Hebrews (the voice at Jesus' baptism also echoes them).

The promise / pattern

7 I will proclaim the decree spoken to Me by the LORD: “You are My Son; today I have become Your Father.

Where the New Testament applies it

33 He has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: ‘You are My Son; today I have become Your Father.’

5 For to which of the angels did God ever say: “You are My Son; today I have become Your Father”? Or again: “I will be His Father, and He will be My Son”?

5 So also Christ did not take upon Himself the glory of becoming a high priest, but He was called by the One who said to Him: “You are My Son; today I have become Your Father.”

When: A royal psalm from the era of Israel's monarchy; applied in Acts and Hebrews, c. AD 30–65.

A shoot from the stump of Jesse

Linked by the New Testament

A future king from David's father's line, on whom God's Spirit rests, who judges with righteousness and to whom the nations turn. Paul quotes the last part in Romans to show Gentiles hoping in the 'root of Jesse'.

The promise / pattern

1 Then a shoot will spring up from the stump of Jesse, and a Branch from his roots will bear fruit. 2 The Spirit of the LORD will rest on Him— the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the LORD. 3 And He will delight in the fear of the LORD. He will not judge by what His eyes see, and He will not decide by what His ears hear, 4 but with righteousness He will judge the poor, and with equity He will decide for the lowly of the earth. He will strike the earth with the rod of His mouth and slay the wicked with the breath of His lips. 5 Righteousness will be the belt around His hips, and faithfulness the sash around His waist. …

Where the New Testament applies it

12 And once more, Isaiah says: “The Root of Jesse will appear, One who will arise to rule over the Gentiles; in Him the Gentiles will put their hope.”

When: Spoken c. 740–700 BC; cited by Paul c. AD 57.

A child is born, a son is given

Widely held reading

A royal birth oracle naming the child 'Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace' and promising an endless throne on David's seat. Christians widely read this as pointing to Christ; Luke's birth announcement echoes its language about David's throne.

The promise / pattern

6 For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore. The zeal of the LORD of Hosts will accomplish this.

Echoed in

32 He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, 33 and He will reign over the house of Jacob forever. His kingdom will never end!”

When: Spoken c. 732–700 BC.

Ways people read this (2)
  • Christian reading: a Messianic promise fulfilled in Jesus.
  • Many Jewish readers understand it as about King Hezekiah, with the titles as throne names.

The bronze serpent lifted up

Linked by the New Testament

In the wilderness, Israelites bitten by snakes were healed by looking at a bronze serpent Moses raised on a pole. In John 3, Jesus compares his own being 'lifted up' to this event.

The promise / pattern

8 Then the LORD said to Moses, “Make a fiery serpent and mount it on a pole. When anyone who is bitten looks at it, he will live.” 9 So Moses made a bronze snake and mounted it on a pole. If anyone who was bitten looked at the bronze snake, he would live.

Where the New Testament applies it

14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 that everyone who believes in Him may have eternal life.

When: Exodus wilderness period; referenced by Jesus in a conversation with Nicodemus.

Show all 15 in “The promised deliverer” →

Birth and early life

Where and how the Messiah arrives.

A virgin will conceive and bear a son

Debated

Isaiah gives King Ahaz a sign: a young woman will conceive, bear a son, and call him Immanuel ('God with us'). Matthew says Jesus' virginal conception fulfilled this. Readers differ about how the sign worked in Isaiah's own day and how it points to Jesus.

The promise / pattern

14 Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.

Where the New Testament applies it

22 All this took place to fulfill what the Lord had said through the prophet: 23 “Behold, the virgin will be with child and will give birth to a son, and they will call Him Immanuel” (which means, “God with us”).

When: Spoken c. 735–732 BC during the Syro-Ephraimite crisis; applied by Matthew, c. AD 60–85.

Ways people read this (4)
  • Direct: Isaiah was speaking about the Messiah's birth.
  • Dual fulfillment: a child born in Ahaz's time was a sign, and Jesus is the fullest fulfillment.
  • Typological: Matthew sees a pattern in Isaiah's sign that Jesus completes.
  • Hebrew 'almah' means a young woman; the Greek translation (Septuagint) used 'parthenos', which Matthew follows.

A ruler from Bethlehem

Linked by the New Testament

Micah names the small town of Bethlehem Ephrathah as the birthplace of a coming ruler of Israel 'whose coming forth is from of old'. When Herod asks the chief priests and scribes where the Messiah is to be born, they cite this passage.

The promise / pattern

2 But you, Bethlehem Ephrathah, who are small among the clans of Judah, out of you will come forth for Me One to be ruler over Israel— One whose origins are of old, from the days of eternity.

Where the New Testament applies it

1 After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east arrived in Jerusalem, 2 asking, “Where is the One who has been born King of the Jews? We saw His star in the east and have come to worship Him.” 3 When King Herod heard this, he was disturbed, and all Jerusalem with him. 4 And when he had assembled all the chief priests and scribes of the people, he asked them where the Christ was to be born. 5 “In Bethlehem in Judea,” they replied, “for this is what the prophet has written: …

When: Micah, c. 735–700 BC; fulfilled at Jesus' birth, c. 6–4 BC.

Rachel weeping for her children

Linked by the New Testament

Jeremiah pictures Rachel mourning as her descendants are led into exile. Matthew connects the image to the grief in Bethlehem when Herod killed the infants.

The promise / pattern

15 This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children, and refusing to be comforted, because they are no more.”

Where the New Testament applies it

16 When Herod saw that he had been outwitted by the Magi, he was filled with rage. Sending orders, he put to death all the boys in Bethlehem and its vicinity who were two years old and under, according to the time he had learned from the Magi. 17 Then what was spoken through the prophet Jeremiah was fulfilled: 18 “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children, and refusing to be comforted, because they are no more.”

When: Jeremiah, c. 587 BC; Herod's massacre, c. 6–4 BC.

Ways people read this (1)
  • Typological: Israel's earlier grief prefigures the later mourning.

Out of Egypt I called my son

Linked by the New Testament

Hosea looks back on the Exodus, when God called Israel his son out of Egypt. Matthew sees Jesus' return from Egypt as re-living Israel's story, so that the words 'fulfill' in a typological sense.

The promise / pattern

1 When Israel was a child, I loved him, and out of Egypt I called My son.

Where the New Testament applies it

13 When the Magi had gone, an angel of the Lord appeared to Joseph in a dream. “Get up!” he said. “Take the Child and His mother and flee to Egypt. Stay there until I tell you, for Herod is going to search for the Child to kill Him.” 14 So he got up, took the Child and His mother by night, and withdrew to Egypt, 15 where he stayed until the death of Herod. This fulfilled what the Lord had spoken through the prophet: “Out of Egypt I called My Son.”

When: Hosea, c. 750–720 BC, looking back to the Exodus; Jesus' childhood c. 5–4 BC.

Ways people read this (1)
  • Typology: Jesus as the true Israel retracing Israel's path.

Light dawns in Galilee

Linked by the New Testament

Isaiah promises that the northern regions of Zebulun and Naphtali, first to be humbled, will see a great light. Matthew says Jesus' ministry in Galilee fulfilled this.

The promise / pattern

1 Nevertheless, there will be no more gloom for those in distress. In the past He humbled the land of Zebulun and the land of Naphtali, but in the future He will honor the Way of the Sea, beyond the Jordan, Galilee of the nations: 2 The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.

Where the New Testament applies it

12 When Jesus heard that John had been imprisoned, He withdrew to Galilee. 13 Leaving Nazareth, He went and lived in Capernaum, which is by the sea in the region of Zebulun and Naphtali, 14 to fulfill what was spoken through the prophet Isaiah: 15 “Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles— 16 the people living in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.”

When: Spoken c. 732 BC; applied by Matthew to Jesus' Galilean ministry, c. AD 28–30.

Ministry

Forerunner, mission and the crowd’s response.

A voice in the wilderness

Linked by the New Testament

'In the wilderness prepare the way of the LORD.' All four gospels identify this voice with John the Baptist preparing the way for Jesus. Mark also joins it with Malachi 3:1.

The promise / pattern

3 A voice of one calling: “Prepare the way for the LORD in the wilderness; make a straight highway for our God in the desert.

1 “Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.

Where the New Testament applies it

1 In those days John the Baptist came, preaching in the wilderness of Judea 2 and saying, “Repent, for the kingdom of heaven is near.” 3 This is he who was spoken of through the prophet Isaiah: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for Him.’”

2 As it is written in Isaiah the prophet: “Behold, I will send My messenger ahead of You, who will prepare Your way.” 3 “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for Him.’” 4 John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.

3 He went into all the region around the Jordan, preaching a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of Isaiah the prophet: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for Him. 5 Every valley shall be filled in, and every mountain and hill made low. The crooked ways shall be made straight, and the rough ways smooth. 6 And all humanity will see Godʼs salvation.’”

+ 2 more

When: Spoken to comfort exiles in Babylon (dating of Isaiah 40–66 is debated: c. 700 BC or c. 540 BC); John's ministry c. AD 27–29.

Elijah before the day of the LORD

Linked by the New Testament

Malachi promises that God will send 'Elijah the prophet' before the great and awesome day of the LORD to turn hearts. Jesus says John the Baptist is the Elijah who was to come, and Gabriel says John will go in Elijah's spirit and power.

The promise / pattern

5 Behold, I will send you Elijah the prophet before the coming of the great and awesome Day of the LORD. 6 And he will turn the hearts of the fathers to their children, and the hearts of the children to their fathers. Otherwise, I will come and strike the land with a curse.”

Where the New Testament applies it

13 For all the Prophets and the Law prophesied until John. 14 And if you are willing to accept it, he is the Elijah who was to come.

10 The disciples asked Him, “Why then do the scribes say that Elijah must come first?” 11 Jesus replied, “Elijah does indeed come, and he will restore all things. 12 But I tell you that Elijah has already come, and they did not recognize him, but have done to him whatever they wished. In the same way, the Son of Man will suffer at their hands.” 13 Then the disciples understood that He was speaking to them about John the Baptist.

16 Many of the sons of Israel he will turn back to the Lord their God. 17 And he will go on before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.”

When: Malachi, c. 450–430 BC; John's ministry, c. AD 27–29.

The chosen servant who will not break a bruised reed

Linked by the New Testament

The first of Isaiah's 'servant songs': God's Spirit-anointed servant brings justice gently to the nations. Matthew says Jesus' quiet healing ministry fulfilled it.

The promise / pattern

1 “Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations. 2 He will not cry out or raise His voice, nor make His voice heard in the streets. 3 A bruised reed He will not break and a smoldering wick He will not extinguish; He will faithfully bring forth justice. 4 He will not grow weak or discouraged before He has established justice on the earth. In His law the islands will put their hope.”

Where the New Testament applies it

15 Aware of this, Jesus withdrew from that place. Large crowds followed Him, and He healed them all, 16 warning them not to make Him known. 17 This was to fulfill what was spoken through the prophet Isaiah: 18 “Here is My Servant, whom I have chosen, My beloved, in whom My soul delights. I will put My Spirit on Him, and He will proclaim justice to the nations. 19 He will not quarrel or cry out; no one will hear His voice in the streets. …

When: Isaiah 40–55; applied by Matthew to Jesus' Galilean ministry.

The Spirit of the Lord is upon me

Linked by the New Testament

An anointed messenger brings good news to the poor, freedom to captives, and a year of the LORD's favor. In the synagogue at Nazareth Jesus reads it and says, 'Today this Scripture is fulfilled in your hearing.'

The promise / pattern

1 The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, 2 to proclaim the year of the LORDʼs favor and the day of our Godʼs vengeance, to comfort all who mourn,

Where the New Testament applies it

16 Then Jesus came to Nazareth, where He had been brought up. As was His custom, He entered the synagogue on the Sabbath. And when He stood up to read, 17 the scroll of the prophet Isaiah was handed to Him. Unrolling it, He found the place where it was written: 18 “The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed, 19 to proclaim the year of the Lordʼs favor.” 20 Then He rolled up the scroll, returned it to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on Him, …

When: Isaiah 56–66; read by Jesus c. AD 27–28.

Seeing but not perceiving

Linked by the New Testament

Isaiah's commission includes hearing that the people will hear but not understand. The gospels and Acts quote it to explain why many did not accept Jesus' message or Paul's preaching.

The promise / pattern

9 And He replied: “Go and tell this people, ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ 10 Make the hearts of this people calloused; deafen their ears and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.”

Where the New Testament applies it

13 This is why I speak to them in parables: ‘Though seeing, they do not see; though hearing, they do not hear or understand.’ 14 In them the prophecy of Isaiah is fulfilled: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. 15 For this peopleʼs heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’

39 For this reason they were unable to believe. For again, Isaiah says: 40 “He has blinded their eyes and hardened their hearts, so that they cannot see with their eyes, and understand with their hearts, and turn, and I would heal them.” 41 Isaiah said these things because he saw Jesusʼ glory and spoke about Him.

25 They disagreed among themselves and began to leave after Paul had made this final statement: “The Holy Spirit was right when He spoke to your fathers through Isaiah the prophet: 26 ‘Go to this people and say, “You will be ever hearing but never understanding; you will be ever seeing but never perceiving.” 27 For this peopleʼs heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’

When: Isaiah's call, c. 740 BC; quoted c. AD 28–62.

Your king comes, humble, riding on a donkey

Linked by the New Testament

Zechariah calls Zion to rejoice because her king comes righteous and humble, riding a donkey. Matthew and John connect this to Jesus' entry into Jerusalem on Palm Sunday.

The promise / pattern

9 Rejoice greatly, O Daughter of Zion! Shout in triumph, O Daughter of Jerusalem! See, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey.

Where the New Testament applies it

1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent out two disciples, 2 saying to them, “Go into the village ahead of you, and at once you will find a donkey tied there, with her colt beside her. Untie them and bring them to Me. 3 If anyone questions you, tell him that the Lord needs them, and he will send them right away.” 4 This took place to fulfill what was spoken through the prophet: 5 “Say to the Daughter of Zion, ‘See, your King comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’” …

12 The next day the great crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 They took palm branches and went out to meet Him, shouting: “Hosanna!” “Blessed is He who comes in the name of the Lord!” “Blessed is the King of Israel!” 14 Finding a young donkey, Jesus sat on it, as it is written: 15 “Do not be afraid, O Daughter of Zion. See, your King is coming, seated on the colt of a donkey.” 16 At first His disciples did not understand these things, but after Jesus was glorified they remembered what had been done to Him, and they realized that these very things had also been written about Him.

When: Zechariah, c. 520–480 BC; Jesus' entry, c. AD 30–33.

Jesus and the Scriptures

Matthew’s fulfillment formulas and the texts Jesus and the gospel writers quote, from his temptation to his last words.

He will be called a Nazarene

Debated

Matthew says that by settling in Nazareth, Jesus fulfilled what was spoken 'by the prophets', yet no Old Testament verse says these words. Matthew uses the plural 'prophets', so he may be summarizing a theme rather than quoting one text. Interpreters propose several links, none certain.

The promise / pattern

1 Then a shoot will spring up from the stump of Jesse, and a Branch from his roots will bear fruit.

3 He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.

5 For behold, you will conceive and give birth to a son. And no razor shall touch his head, because the boy will be a Nazirite to God from the womb, and he will begin the deliverance of Israel from the hand of the Philistines.”

Where the New Testament applies it

23 and he went and lived in a town called Nazareth. So was fulfilled what was spoken through the prophets: “He will be called a Nazarene.”

When: Matthew's account of Jesus' childhood; written c. AD 60–85.

Ways people read this (4)
  • A wordplay on the Hebrew 'netzer' (branch, shoot) in Isaiah 11:1, so 'Nazarene' recalls the Davidic Branch.
  • An allusion to the despised status of Nazareth and of the suffering servant (compare John 1:46 and Isaiah 53:3).
  • A reference to Nazirite-like holiness (Judges 13:5), though Jesus is not described as a Nazirite.
  • Matthew cites a prophetic theme (contempt and lowliness) rather than a specific verse, or a source we no longer have.

He took our infirmities

Linked by the New Testament

After Jesus heals many at Capernaum, Matthew says this fulfilled Isaiah's words about the servant bearing infirmities and diseases. Matthew applies the verse to Jesus' healing ministry, while other writers (such as Peter) apply the same chapter to his death for sin.

The promise / pattern

4 Surely He took up our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted.

Where the New Testament applies it

16 When evening came, many who were demon-possessed were brought to Jesus, and He drove out the spirits with a word and healed all the sick. 17 This was to fulfill what was spoken through the prophet Isaiah: “He took up our infirmities and carried our diseases.”

When: Isaiah, c. 700–540 BC; Jesus' healings in Galilee, c. AD 28–30.

Ways people read this (2)
  • Matthew applies the verse to physical healing during Jesus' ministry; others see healing as a foretaste of what the cross secures.
  • Some traditions teach that physical healing is guaranteed in the atonement; many others say complete healing awaits the resurrection.

I will open my mouth in parables

Linked by the New Testament

Matthew says Jesus' teaching in parables fulfilled a psalm of Asaph, in which the psalmist says he will speak in a parable and utter things hidden from of old. Here a psalm recounting Israel's history becomes a pattern for Jesus' own teaching.

The promise / pattern

2 I will open my mouth in parables; I will utter things hidden from the beginning,

Where the New Testament applies it

34 Jesus spoke all these things to the crowds in parables. He did not tell them anything without using a parable. 35 So was fulfilled what was spoken through the prophet: “I will open My mouth in parables; I will utter things hidden since the foundation of the world.”

When: Psalm 78 from Israel's monarchy; Jesus' parables in Galilee, c. AD 28–30.

Tested in the wilderness, answering from Deuteronomy

Linked by the New Testament

In each of the three temptations Jesus answers with a verse from Deuteronomy, the book that recalls Israel's forty years of testing in the wilderness. Many readers see a deliberate contrast: where Israel failed the tests of hunger, testing God and false worship, Jesus, as faithful Son, succeeds.

The promise / pattern

2 Remember that these forty years the LORD your God led you all the way in the wilderness, so that He might humble you and test you in order to know what was in your heart, whether or not you would keep His commandments. 3 He humbled you, and in your hunger He gave you manna to eat, which neither you nor your fathers had known, so that you might understand that man does not live on bread alone, but on every word that comes from the mouth of the LORD.

13 Fear the LORD your God, serve Him only, and take your oaths in His name. 14 Do not follow other gods, the gods of the peoples around you. 15 For the LORD your God, who is among you, is a jealous God. Otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off the face of the earth. 16 Do not test the LORD your God as you tested Him at Massah.

Where the New Testament applies it

1 Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. 2 After fasting forty days and forty nights, He was hungry. 3 The tempter came to Him and said, “If You are the Son of God, tell these stones to become bread.” 4 But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’” 5 Then the devil took Him to the holy city and set Him on the pinnacle of the temple. …

1 Then Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, 2 where for forty days He was tempted by the devil. He ate nothing during those days, and when they had ended, He was hungry. 3 The devil said to Him, “If You are the Son of God, tell this stone to become bread.” 4 But Jesus answered, “It is written: ‘Man shall not live on bread alone.’” 5 Then the devil led Him up to a high place and showed Him in an instant all the kingdoms of the world. …

When: Deuteronomy's speeches are set on the plains of Moab (traditionally c. 1406 BC); the temptations came after Jesus' baptism, c. AD 27–29.

Ways people read this (2)
  • The wording points to Jesus as the true Israel, the Son who does what Israel did not.
  • Others emphasize the quotations as a model of how any believer answers temptation with Scripture.

The blind see, the lame walk

Linked by the New Testament

When John the Baptist asks from prison whether Jesus is the coming one, Jesus answers by listing what is happening: the blind see, the lame walk, the dead are raised, the poor hear good news. These are the signs Isaiah linked with God's coming to save.

The promise / pattern

5 Then the eyes of the blind will be opened and the ears of the deaf unstopped. 6 Then the lame will leap like a deer and the mute tongue will shout for joy. For waters will gush forth in the wilderness, and streams in the desert.

18 On that day the deaf will hear the words of the scroll, and out of the deep darkness the eyes of the blind will see. 19 The humble will increase their joy in the LORD, and the poor among men will rejoice in the Holy One of Israel.

1 The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners,

Where the New Testament applies it

2 Meanwhile John heard in prison about the works of Christ, and he sent his disciples 3 to ask Him, “Are You the One who was to come, or should we look for someone else?” 4 Jesus replied, “Go back and report to John what you hear and see: 5 The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor. 6 Blessed is the one who does not fall away on account of Me.”

18 Then Johnʼs disciples informed him about all these things. 19 So John called two of his disciples and sent them to ask the Lord, “Are You the One who was to come, or should we look for someone else?” 20 When the men came to Jesus, they said, “John the Baptist sent us to ask, ‘Are You the One who was to come, or should we look for someone else?’” 21 At that very hour Jesus healed many people of their diseases, afflictions, and evil spirits, and He gave sight to many who were blind. 22 So He replied, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor. …

When: Isaiah, c. 700 BC; Jesus' reply to John's disciples, c. AD 28–29.

Elijah and Elisha sent to outsiders

Linked by the New Testament

Preaching at Nazareth, Jesus reminds his hearers that Elijah was sent to a widow in Sidon and Elisha healed Naaman the Syrian, while many in Israel were passed over. The examples make his point that God's mercy goes beyond expected boundaries, which enrages the synagogue.

The promise / pattern

8 Then the word of the LORD came to Elijah: 9 “Get up and go to Zarephath of Sidon, and stay there. Behold, I have commanded a widow there to provide for you.” 10 So Elijah got up and went to Zarephath. When he arrived at the city gate, there was a widow gathering sticks. Elijah called to her and said, “Please bring me a little water in a cup, so that I may drink.” 11 And as she was going to get it, he called to her and said, “Please bring me a piece of bread.” 12 But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.” …

1 Now Naaman, the commander of the army of the king of Aram, was a great man in his masterʼs sight and highly regarded, for through him the LORD had given victory to Aram. And he was a mighty man of valor, but he was a leper. 2 At this time the Arameans had gone out in bands and had taken a young girl from the land of Israel, and she was serving Naamanʼs wife. 3 She said to her mistress, “If only my master would go to the prophet who is in Samaria, he would cure him of his leprosy.” 4 And Naaman went and told his master what the girl from the land of Israel had said. 5 “Go now,” said the king of Aram, “and I will send you with a letter to the king of Israel.” So Naaman departed, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of clothing. …

Where the New Testament applies it

24 Then He added, “Truly I tell you, no prophet is accepted in his hometown. 25 But I tell you truthfully that there were many widows in Israel in the time of Elijah, when the sky was shut for three and a half years and great famine swept over all the land. 26 Yet Elijah was not sent to any of them, but to the widow of Zarephath in Sidon. 27 And there were many lepers in Israel in the time of Elisha the prophet. Yet not one of them was cleansed—only Naaman the Syrian.” 28 On hearing this, all the people in the synagogue were enraged. …

When: Elijah and Elisha, c. 870–800 BC; Jesus at Nazareth, c. AD 27–28.

Prophets who raised the dead

Traditional reading

Luke tells of Jesus raising a widow's only son at Nain in words that recall Elijah raising the widow's son at Zarephath: the boy is given back to his mother. Luke's wording echoes the Greek text of 1 Kings 17, and the crowd calls Jesus a great prophet. The New Testament does not spell out the link.

The promise / pattern

17 Later, the son of the woman who owned the house became ill, and his sickness grew worse and worse, until no breath remained in him. 18 “O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?” 19 But Elijah said to her, “Give me your son.” So he took him from her arms, carried him to the upper room where he was staying, and laid him on his own bed. 20 Then he cried out to the LORD, “O LORD my God, have You also brought tragedy on this widow who has opened her home to me, by causing her son to die?” 21 Then he stretched himself out over the child three times and cried out to the LORD, “O LORD my God, please let this boyʼs life return to him!” …

32 When Elisha reached the house, there was the boy lying dead on his bed. 33 So he went in, closed the door behind the two of them, and prayed to the LORD. 34 Then Elisha got on the bed and lay on the boy, mouth to mouth, eye to eye, and hand to hand. As he stretched himself out over him, the boyʼs body became warm. 35 Elisha turned away and paced back and forth across the room. Then he got on the bed and stretched himself out over the boy again, and the boy sneezed seven times and opened his eyes. 36 Elisha summoned Gehazi and said, “Call the Shunammite woman.” So he called her and she came. Then Elisha said, “Pick up your son.” …

Echoed in

11 Soon afterward, Jesus went to a town called Nain. His disciples went with Him, accompanied by a large crowd. 12 As He approached the town gate, He saw a dead man being carried out, the only son of his mother, and she was a widow. And a large crowd from the town was with her. 13 When the Lord saw her, He had compassion on her and said, “Do not weep.” 14 Then He went up and touched the coffin, and those carrying it stood still. “Young man,” He said, “I tell you, get up!” 15 And the dead man sat up and began to speak! Then Jesus gave him back to his mother. …

When: Elijah, c. 860 BC; Nain, c. AD 28–29.

Barley loaves and a hundred men

Traditional reading

Elisha fed a hundred men with twenty barley loaves, with some left over. John, alone among the gospels, tells us Jesus fed the five thousand with five barley loaves. The pattern is often seen as deliberate, with Jesus' miracle greater than the prophet's, but John does not say so explicitly.

The promise / pattern

42 Now a man from Baal-shalishah came to the man of God with a sack of twenty loaves of barley bread from the first ripe grain. “Give it to the people to eat,” said Elisha. 43 But his servant asked, “How am I to set twenty loaves before a hundred men?” “Give it to the people to eat,” said Elisha, “for this is what the LORD says: ‘They will eat and have some left over.’” 44 So he set it before them, and they ate and had some left over, according to the word of the LORD.

Echoed in

5 When Jesus looked up and saw a large crowd coming toward Him, He said to Philip, “Where can we buy bread for these people to eat?” 6 But He was asking this to test him, for He knew what He was about to do. 7 Philip answered, “Two hundred denarii would not buy enough bread for each of them to have a small piece.” 8 One of His disciples, Andrew, Simon Peterʼs brother, said to Him, 9 “Here is a boy with five barley loaves and two small fish. But what difference will these make among so many?” …

When: Elisha, c. 850 BC; Jesus' feeding of the five thousand, c. AD 29.

Show all 27 in “Jesus and the Scriptures” →

Suffering, death and rising

The betrayal, the cross and the empty tomb.

Even my close friend has lifted his heel against me

Linked by the New Testament

David laments betrayal by a trusted friend who shared his bread. Jesus quotes it at the Last Supper about Judas.

The promise / pattern

9 Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me.

Where the New Testament applies it

18 I am not speaking about all of you; I know whom I have chosen. But this is to fulfill the Scripture: ‘The one who shares My bread has lifted up his heel against Me.’

When: Written by David; quoted by Jesus, c. AD 30–33.

Thirty pieces of silver

Debated

Zechariah takes his wages of thirty pieces of silver and throws them into the house of the LORD. Matthew connects this to Judas' payment for betraying Jesus, and attributes the quotation to Jeremiah, likely blending Zechariah with Jeremiah's potter imagery (Jeremiah 18–19; 32).

The promise / pattern

12 Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver. 13 And the LORD said to me, “Throw it to the potter”—this magnificent price at which they valued me. So I took the thirty pieces of silver and threw them to the potter in the house of the LORD.

Where the New Testament applies it

14 Then one of the Twelve, the one called Judas Iscariot, went to the chief priests 15 and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver. 16 So from then on Judas looked for an opportunity to betray Jesus.

3 When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders. 4 “I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.” 5 So Judas threw the silver into the temple and left. Then he went away and hanged himself. 6 The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.” 7 After conferring together, they used the money to buy the potterʼs field as a burial place for foreigners. …

When: Zechariah, c. 520–480 BC (chapters 9–14 are debated); Judas' betrayal, c. AD 30–33.

Ways people read this (2)
  • Matthew combines texts from Zechariah and Jeremiah under the better-known prophet.
  • Some see a typological fit rather than a direct prediction.

The psalm of the forsaken sufferer

Linked by the New Testament

David's lament begins 'My God, my God, why have you forsaken me?' and describes mockery, thirst, and soldiers dividing his garments. The gospel writers echo it at the cross: Jesus quotes the opening line, and John notes the casting of lots for his clothing.

The promise / pattern

1 My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning?

18 They divide my garments among them and cast lots for my clothing.

Where the New Testament applies it

46 About the ninth hour Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”

34 At the ninth hour, Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”

23 When the soldiers had crucified Jesus, they divided His garments into four parts, one for each soldier, with the tunic remaining. It was seamless, woven in one piece from top to bottom. 24 So they said to one another, “Let us not tear it. Instead, let us cast lots to see who will get it.” This was to fulfill the Scripture: “They divided My garments among them, and cast lots for My clothing.” So that is what the soldiers did.

When: Written by David (c. 1000 BC); events of the crucifixion c. AD 30–33.

Ways people read this (1)
  • Read by the New Testament as a psalm of righteous suffering that finds its deepest meaning in Jesus' passion.

Zeal for your house; vinegar for my thirst

Linked by the New Testament

A psalm of a suffering righteous man. John connects 'zeal for your house consumes me' to Jesus cleansing the temple, and the gospels connect 'they gave me vinegar for my thirst' to the cross.

The promise / pattern

9 because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me.

21 They poisoned my food with gall and gave me vinegar to quench my thirst.

Where the New Testament applies it

17 His disciples remembered that it is written: “Zeal for Your house will consume Me.”

34 they offered Him wine to drink, mixed with gall; but after tasting it, He refused to drink it.

28 After this, knowing that everything had now been accomplished, and to fulfill the Scripture, Jesus said, “I am thirsty.” 29 A jar of sour wine was sitting there. So they soaked a sponge in the wine, put it on a stalk of hyssop, and lifted it to His mouth.

When: Written by David; events c. AD 30–33.

Not one of his bones will be broken

Linked by the New Testament

A psalm about the righteous sufferer whom God protects. John connects this line (and the Passover rule in Exodus 12:46) to the Roman soldiers not breaking Jesus' legs.

The promise / pattern

20 He protects all his bones; not one of them will be broken.

Where the New Testament applies it

33 But when they came to Jesus and saw that He was already dead, they did not break His legs. 34 Instead, one of the soldiers pierced His side with a spear, and immediately blood and water flowed out. 35 The one who saw it has testified to this, and his testimony is true. He knows that he is telling the truth, so that you also may believe. 36 Now these things happened so that the Scripture would be fulfilled: “Not one of His bones will be broken.”

When: Written by David; applied by John, c. AD 85–95.

The suffering servant

Linked by the New Testament

A servant despised and rejected, wounded for the transgressions of others, silent like a lamb before its shearers, who bears the sin of many and is 'numbered with the transgressors'. The New Testament quotes or alludes to this passage more than any other to explain Jesus' death: healing (Matthew 8), silence before accusers (Acts 8), substitutionary suffering (1 Peter 2), being counted among criminals (Luke 22).

The promise / pattern

1 Who has believed our message? And to whom has the arm of the LORD been revealed? 2 He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him. 3 He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not. 4 Surely He took up our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted. 5 But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. …

Where the New Testament applies it

16 When evening came, many who were demon-possessed were brought to Jesus, and He drove out the spirits with a word and healed all the sick. 17 This was to fulfill what was spoken through the prophet Isaiah: “He took up our infirmities and carried our diseases.”

37 Although Jesus had performed so many signs in their presence, they still did not believe in Him. 38 This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message? And to whom has the arm of the Lord been revealed?”

32 The eunuch was reading this passage of Scripture: “He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so He did not open His mouth. 33 In His humiliation He was deprived of justice. Who can recount His descendants? For His life was removed from the earth.” 34 “Tell me,” said the eunuch, “who is the prophet talking about, himself or someone else?” 35 Then Philip began with this very Scripture and told him the good news about Jesus.

+ 3 more

When: Isaiah 40–55 (composition dated to c. 700 BC by some scholars, c. 540 BC by others); quoted in the New Testament c. AD 30–95.

Ways people read this (3)
  • Christian reading: a prophecy of Jesus' atoning death.
  • Traditional Jewish reading: the servant is Israel, suffering for the nations.
  • Some scholars see both an original corporate meaning and a later individual reading.

They will look on the one they pierced

Linked by the New Testament

Zechariah foretells that the people will look on the one they have pierced and mourn. John quotes this after Jesus' side is pierced with a spear, and Revelation applies it to Christ's return.

The promise / pattern

10 Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son.

Where the New Testament applies it

34 Instead, one of the soldiers pierced His side with a spear, and immediately blood and water flowed out. 35 The one who saw it has testified to this, and his testimony is true. He knows that he is telling the truth, so that you also may believe. 36 Now these things happened so that the Scripture would be fulfilled: “Not one of His bones will be broken.” 37 And, as another Scripture says: “They will look on the One they have pierced.”

When: Zechariah, c. 520–480 BC; John c. AD 85–95.

You will not abandon me to the grave

Linked by the New Testament

David expresses confidence that God will not leave his soul in Sheol or let his holy one see decay. Peter and Paul argue that since David died and decayed, these words point beyond him to the resurrection of Jesus.

The promise / pattern

10 For You will not abandon my soul to Sheol, nor will You let Your Holy One see decay.

Where the New Testament applies it

25 David says about Him: ‘I saw the Lord always before me; because He is at my right hand, I will not be shaken. 26 Therefore my heart is glad and my tongue rejoices; my body also will dwell in hope, 27 because You will not abandon my soul to Hades, nor will You let Your Holy One see decay. 28 You have made known to me the paths of life; You will fill me with joy in Your presence.’ 29 Brothers, I can tell you with confidence that the patriarch David died and was buried, and his tomb is with us to this day. …

35 So also, He says in another Psalm: ‘You will not let Your Holy One see decay.’ 36 For when David had served Godʼs purpose in his own generation, he fell asleep. His body was buried with his fathers and saw decay. 37 But the One whom God raised from the dead did not see decay.

When: Written by David (c. 1000 BC); used in sermons in Acts, c. AD 30–47.

Show all 10 in “Suffering, death and rising” →

Exaltation, church and the coming age

The risen king, the new covenant, the Spirit and the nations.

Sit at my right hand

Linked by the New Testament

David writes, 'The LORD says to my Lord: Sit at my right hand until I make your enemies your footstool.' Jesus uses this to raise the question of how the Messiah can be both David's son and David's Lord; Peter and Hebrews apply it to Jesus' exaltation.

The promise / pattern

1 The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.”

Where the New Testament applies it

41 While the Pharisees were assembled, Jesus questioned them: 42 “What do you think about the Christ? Whose son is He?” “Davidʼs,” they answered. 43 Jesus said to them, “How then does David in the Spirit call Him ‘Lord’? For he says: 44 ‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’ 45 So if David calls Him ‘Lord,’ how can He be Davidʼs son?”

34 For David did not ascend into heaven, but he himself says: ‘The Lord said to my Lord, “Sit at My right hand 35 until I make Your enemies a footstool for Your feet.”’

13 Yet to which of the angels did God ever say: “Sit at My right hand until I make Your enemies a footstool for Your feet”?

When: Written by David (c. 1000 BC); quoted by Jesus in his final week (c. AD 30–33).

The stone the builders rejected

Linked by the New Testament

A psalm of thanksgiving in which the stone rejected by builders becomes the cornerstone. Jesus applies it to himself, and Peter repeats it before the council.

The promise / pattern

22 The stone the builders rejected has become the cornerstone. 23 This is from the LORD, and it is marvelous in our eyes.

Where the New Testament applies it

42 Jesus said to them, “Have you never read in the Scriptures: ‘The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes’?

11 This Jesus is ‘the stone you builders rejected, which has become the cornerstone.’

7 To you who believe, then, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the cornerstone,”

When: A pilgrimage psalm from the period of the temple; quoted by Jesus, c. AD 30–33.

A precious cornerstone laid in Zion

Linked by the New Testament

God lays a tested stone as a sure foundation, and 'whoever believes will not be in haste'. Paul and Peter apply this to Christ.

The promise / pattern

16 So this is what the Lord GOD says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will never be shaken.

Where the New Testament applies it

33 as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”

6 For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the one who believes in Him will never be put to shame.”

When: Isaiah, c. 700 BC; cited by Paul c. AD 57 and by Peter c. AD 62–64.

A new covenant

Linked by the New Testament

God promises a new covenant written on hearts, with forgiveness of sins. At the Last Supper Jesus speaks of 'the new covenant in my blood', and Hebrews quotes the whole passage at length.

The promise / pattern

31 Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. 32 It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt— a covenant they broke, though I was a husband to them,” declares the LORD. 33 “But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And I will be their God, and they will be My people. 34 No longer will each man teach his neighbor or his brother, saying, ‘Know the LORD,’ because they will all know Me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquities and will remember their sins no more.”

Where the New Testament applies it

20 In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood, which is poured out for you.

8 But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. 9 It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt, because they did not abide by My covenant, and I disregarded them, declares the Lord. 10 For this is the covenant I will make with the house of Israel after those days, declares the Lord. I will put My laws in their minds and inscribe them on their hearts. And I will be their God, and they will be My people. 11 No longer will each one teach his neighbor or his brother, saying, ‘Know the Lord,’ because they will all know Me, from the least of them to the greatest. 12 For I will forgive their iniquities and will remember their sins no more.”

15 The Holy Spirit also testifies to us about this. First He says: 16 “This is the covenant I will make with them after those days, declares the Lord. I will put My laws in their hearts and inscribe them on their minds.” 17 Then He adds: “Their sins and lawless acts I will remember no more.”

When: Jeremiah, c. 600–587 BC; Last Supper c. AD 30–33.

I will pour out my Spirit on all flesh

Linked by the New Testament

Joel foretells the outpouring of God's Spirit on sons, daughters, young and old. On the day of Pentecost Peter says, 'This is what was uttered through the prophet Joel.'

The promise / pattern

28 And afterward, I will pour out My Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. 29 Even on My menservants and maidservants, I will pour out My Spirit in those days. 30 I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. 31 The sun will be turned to darkness and the moon to blood before the coming of the great and awesome Day of the LORD. 32 And everyone who calls on the name of the LORD will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the LORD has promised, among the remnant called by the LORD.

Where the New Testament applies it

14 Then Peter stood up with the Eleven, lifted up his voice, and addressed the crowd: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and listen carefully to my words. 15 These men are not drunk, as you suppose. It is only the third hour of the day! 16 No, this is what was spoken by the prophet Joel: 17 ‘In the last days, God says, I will pour out My Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. 18 Even on My menservants and maidservants I will pour out My Spirit in those days, and they will prophesy. …

When: Joel (date debated, c. 830–400 BC); Pentecost, c. AD 30–33.

David's fallen tent restored

Linked by the New Testament

Amos promises that God will rebuild David's fallen shelter so that the nations bearing God's name may seek him. James quotes it at the Jerusalem council to support welcoming Gentile believers.

The promise / pattern

11 “In that day I will restore the fallen tent of David. I will repair its gaps, restore its ruins, and rebuild it as in the days of old, 12 that they may possess the remnant of Edom and all the nations that bear My name,” declares the LORD, who will do this.

Where the New Testament applies it

13 When they had finished speaking, James declared, “Brothers, listen to me! 14 Simon has told us how God first visited the Gentiles to take from them a people to be His own. 15 The words of the prophets agree with this, as it is written: 16 ‘After this I will return and rebuild the fallen tent of David. Its ruins I will rebuild, and I will restore it, 17 so that the remnant of men may seek the Lord, and all the Gentiles who are called by My name, says the Lord who does these things …

When: Amos, c. 760 BC; Jerusalem council c. AD 49.

The righteous will live by faith

Linked by the New Testament

Habakkuk contrasts the proud with the righteous, who 'will live by his faith'. Paul makes this a foundation for justification by faith in Romans and Galatians, and Hebrews uses it to urge perseverance.

The promise / pattern

4 Look at the proud one; his soul is not upright— but the righteous will live by faith—

Where the New Testament applies it

17 For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”

11 Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.”

37 For, “In just a little while, He who is coming will come and will not delay. 38 But My righteous one will live by faith; and if he shrinks back, I will take no pleasure in him.”

When: Habakkuk, c. 610–600 BC; Paul c. AD 48–57.

One like a son of man coming with the clouds

Linked by the New Testament

Daniel sees a human figure come with the clouds of heaven and receive an everlasting kingdom from the Ancient of Days. Jesus' favorite self-description, 'the Son of Man', draws on this, and before the high priest he says he will be seen 'coming on the clouds of heaven'.

The promise / pattern

13 In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. 14 And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.

Where the New Testament applies it

63 But Jesus remained silent. Then the high priest said to Him, “I charge You under oath by the living God: Tell us if You are the Christ, the Son of God.” 64 “You have said it yourself,” Jesus answered. “But I say to all of you, from now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.”

When: Daniel (traditionally c. 550–530 BC; many scholars date the book to c. 165 BC); Jesus' trial, c. AD 30–33.

Show all 11 in “Exaltation, church and the coming age” →

Acts, letters and Hebrews

How the apostles and the writer to the Hebrews read the Old Testament: Peter, Stephen and Paul, then Hebrews on priesthood, sacrifice and rest.

Let another take his office

Linked by the New Testament

Before choosing a replacement for Judas, Peter says that Scripture had to be fulfilled, and joins two psalms of David: one about a desolate homestead and one about another taking his position of oversight. Both psalms describe the suffering of the righteous at the hands of enemies, and Peter applies them to Judas.

The promise / pattern

25 May their place be deserted; let there be no one to dwell in their tents.

8 May his days be few; may another take his position.

Where the New Testament applies it

15 In those days Peter stood up among the brothers (a gathering of about a hundred and twenty) and said, 16 “Brothers, the Scripture had to be fulfilled that the Holy Spirit foretold through the mouth of David concerning Judas, who became a guide for those who arrested Jesus. 17 He was one of our number and shared in this ministry.” 18 (Now with the reward for his wickedness Judas bought a field; there he fell headlong and burst open in the middle, and all his intestines spilled out. 19 This became known to all who lived in Jerusalem, so they called that field in their own language Akeldama, that is, Field of Blood.) …

When: Psalms of David, c. 1000 BC; Peter's speech in Jerusalem, c. AD 30–33.

Why do the nations rage?

Linked by the New Testament

After Peter and John are threatened by the council, the believers pray with Psalm 2's opening lines about kings and rulers gathering against the LORD and his anointed. They read Herod, Pilate, the Gentiles and the peoples of Israel as the ones who gathered against Jesus.

The promise / pattern

1 Why do the nations rage and the peoples plot in vain? 2 The kings of the earth take their stand and the rulers gather together, against the LORD and against His Anointed One:

Where the New Testament applies it

23 On their release, Peter and John returned to their own people and reported everything that the chief priests and elders had said to them. 24 When the believers heard this, they lifted up their voices to God with one accord. “Sovereign Lord,” they said, “You made the heaven and the earth and the sea and everything in them. 25 You spoke by the Holy Spirit through the mouth of Your servant, our father David: ‘Why do the nations rage and the peoples plot in vain? 26 The kings of the earth take their stand and the rulers gather together against the Lord and against His Anointed One.’ 27 In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed. …

When: A royal psalm from the monarchy; the believers' prayer in Jerusalem, c. AD 30–35.

The deliverer rejected, then sent

Widely held reading

In Stephen's speech, Moses is first rejected by his own people ('Who made you a ruler and judge over us?') and later sent by God as ruler and deliverer. Stephen draws the pattern out as a charge against his hearers, who are resisting the Holy Spirit as their fathers did, and it is widely read as a pattern for Jesus' rejection and exaltation.

The promise / pattern

11 One day, after Moses had grown up, he went out to his own people and observed their hard labor. He saw an Egyptian beating a Hebrew, one of his own people. 12 After looking this way and that and seeing no one, he struck down the Egyptian and hid his body in the sand. 13 The next day Moses went out and saw two Hebrews fighting. He asked the one in the wrong, “Why are you attacking your companion?” 14 But the man replied, “Who made you ruler and judge over us? Are you planning to kill me as you killed the Egyptian?” Then Moses was afraid and thought, “This thing I have done has surely become known.” 15 When Pharaoh heard about this matter, he sought to kill Moses. But Moses fled from Pharaoh and settled in the land of Midian, where he sat down beside a well.

Where the New Testament applies it

23 When Moses was forty years old, he decided to visit his brothers, the children of Israel. 24 And when he saw one of them being mistreated, Moses went to his defense and avenged him by striking down the Egyptian who was oppressing him. 25 He assumed his brothers would understand that God was using him to deliver them, but they did not. 26 The next day he came upon two Israelites who were fighting, and he tried to reconcile them, saying, ‘Men, you are brothers. Why are you mistreating each other?’ 27 But the man who was abusing his neighbor pushed Moses aside and said, ‘Who made you ruler and judge over us? …

51 You stiff-necked people with uncircumcised hearts and ears! You always resist the Holy Spirit, just as your fathers did. 52 Which of the prophets did your fathers fail to persecute? They even killed those who foretold the coming of the Righteous One. And now you are His betrayers and murderers— 53 you who received the law ordained by angels, yet have not kept it.”

When: Moses, c. 1446 or c. 1250 BC (traditional dates); Stephen's speech, c. AD 31–35.

Did you bring me sacrifices for forty years?

Linked by the New Testament

Stephen quotes Amos to show that Israel's idolatry in the wilderness led to exile. His quotation has 'beyond Babylon' where the Hebrew text of Amos reads 'beyond Damascus', a difference usually explained as Stephen updating the exile to the one his audience knew (Babylon), or following the Greek tradition.

The promise / pattern

25 Did you bring Me sacrifices and offerings forty years in the wilderness, O house of Israel? 26 You have taken along Sakkuth your king and Kaiwan your star god, the idols you made for yourselves. 27 Therefore I will send you into exile beyond Damascus,” says the LORD, whose name is the God of Hosts.

Where the New Testament applies it

42 But God turned away from them and gave them over to the worship of the host of heaven, as it is written in the book of the prophets: ‘Did you bring Me sacrifices and offerings forty years in the wilderness, O house of Israel? 43 You have taken along the tabernacle of Molech and the star of your god Rephan, the idols you made to worship. Therefore I will send you into exile beyond Babylon.’

When: Amos, c. 760 BC; Stephen's speech, c. AD 31–35.

Ways people read this (2)
  • Stephen applies the prophecy to the later, greater exile in Babylon, which fulfills the pattern.
  • Variant readings in the Greek tradition of Amos may lie behind the wording.

Heaven is my throne

Linked by the New Testament

Stephen cites Isaiah to argue that the Most High does not dwell in houses made with hands. Isaiah's words, that heaven is God's throne and earth his footstool, relativize any building, including the temple.

The promise / pattern

1 This is what the LORD says: “Heaven is My throne, and earth is My footstool. What kind of house will you build for Me? Or where will My place of repose be? 2 Has not My hand made all these things? And so they came into being,” declares the LORD. “This is the one I will esteem: he who is humble and contrite in spirit, who trembles at My word.

Where the New Testament applies it

47 But it was Solomon who built the house for Him. 48 However, the Most High does not dwell in houses made by human hands. As the prophet says: 49 ‘Heaven is My throne and the earth is My footstool. What kind of house will you build for Me, says the Lord, or where will My place of repose be? 50 Has not My hand made all these things?’

When: Isaiah, c. 700–540 BC; Stephen's speech, c. AD 31–35.

Like a sheep led to slaughter

Linked by the New Testament

An Ethiopian official is reading Isaiah 53 and asks Philip whom the prophet is talking about, himself or someone else. Philip begins with that passage and tells him the good news of Jesus. It is one of the clearest New Testament cases of the servant song being applied to Jesus, and the question itself shows how the passage was read.

The promise / pattern

7 He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth. 8 By oppression and judgment He was taken away, and who can recount His descendants? For He was cut off from the land of the living; He was stricken for the transgression of My people.

Where the New Testament applies it

30 So Philip ran up and heard the man reading Isaiah the prophet. “Do you understand what you are reading?” Philip asked. 31 “How can I,” he said, “unless someone guides me?” And he invited Philip to come up and sit with him. 32 The eunuch was reading this passage of Scripture: “He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so He did not open His mouth. 33 In His humiliation He was deprived of justice. Who can recount His descendants? For His life was removed from the earth.” 34 “Tell me,” said the eunuch, “who is the prophet talking about, himself or someone else?” …

When: Isaiah, c. 700–540 BC; Philip on the Gaza road, c. AD 33–35.

The holy and sure blessings of David

Linked by the New Testament

In Pisidian Antioch Paul links Isaiah's promise of the sure mercies promised to David with Psalm 16's 'you will not let your Holy One see decay', arguing that David himself died and decayed, so the promises are fulfilled in the one God raised.

The promise / pattern

3 Incline your ear and come to Me; listen, so that your soul may live. I will make with you an everlasting covenant— My loving devotion promised to David.

10 For You will not abandon my soul to Sheol, nor will You let Your Holy One see decay.

Where the New Testament applies it

32 And now we proclaim to you the good news: What God promised our fathers 33 He has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: ‘You are My Son; today I have become Your Father.’ 34 In fact, God raised Him from the dead, never to see decay. As He has said: ‘I will give you the holy and sure blessings promised to David.’ 35 So also, He says in another Psalm: ‘You will not let Your Holy One see decay.’ 36 For when David had served Godʼs purpose in his own generation, he fell asleep. His body was buried with his fathers and saw decay. …

When: Isaiah, c. 700–540 BC; Paul's sermon, c. AD 46–48.

Look, you scoffers, and perish

Linked by the New Testament

Paul ends his synagogue sermon with a warning from Habakkuk: God is doing a work that people will not believe even if told. In Habakkuk the work is the rise of Babylon's armies; Paul applies the pattern to the gospel, warning that unbelief has consequences as it did then.

The promise / pattern

5 “Look at the nations and observe— be utterly astounded! For I am doing a work in your days that you would never believe even if someone told you.

Where the New Testament applies it

40 Watch out, then, that what was spoken by the prophets does not happen to you: 41 ‘Look, you scoffers, wonder and perish! For I am doing a work in your days that you would never believe, even if someone told you.’”

When: Habakkuk, c. 610–600 BC; Paul's sermon, c. AD 46–48.

Show all 52 in “Acts, letters and Hebrews” →

Types and patterns

People, places and rituals that the New Testament, or later tradition, reads as pictures of something greater: Adam, Melchizedek, Moses, the tabernacle and temple, manna and the rock.

Adam, the first man, and Christ, the last Adam

Linked by the New Testament

Paul says Adam was 'a type of the one to come': through one man sin and death entered the world, and through one man grace and life come to many. In 1 Corinthians he contrasts the first man, from the dust, with the last Adam, a life-giving spirit, and ties resurrection to this pairing.

The promise / pattern

7 Then the LordGod formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being.

1 Now the serpent was more crafty than any beast of the field that the LordGod had made. And he said to the woman, “Did God really say, ‘You must not eat from any tree in the garden?’” 2 The woman answered the serpent, “We may eat the fruit of the trees of the garden, 3 but about the fruit of the tree in the middle of the garden, God has said, ‘You must not eat of it or touch it, or you will die.’” 4 “You will not surely die,” the serpent told the woman. 5 “For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.” …

Where the New Testament applies it

12 Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. 13 For sin was in the world before the law was given; but sin is not taken into account when there is no law. 14 Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come. 15 But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did Godʼs grace and the gift that came by the grace of the one man, Jesus Christ, abound to the many! 16 Again, the gift is not like the result of the one manʼs sin: The judgment that followed one sin brought condemnation, but the gift that followed many trespasses brought justification. …

21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive.

45 So it is written: “The first man Adam became a living being;” the last Adam a life-giving spirit. 46 The spiritual, however, was not first, but the natural, and then the spiritual. 47 The first man was of the dust of the earth, the second man from heaven. 48 As was the earthly man, so also are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. 49 And just as we have borne the likeness of the earthly man, so also shall we bear the likeness of the heavenly man.

When: Genesis, the opening of human history; Romans, c. AD 57; 1 Corinthians, c. AD 55.

Ways people read this (3)
  • Adam was a historical individual whose act affected all humanity, as Paul's parallel suggests (common in many traditions).
  • Adam is a representative figure for humanity, and Paul's point is about Christ's role more than Adam's historicity.
  • Traditions differ on how Adam's sin is transmitted (original sin, ancestral sin, inherited mortality and so on).

Humanity in God's image, and Christ the image of God

Linked by the New Testament

Genesis says God made humankind in his own image. The New Testament calls Christ the image of the invisible God, and says believers are being renewed after the image of their Creator, as if what Adam was meant to be is seen fully in Christ.

The promise / pattern

26 Then God said, “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air, over the livestock, and over all the earth itself and every creature that crawls upon it.” 27 So God created man in His own image; in the image of God He created him; male and female He created them.

Where the New Testament applies it

15 The Son is the image of the invisible God, the firstborn over all creation.

4 The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God.

10 and have put on the new self, which is being renewed in knowledge in the image of its Creator.

When: Genesis; Colossians, c. AD 60–62; 2 Corinthians, c. AD 55–56.

Let there be light, and the new creation

Widely held reading

Paul compares God's first command ('Let light shine out of darkness') to the light that shines in believers' hearts in the face of Christ. John's gospel opens with the words 'In the beginning', echoing Genesis 1 and describing the Word as the agent of creation and the light that shines in darkness.

The promise / pattern

1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and void, and darkness was over the surface of the deep. And the Spirit of God was hovering over the surface of the waters. 3 And God said, “Let there be light,” and there was light. 4 And God saw that the light was good, and He separated the light from the darkness. 5 God called the light “day,” and the darkness He called “night.” And there was evening, and there was morning—the first day.

Where the New Testament applies it

6 For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ.

When: Genesis; 2 Corinthians, c. AD 55–56; John, c. AD 80–95.

The tree of life restored

Widely held reading

After the fall, humanity is barred from the tree of life in Eden. Revelation's final chapters picture the tree of life along the river in the new Jerusalem, open to those who overcome and wash their robes. Many readers see the Bible's storyline as beginning and ending in a garden-city.

The promise / pattern

9 Out of the ground the LordGod gave growth to every tree that is pleasing to the eye and good for food. And in the middle of the garden were the tree of life and the tree of the knowledge of good and evil.

22 Then the LordGod said, “Behold, the man has become like one of Us, knowing good and evil. And now, lest he reach out his hand and take also from the tree of life, and eat, and live forever...” 23 Therefore the LordGod banished him from the Garden of Eden to work the ground from which he had been taken. 24 So He drove out the man and stationed cherubim on the east side of the Garden of Eden, along with a whirling sword of flame to guard the way to the tree of life.

Echoed in

7 He who has an ear, let him hear what the Spirit says to the churches. To the one who overcomes, I will grant the right to eat from the tree of life in the Paradise of God.

1 Then the angel showed me a river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the main street of the city. On either side of the river stood a tree of life, bearing twelve kinds of fruit and yielding a fresh crop for each month. And the leaves of the tree are for the healing of the nations.

14 Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by its gates.

When: Genesis; Revelation, c. AD 90s.

Noah's flood and baptism

Linked by the New Testament

Peter says that in the ark a few people were saved through water, and that baptism corresponds to this (the Greek word antitypos means 'corresponding' or 'answering'). Jesus also compares the days of Noah to the days of the Son of Man, and Peter elsewhere cites the flood as an example of judgment.

The promise / pattern

13 Then God said to Noah, “The end of all living creatures has come before Me, because through them the earth is full of violence. Now behold, I will destroy both them and the earth. 14 Make for yourself an ark of gopher wood; make rooms in the ark and coat it with pitch inside and out. 15 And this is how you are to build it: The ark is to be 300 cubits long, 50 cubits wide, and 30 cubits high. 16 You are to make a roof for the ark, finish its walls a cubit from the top, place a door in the side of the ark, and build lower, middle, and upper decks. 17 And behold, I will bring floodwaters upon the earth to destroy every creature under the heavens that has the breath of life. Everything on the earth will perish. …

17 For forty days the flood kept coming on the earth, and the waters rose and lifted the ark high above the earth. 18 So the waters continued to surge and rise greatly on the earth, and the ark floated on the surface of the waters. 19 Finally, the waters completely prevailed upon the earth, so that all the high mountains under all the heavens were covered. 20 The waters rose and covered the mountaintops to a depth of fifteen cubits. 21 And every living thing that moved upon the earth perished—birds, livestock, animals, every creature that swarms upon the earth, and all mankind. …

Where the New Testament applies it

18 For Christ also suffered for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit, 19 in whom He also went and preached to the spirits in prison 20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In the ark a few people, only eight souls, were saved through water. 21 And this water symbolizes the baptism that now saves you also—not the removal of dirt from the body, but the pledge of a clear conscience toward God—through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to Him.

When: Genesis (primeval history); 1 Peter, c. AD 60–65.

Ways people read this (2)
  • Peter stresses the saving power of God through water and the resurrection, not the water itself.
  • Traditions differ on what baptism accomplishes, but most read the flood as a pattern of judgment and salvation.

Melchizedek, priest of God Most High

Linked by the New Testament

Melchizedek, king of Salem, appears suddenly in Genesis to bless Abram and receive a tenth. Psalm 110 addresses the coming king as 'a priest forever after the order of Melchizedek'. Hebrews reads these together to show that Christ's priesthood is greater than Levi's, because it is of a different order and permanent.

The promise / pattern

17 After Abram returned from defeating Chedorlaomer and the kings allied with him, the king of Sodom went out to meet him in the Valley of Shaveh (that is, the Kingʼs Valley). 18 Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High— 19 and he blessed Abram and said: “Blessed be Abram by God Most High, Creator of heaven and earth, 20 and blessed be God Most High, who has delivered your enemies into your hand.” Then Abram gave Melchizedek a tenth of everything.

4 The LORD has sworn and will not change His mind: “You are a priest forever in the order of Melchizedek.”

Where the New Testament applies it

5 So also Christ did not take upon Himself the glory of becoming a high priest, but He was called by the One who said to Him: “You are My Son; today I have become Your Father.” 6 And in another passage God says: “You are a priest forever in the order of Melchizedek.” 7 During the days of Jesusʼ earthly life, He offered up prayers and petitions with loud cries and tears to the One who could save Him from death, and He was heard because of His reverence. 8 Although He was a Son, He learned obedience from what He suffered. 9 And having been made perfect, He became the source of eternal salvation to all who obey Him …

19 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, 20 where Jesus our forerunner has entered on our behalf. He has become a high priest forever in the order of Melchizedek.

1 This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him, 2 and Abraham apportioned to him a tenth of everything. First, his name means “king of righteousness.” Then also, “king of Salem” means “king of peace.” 3 Without father or mother or genealogy, without beginning of days or end of life, like the Son of God, he remains a priest for all time. 4 Consider how great Melchizedek was: Even the patriarch Abraham gave him a tenth of the plunder. 5 Now the law commands the sons of Levi who become priests to collect a tenth from the people—that is, from their brothers—though they too are descended from Abraham. …

When: Genesis (traditionally c. 2000 BC); Psalm 110 (Davidic era); Hebrews, before AD 70 (most likely).

Ways people read this (3)
  • Melchizedek is a historical priest-king whose silence in the record makes him a fitting pattern for Christ.
  • Some early writers thought Melchizedek was an appearance of the Son or an angel; most interpreters read Hebrews as presenting him as a type, not as Christ himself.
  • Some Jewish texts from Qumran treat Melchizedek as a heavenly figure.

The binding of Isaac

Widely held reading

God tests Abraham by asking him to offer his beloved son Isaac. A ram is provided instead, and Abraham names the place 'The LORD will provide'. Hebrews says Abraham reasoned that God could raise the dead, and received Isaac back 'figuratively'. Many Christian readers link Isaac and the ram with the Father's giving of his Son, and Romans 8:32 echoes the wording.

The promise / pattern

1 Some time later God tested Abraham and said to him, “Abraham!” “Here I am,” he answered. 2 “Take your son,” God said, “your only son Isaac, whom you love, and go to the land of Moriah. Offer him there as a burnt offering on one of the mountains, which I will show you.” 3 So Abraham got up early the next morning, saddled his donkey, and took along two of his servants and his son Isaac. He split the wood for a burnt offering and set out for the place God had designated. 4 On the third day Abraham looked up and saw the place in the distance. 5 “Stay here with the donkey,” Abraham told his servants. “The boy and I will go over there to worship, and then we will return to you.” …

Where the New Testament applies it

17 By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son, 18 even though God had said to him, “Through Isaac your offspring will be reckoned.” 19 Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death.

When: Genesis (traditionally c. 1900 BC); Romans, c. AD 57; Hebrews, before AD 70 (most likely).

Ways people read this (3)
  • A pattern pointing to the cross: a beloved son, a wood-bearing walk up the mountain, and a substitute provided.
  • Jewish tradition (the Akedah) reads the story as a model of obedience and as a merit on which later generations rely.
  • The narrative's plain point is God's rejection of child sacrifice and his provision for Abraham's faith.

Jacob's ladder and the opened heaven

Widely held reading

Jacob dreams of a stairway to heaven with angels ascending and descending and wakes saying 'this is the gate of heaven'. When Jesus first meets Nathanael he says the angels of God will be seen ascending and descending on the Son of Man, presenting himself as the meeting place between heaven and earth.

The promise / pattern

10 Meanwhile Jacob left Beersheba and set out for Haran. 11 On reaching a certain place, he spent the night there because the sun had set. And taking one of the stones from that place, he put it under his head and lay down to sleep. 12 And Jacob had a dream about a ladder that rested on the earth with its top reaching up to heaven, and Godʼs angels were going up and down the ladder. 13 And there at the top the Lordwas standing and saying, “I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you now lie. 14 Your descendants will be like the dust of the earth, and you will spread out to the west and east and north and south. All the families of the earth will be blessed through you and your offspring. …

Echoed in

47 When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.” 48 “How do You know me?” Nathanael asked. Jesus replied, “Before Philip called you, I saw you under the fig tree.” 49 “Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!” 50 Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.” 51 Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”

When: Genesis (traditionally c. 1900 BC); Jesus' words to Nathanael, c. AD 27.

Ways people read this (2)
  • Jesus takes the place of the ladder: the point of contact between God and humanity.
  • Some also connect the scene with the temple as a meeting place between heaven and earth (John 2:19-21).

Show all 32 in “Types and patterns” →

Prophecies about nations and history

Babylon, Tyre, Edom, Egypt and Assyria; Cyrus and the return; the exile and Jerusalem’s fall; and prophecies the Old Testament itself records as fulfilled.

Seventy years of exile and Cyrus's decree

Widely held reading

Jeremiah says the nations will serve Babylon seventy years, after which God will restore his people. Ezra opens by saying Cyrus of Persia's decree to rebuild the temple fulfilled Jeremiah's word (538 BC).

The promise / pattern

11 And this whole land will become a desolate wasteland, and these nations will serve the king of Babylon for seventy years. 12 But when seventy years are complete, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their guilt, declares the LORD, and I will make it an everlasting desolation.

10 For this is what the LORD says: “When Babylonʼs seventy years are complete, I will attend to you and confirm My promise to restore you to this place.

Where the New Testament applies it

20 Those who escaped the sword were carried by Nebuchadnezzar into exile in Babylon, and they became servants to him and his sons until the kingdom of Persia came to power. 21 So the land enjoyed its Sabbath rest all the days of the desolation, until seventy years were completed, in fulfillment of the word of the LORD spoken through Jeremiah. 22 In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: 23 “This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, who has given me all the kingdoms of the earth, has appointed me to build a house for Him at Jerusalem in Judah. Whoever among you belongs to His people, may the LORD his God be with him, and may he go up.’”

1 In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: 2 “This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, who has given me all the kingdoms of the earth, has appointed me to build a house for Him at Jerusalem in Judah. 3 Whoever among you belongs to His people, may his God be with him, and may he go to Jerusalem in Judah and build the house of the LORD, the God of Israel; He is the God who is in Jerusalem. 4 And let every survivor, wherever he lives, be assisted by the men of that region with silver, gold, goods, and livestock, along with a freewill offering for the house of God in Jerusalem.’”

When: Jeremiah, c. 605 BC; Cyrus's decree, c. 538 BC (Babylon fell to Persia in 539 BC).

Ways people read this (1)
  • The seventy years may be counted from 605 BC to 539/538 BC, or from the temple's destruction (586 BC) to its rebuilding (c. 516 BC); it may also be a round number.

Cyrus named as God's shepherd

Debated

Isaiah names Cyrus as the one who will say that Jerusalem shall be rebuilt and the temple's foundation laid. Ezra records exactly this decree in 538 BC. Scholars debate whether the name was given in advance (Isaiah of Jerusalem, c. 700 BC) or the text was written near Cyrus's time (c. 540 BC).

The promise / pattern

28 who says of Cyrus, ‘My shepherd will fulfill all that I desire,’ who says of Jerusalem, ‘She will be rebuilt,’ and of the temple, ‘Let its foundation be laid.’”

1 This is what the LORD says to Cyrus His anointed, whose right hand I have grasped to subdue nations before him, to disarm kings, to open the doors before him, so that the gates will not be shut:

Where the New Testament applies it

1 In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: 2 “This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, who has given me all the kingdoms of the earth, has appointed me to build a house for Him at Jerusalem in Judah. 3 Whoever among you belongs to His people, may his God be with him, and may he go to Jerusalem in Judah and build the house of the LORD, the God of Israel; He is the God who is in Jerusalem. 4 And let every survivor, wherever he lives, be assisted by the men of that region with silver, gold, goods, and livestock, along with a freewill offering for the house of God in Jerusalem.’”

When: Isaiah 40–55 (c. 700 BC or c. 540 BC); Cyrus's decree, 538 BC.

Ways people read this (2)
  • Predictive: Isaiah foretold Cyrus by name about 150 years earlier.
  • Critical: chapters 40–55 were composed during the exile, addressing a situation already unfolding.

The fall of Nineveh

Widely held reading

Nahum announces the destruction of Assyria's capital Nineveh. Historians date its fall to a coalition of Babylonians and Medes in 612 BC.

The promise / pattern

7 Then all who see you will recoil from you and say, ‘Nineveh is devastated; who will grieve for her?’ Where can I find comforters for you?”

13 And He will stretch out His hand against the north and destroy Assyria; He will make Nineveh a desolation, as dry as a desert.

When: Nahum, c. 663–612 BC; Nineveh fell in 612 BC.

Not one stone left on another

Widely held reading

Jesus foretells the temple's destruction. Roman forces under Titus destroyed Jerusalem and its temple in AD 70, as recorded by the historian Josephus. Interpreters differ on how much of Jesus' discourse concerns AD 70 and how much a future event.

The promise / pattern

1 As Jesus left the temple and was walking away, His disciples came up to Him to point out its buildings. 2 “Do you see all these things?” He replied. “Truly I tell you, not one stone here will be left on another; every one will be thrown down.”

20 But when you see Jerusalem surrounded by armies, you will know that her desolation is near. 21 Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country stay out of the city. 22 For these are the days of vengeance, to fulfill all that is written. 23 How miserable those days will be for pregnant and nursing mothers! For there will be great distress upon the land and wrath against this people. 24 They will fall by the edge of the sword and be led captive into all the nations. And Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.

When: Spoken c. AD 30–33; Jerusalem and the temple destroyed in AD 70.

Ways people read this (3)
  • Preterist: nearly all of the discourse was fulfilled in AD 70.
  • Futurist: AD 70 foreshadows a future tribulation and return.
  • Mixed: some of the discourse is about AD 70, some about the end.

Babylon overthrown by the Medes

Widely held reading

Isaiah foretells that God will stir up the Medes against Babylon and that the city, 'the jewel of kingdoms', will become like Sodom and Gomorrah. Babylon fell to Cyrus of Persia (with Median forces) in 539 BC. The claim that it would never again be inhabited is read differently: the city declined over centuries, but was occupied for a long time afterward.

The promise / pattern

17 Behold, I will stir up against them the Medes, who have no regard for silver and no desire for gold. 18 Their bows will dash young men to pieces; they will have no mercy on the fruit of the womb; they will not look with pity on the children. 19 And Babylon, the jewel of the kingdoms, the glory of the pride of the Chaldeans, will be overthrown by God like Sodom and Gomorrah. 20 She will never be inhabited or settled from generation to generation; no nomad will pitch his tent there, no shepherd will rest his flock there. 21 But desert creatures will lie down there, and howling creatures will fill her houses. Ostriches will dwell there, and wild goats will leap about. …

1 This is the burden against Babylon that Isaiah son of Amoz received: 2 Raise a banner on a barren hilltop; call aloud to them. Wave your hand, that they may enter the gates of the nobles. 3 I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph. 4 Listen, a tumult on the mountains, like that of a great multitude! Listen, an uproar among the kingdoms, like nations gathered together! The LORD of Hosts is mobilizing an army for war. 5 They are coming from faraway lands, from the ends of the heavens— the LORD and the weapons of His wrath— to destroy the whole country.

Where the New Testament applies it

30 That very night Belshazzar king of the Chaldeans was slain, 31 and Darius the Mede received the kingdom at the age of sixty-two.

When: Isaiah, c. 740–700 BC (or later, if the oracle is dated to the exile); Babylon fell in 539 BC and was largely deserted by late antiquity.

Ways people read this (3)
  • Fulfilled in the Persian conquest and the long decline of the city.
  • The language of total desolation has been read as awaiting a future fulfillment, as in Revelation's picture of Babylon's fall.
  • Critical scholars often date the oracle to shortly before 539 BC and read it as describing events about to happen.

How you have fallen, morning star

Debated

Isaiah composes a taunt against the king of Babylon, saying 'How you have fallen from heaven, O shining one, son of the dawn'. Some ancient and later Christian writers have read the passage as also describing the fall of Satan; the text itself names the king of Babylon and compares him to a mythic figure who tried to rise above the stars. Jesus' words in Luke 10:18 about seeing Satan fall like lightning are sometimes linked with it.

The promise / pattern

4 you will sing this song of contempt against the king of Babylon: How the oppressor has ceased, and how his fury has ended! 5 The LORD has broken the staff of the wicked, the scepter of the rulers. 6 It struck the peoples in anger with unceasing blows; it subdued the nations in rage with relentless persecution. 7 All the earth is at peace and at rest; they break out in song. 8 Even the cypresses and cedars of Lebanon exult over you: “Since you have been laid low, no woodcutter comes against us.” …

Echoed in

18 So He told them, “I saw Satan fall like lightning from heaven.

When: Isaiah, c. 700 BC or later; Babylon's kings, c. 605–539 BC.

Ways people read this (4)
  • A taunt against a Babylonian king (perhaps Nebuchadnezzar or Nabonidus), using the image of a fallen star-god.
  • A two-level prophecy, in which the king's pride also pictures Satan's rebellion (the reading of many early church writers such as Origen and Tertullian).
  • Jewish tradition reads the passage as about a human tyrant, with the pride of Nebuchadnezzar as the main sense.
  • The Latin name Lucifer (light-bearer) in the Vulgate is a translation of the Hebrew word for 'shining one' and is not originally a name for Satan.

Fallen, fallen is Babylon

Widely held reading

In a watchman's vision Isaiah hears the announcement 'Fallen, fallen is Babylon, and all the images of her gods lie shattered'. Revelation borrows the very words for the fall of a later 'Babylon', so that Babylon becomes a symbol of the power that opposes God.

The promise / pattern

1 This is the burden against the Desert by the Sea: Like whirlwinds sweeping through the Negev, an invader comes from the desert, from a land of terror. 2 A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.” 3 Therefore my body is filled with anguish. Pain grips me, like the pains of a woman in labor. I am bewildered to hear, I am dismayed to see. 4 My heart falters; fear makes me tremble. The twilight I desired has turned to horror. 5 They prepare a table, they lay out a carpet, they eat, they drink! Rise up, O princes, oil the shields! …

Echoed in

8 Then a second angel followed, saying, “Fallen, fallen is Babylon the great, who has made all the nations drink the wine of the passion of her immorality.”

2 And he cried out in a mighty voice: “Fallen, fallen is Babylon the great! She has become a lair for demons and a haunt for every unclean spirit, every unclean bird, and every detestable beast.

When: Isaiah, c. 700 BC; Revelation, c. AD 90s.

The fall of Babylon in a night

Widely held reading

Isaiah and Jeremiah say Babylon will fall to the Medes, that its waters will be dried up and its gates will be left open. Daniel records that Belshazzar was killed the night the kingdom passed to Darius the Mede. Greek historians report that Cyrus took the city in 539 BC by diverting the Euphrates, though accounts differ about details.

The promise / pattern

11 Sharpen the arrows! Fill the quivers! The LORD has aroused the spirit of the kings of the Medes, because His plan is aimed at Babylon to destroy her, for it is the vengeance of the LORD— vengeance for His temple.

30 The warriors of Babylon have stopped fighting; they sit in their strongholds. Their strength is exhausted; they have become like women. Babylonʼs homes have been set ablaze, the bars of her gates are broken. 31 One courier races to meet another, and messenger follows messenger, to announce to the king of Babylon that his city has been captured from end to end. 32 The fords have been seized, the marshes set on fire, and the soldiers are terrified.”

27 who says to the depths of the sea, ‘Be dry, and I will dry up your currents,’ 28 who says of Cyrus, ‘My shepherd will fulfill all that I desire,’ who says of Jerusalem, ‘She will be rebuilt,’ and of the temple, ‘Let its foundation be laid.’”

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Where the New Testament applies it

25 Now this is the inscription that was written: MENE, MENE, TEKEL, PARSIN. 26 And this is the interpretation of the message: MENE means that God has numbered the days of your reign and brought it to an end. 27 TEKEL means that you have been weighed on the scales and found deficient. 28 PERES means that your kingdom has been divided and given over to the Medes and Persians.” 29 Then Belshazzar gave the command, and they clothed Daniel in purple, placed a gold chain around his neck, and proclaimed him the third highest ruler in the kingdom. …

When: Jeremiah's oracle against Babylon, c. 594 BC; Babylon fell on 12 October 539 BC (by the usual reckoning).

Ways people read this (3)
  • The prophecies were fulfilled in 539 BC, as Herodotus and Xenophon describe.
  • Some of Jeremiah 50–51 describes a more thorough destruction than occurred in 539 BC, and may refer to later events or to a future fall.
  • Darius the Mede's identity is debated (Cyrus under another title, Gubaru/Ugbaru, or another figure).

Show all 47 in “Prophecies about nations and history” →

Still debated

Passages where serious readers and whole traditions disagree: Daniel’s kingdoms, the Olivet discourse, Revelation, Ezekiel’s last chapters and more. Each card lists the main views side by side.

Nebuchadnezzar's statue and the four kingdoms

Debated

Daniel interprets the king's dream of a statue with a head of gold, chest of silver, belly of bronze, legs of iron and feet of iron and clay, struck by a stone cut without hands that becomes a mountain filling the earth. The head is Babylon; the identity of the other kingdoms and of the stone is debated.

The promise / pattern

31 As you, O king, were watching, a great statue appeared. A great and dazzling statue stood before you, and its form was awesome. 32 The head of the statue was pure gold, its chest and arms were silver, its belly and thighs were bronze, 33 its legs were iron, and its feet were part iron and part clay. 34 As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them. 35 Then the iron, clay, bronze, silver, and gold were shattered and became like chaff on the threshing floor in summer. The wind carried them away, and not a trace of them could be found. But the stone that had struck the statue became a great mountain and filled the whole earth. …

Echoed in

17 But Jesus looked directly at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 18 Everyone who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”

15 Then the seventh angel sounded his trumpet, and loud voices called out in heaven: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He will reign forever and ever.”

When: Daniel, set c. 603 BC; proposed fulfillments run from the 6th century BC to Rome and beyond.

Ways people read this (4)
  • Babylon, Medo-Persia, Greece, Rome; the stone is Christ's kingdom, established at his first coming or in the church (traditional Christian reading, found in Jerome and Calvin).
  • Babylon, Media, Persia, Greece; the stone is God's kingdom after Antiochus IV (the usual critical view, with a composition c. 165 BC).
  • Babylon, Medo-Persia, Greece, Rome; the feet of iron and clay are a future revived form of the Roman power, with the stone coming at Christ's return (common in premillennial readings).
  • Jewish tradition (Rabbinic) often identifies the fourth kingdom with Rome and the stone with the messianic kingdom.

Four beasts from the sea

Debated

Daniel sees four beasts rise from the sea: a lion with eagle's wings, a bear, a leopard with four wings, and a terrifying beast with iron teeth and ten horns, from which a little horn arises and speaks boasts. Then thrones are set, the Ancient of Days judges, and one like a son of man receives the kingdom. The four beasts are identified in different ways, and Revelation borrows their imagery for its beast.

The promise / pattern

1 In the first year of the reign of Belshazzar over Babylon, Daniel had a dream, and visions passed through his mind as he lay on his bed. He wrote down the dream, and this is the summary of his account. 2 Daniel declared: “In my vision in the night I looked, and suddenly the four winds of heaven were churning up the great sea. 3 Then four great beasts came up out of the sea, each one different from the others: 4 The first beast was like a lion, and it had the wings of an eagle. I watched until its wings were torn off and it was lifted up from the ground and made to stand on two feet like a man, and given the mind of a man. 5 Suddenly another beast appeared, which looked like a bear. It was raised up on one of its sides, and it had three ribs in its mouth between its teeth. So it was told, ‘Get up and gorge yourself on flesh!’ …

19 Then I wanted to know the true meaning of the fourth beast, which was different from all the others—extremely terrifying—devouring and crushing with iron teeth and bronze claws, then trampling underfoot whatever was left. 20 I also wanted to know about the ten horns on its head and the other horn that came up, before which three of them fell—the horn whose appearance was more imposing than the others, with eyes and with a mouth that spoke words of arrogance. 21 As I watched, this horn was waging war against the saints and prevailing against them, 22 until the Ancient of Days arrived and pronounced judgment in favor of the saints of the Most High, and the time came for them to possess the kingdom. 23 This is what he said: ‘The fourth beast is a fourth kingdom that will appear on the earth, different from all the other kingdoms, and it will devour the whole earth, trample it down, and crush it. …

Echoed in

1 Then I saw a beast with ten horns and seven heads rising out of the sea. There were ten royal crowns on its horns and blasphemous names on its heads. 2 The beast I saw was like a leopard, with the feet of a bear and the mouth of a lion. And the dragon gave the beast his power and his throne and great authority.

12 The ten horns you saw are ten kings who have not yet received a kingdom, but will receive one hour of authority as kings, along with the beast. 13 These kings have one purpose: to yield their power and authority to the beast. 14 They will make war against the Lamb, and the Lamb will triumph over them, because He is Lord of lords and King of kings; and He will be accompanied by His called and chosen and faithful ones.”

When: Daniel, set c. 553 BC; proposed fulfillments from the 6th century BC to the end of the age.

Ways people read this (4)
  • Babylon, Media, Persia, Greece, with the little horn as Antiochus IV (the usual critical reading).
  • Babylon, Medo-Persia, Greece, Rome, with the little horn as a future ruler or series of rulers (traditional Christian and many premillennial readings).
  • The fourth beast is Rome, and the little horn is the papacy (a historicist Protestant reading).
  • The beasts stand for empires generally, and the point is God's judgment on all tyrannical powers.

A time, times and half a time

Debated

Daniel says the holy ones will be handed over to the little horn for 'a time, times and half a time', and Daniel 12 repeats the period. Revelation gives the same span as 1,260 days and 42 months. Interpreters disagree on whether it is three and a half literal years, a symbolic period, or a period of years.

The promise / pattern

25 He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time.

7 And the man dressed in linen, who was above the waters of the river, raised his right hand and his left hand toward heaven, and I heard him swear by Him who lives forever, saying, “It will be for a time, and times, and half a time. When the power of the holy people has finally been shattered, all these things will be completed.”

Echoed in

2 But exclude the courtyard outside the temple. Do not measure it, because it has been given over to the nations, and they will trample the holy city for 42 months. 3 And I will empower my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.”

6 And the woman fled into the wilderness, where God had prepared a place for her to be nourished for 1,260 days.

14 But the woman was given two wings of a great eagle to fly from the presence of the serpent to her place in the wilderness, where she was nourished for a time, and times, and half a time.

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When: Daniel; Revelation, c. AD 90s.

Ways people read this (4)
  • Three and a half literal years, as in Antiochus IV's persecution (167–164 BC) or a future tribulation.
  • A symbolic period for a limited time of persecution, symbolizing half of seven (incomplete, cut short).
  • 1,260 years in some historicist readings, using the day-year principle.
  • The period of the church's witness between Christ's first and second comings (some amillennial readings).

The king who exalts himself above every god

Debated

From Daniel 11:36 the king 'does as he pleases', exalts himself above every god, and meets his end between the sea and the glorious holy mountain. Since the chapter's earlier verses match the Seleucid kings closely, readers disagree on whether verse 36 still describes Antiochus IV or turns to a figure at the end of time.

The promise / pattern

36 Then the king will do as he pleases and will exalt and magnify himself above every god, and he will speak monstrous things against the God of gods. He will be successful until the time of wrath is completed, for what has been decreed must be accomplished. 37 He will show no regard for the gods of his fathers, nor for the one desired by women, nor for any other god, because he will magnify himself above them all. 38 And in their place, he will honor a god of fortresses—a god his fathers did not know—with gold, silver, precious stones, and riches. 39 He will attack the strongest fortresses with the help of a foreign god and will greatly honor those who acknowledge him, making them rulers over many and distributing the land for a price. 40 At the time of the end, the king of the South will engage him in battle, but the king of the North will storm out against him with chariots, horsemen, and many ships, invading many countries and sweeping through them like a flood. …

Echoed in

3 Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. 4 He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.

5 The beast was given a mouth to speak arrogant and blasphemous words, and authority to act for 42 months. 6 And the beast opened its mouth to speak blasphemies against God and to slander His name and His tabernacle—those who dwell in heaven.

When: Daniel, c. 530–164 BC; proposed fulfillments run to a future end time.

Ways people read this (4)
  • Still Antiochus IV Epiphanes, described in increasingly exaggerated terms, whose actual death did not match the details.
  • A future end-time ruler, sometimes identified with the antichrist (many Christian commentators since the early church).
  • Rome or another historical power, read in historicist interpretation.
  • A type: Antiochus is a pattern for later persecuting powers.

Many who sleep in the dust will awake

Widely held reading

Daniel 12 says that at a time of unparalleled distress many who sleep in the dust of the earth will awake, some to everlasting life and some to shame. This is one of the clearest Old Testament statements about bodily resurrection. Jesus and Paul both affirm a resurrection of the righteous and the unrighteous, and Jesus says the righteous will shine like the sun.

The promise / pattern

1 “At that time Michael, the great prince who stands watch over your people, will rise up. There will be a time of distress, the likes of which will not have occurred from the beginning of nations until that time. But at that time your people—everyone whose name is found written in the book—will be delivered. 2 And many who sleep in the dust of the earth will awake, some to everlasting life, but others to shame and everlasting contempt. 3 Then the wise will shine like the brightness of the heavens, and those who lead many to righteousness will shine like the stars forever and ever.

Echoed in

28 Do not be amazed at this, for the hour is coming when all who are in their graves will hear His voice 29 and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.

14 I do confess to you, however, that I worship the God of our fathers according to the Way, which they call a sect. I believe everything that is laid down by the Law and written in the Prophets, 15 and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.

When: Daniel (c. 530 BC, or c. 165 BC in critical dating); Jesus' teaching, c. AD 28–30; Paul before Felix, c. AD 57.

Ways people read this (3)
  • A general resurrection at the end of the age (the common Christian and Pharisaic reading).
  • Some take 'many' to describe a partial resurrection, before a later general one (as in some premillennial readings).
  • Some see a national or symbolic restoration rather than bodily resurrection (a minority reading).

The abomination of desolation

Debated

Jesus tells his disciples that when they see 'the abomination of desolation, spoken of by the prophet Daniel', standing in the holy place, those in Judea should flee to the mountains. Daniel's phrase was applied to Antiochus IV's desecration of the temple in 167 BC. Interpreters disagree on whether Jesus points to events in AD 66–70, to a future event, or to both.

The promise / pattern

27 And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him.”

31 His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation.

11 And from the time the daily sacrifice is abolished and the abomination of desolation set up, there will be 1,290 days.

Echoed in

15 So when you see standing in the holy place ‘the abomination of desolation,’ spoken of by the prophet Daniel (let the reader understand), 16 then let those who are in Judea flee to the mountains. 17 Let no one on the housetop come down to retrieve anything from his house. 18 And let no one in the field return for his cloak. 19 How miserable those days will be for pregnant and nursing mothers! …

14 So when you see the abomination of desolation standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains.

20 But when you see Jerusalem surrounded by armies, you will know that her desolation is near. 21 Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country stay out of the city. 22 For these are the days of vengeance, to fulfill all that is written. 23 How miserable those days will be for pregnant and nursing mothers! For there will be great distress upon the land and wrath against this people. 24 They will fall by the edge of the sword and be led captive into all the nations. And Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.

When: Daniel, c. 530 or c. 165 BC; Jesus' Olivet discourse, c. AD 30–33; Jerusalem fell in AD 70.

Ways people read this (4)
  • Fulfilled when Roman armies surrounded Jerusalem (Luke 21:20) and the temple was destroyed in AD 70 (preterist and many other readings).
  • Fulfilled in part in AD 70 and awaiting a fuller fulfillment in an end-time desecration.
  • A future event: the antichrist setting up an image or claiming worship in a rebuilt temple (dispensationalist readings).
  • Antiochus IV's desecration was the first fulfillment, with Jesus applying the pattern to a new desecration.

This generation will not pass away

Debated

After describing signs, the coming of the Son of Man and the gathering of the elect, Jesus says, 'This generation will not pass away until all these things take place.' The statement is among the most discussed in the gospels, since 'this generation' and 'all these things' can be read in several ways.

The promise / pattern

32 Now learn this lesson from the fig tree: As soon as its branches become tender and sprout leaves, you know that summer is near. 33 So also, when you see all these things, you will know that He is near, right at the door. 34 Truly I tell you, this generation will not pass away until all these things have happened. 35 Heaven and earth will pass away, but My words will never pass away.

28 Now learn this lesson from the fig tree: As soon as its branches become tender and sprout leaves, you know that summer is near. 29 So also, when you see these things happening, know that He is near, right at the door. 30 Truly I tell you, this generation will not pass away until all these things have happened. 31 Heaven and earth will pass away, but My words will never pass away.

Echoed in

10 For the stars of heaven and their constellations will not give their light. The rising sun will be darkened, and the moon will not give its light.

4 All the stars of heaven will be dissolved. The skies will be rolled up like a scroll, and all their stars will fall like withered leaves from the vine, like foliage from the fig tree.

13 In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. 14 And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.

When: Jesus' Olivet discourse, c. AD 30–33.

Ways people read this (5)
  • 'This generation' means Jesus' contemporaries, and the events (destruction of the temple, the coming of the Son of Man in judgment) happened in AD 70 (preterist).
  • 'This generation' means the generation that sees the signs begin, which will also see the end.
  • 'Generation' means 'race' or 'people' (the Jewish people will survive until the end).
  • 'Generation' refers to an evil kind of people, as in Matthew 12:39, 45, and 'these things' are the signs, not the end itself.
  • Jesus speaks of the destruction of the temple as a first stage and the final coming as a later one, with verse 36 marking the change.

Some standing here will not taste death

Debated

Jesus tells his disciples that some standing there will not taste death until they see the Son of Man coming in his kingdom. The saying is followed in all three synoptic gospels by the account of the transfiguration. What event Jesus means is debated.

The promise / pattern

27 For the Son of Man will come in His Fatherʼs glory with His angels, and then He will repay each one according to what he has done. 28 Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in His kingdom.”

1 Then Jesus said to them, “Truly I tell you, there are some standing here who will not taste death before they see the kingdom of God arrive with power.”

Echoed in

1 After six days Jesus took with Him Peter, James, and John the brother of James, and led them up a high mountain by themselves. 2 There He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 Suddenly Moses and Elijah appeared before them, talking with Jesus. 4 Peter said to Jesus, “Lord, it is good for us to be here. If You wish, I will put up three shelters—one for You, one for Moses, and one for Elijah.” 5 While Peter was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is My beloved Son, in whom I am well pleased. Listen to Him!” …

13 In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. 14 And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.

When: Jesus' teaching at Caesarea Philippi, c. AD 29–30.

Ways people read this (4)
  • The transfiguration, a preview of Christ's glory, which follows within about a week.
  • The resurrection and ascension, or Pentecost, as the start of the kingdom's power.
  • The destruction of Jerusalem in AD 70, as a vindication of the Son of Man.
  • The spread of the church and the kingdom in the apostolic generation.

Show all 30 in “Still debated” →

Wisdom and worship

Job's whirlwind, the Psalms people pray, Proverbs' path of wisdom, Ecclesiastes' seasons and the Song's love: background notes on the books of prayer and wisdom.

God answers Job from the whirlwind

Widely held reading

After chapters of debate about why the righteous suffer, God answers Job not with an explanation but with a tour of creation's wildness — sea, stars, Leviathan — pressing the question of who governs it. Job repents of demanding an account; God restores him without endorsing his friends' theory that suffering always means sin.

The promise / pattern

1 Then the LORD answered Job out of the whirlwind and said: 2 “Who is this who obscures My counsel by words without knowledge? 3 Now brace yourself like a man; I will question you, and you shall inform Me. 4 Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. 5 Who fixed its measurements? Surely you know! Or who stretched a measuring line across it? …

1 Then Job replied to the LORD: 2 “I know that You can do all things and that no plan of Yours can be thwarted. 3 You asked, ‘Who is this who conceals My counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. 4 You said, ‘Listen now, and I will speak. I will question you, and you shall inform Me.’ 5 My ears had heard of You, but now my eyes have seen You. …

Echoed in

33 O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!

Romans 11:33 — "How unsearchable his judgments, and his paths beyond tracing out!"

When: Set in patriarchal times; the book's date is unknown.

Ways people read this (2)
  • Many readers see the point as trust in God's wisdom rather than answers to why.
  • Others stress the ending's restoration as a sign that lament is heard, not punished.

Two ways: the tree and the chaff

Widely held reading

The Psalter opens with a choice between delighting in instruction — like a tree planted by streams — and the way of the wicked, scattered like chaff. The image sets up the whole book's contrast between the righteous and the wicked.

The promise / pattern

1 Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. 2 But his delight is in the Law of the LORD, and on His law he meditates day and night. 3 He is like a tree planted by streams of water, yielding its fruit in season, whose leaf does not wither, and who prospers in all he does. 4 Not so the wicked! For they are like chaff driven off by the wind. 5 Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. …

Echoed in

24 Therefore everyone who hears these words of Mine and acts on them is like a wise man who built his house on the rock. 25 The rain fell, the torrents raged, and the winds blew and beat against that house; yet it did not fall, because its foundation was on the rock. 26 But everyone who hears these words of Mine and does not act on them is like a foolish man who built his house on sand. 27 The rain fell, the torrents raged, and the winds blew and beat against that house, and it fell—and great was its collapse!”

When: Opens the book of Psalms; quoted in the New Testament's picture of the blessed life.

The LORD is my shepherd

Widely held reading

David's most-loved psalm pictures God as shepherd and host: green pastures, still waters, a table in the presence of enemies, goodness and mercy pursuing the singer all life long. Jesus takes up the shepherd image for himself in John 10.

The promise / pattern

1 The LORD is my shepherd; I shall not want. 2 He makes me lie down in green pastures; He leads me beside quiet waters. 3 He restores my soul; He guides me in the paths of righteousness for the sake of His name. 4 Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. …

Echoed in

11 I am the good shepherd. The good shepherd lays down His life for the sheep.

When: A psalm of David; Jesus' shepherd teaching, c. AD 30.

A broken spirit: David's repentance psalm

Widely held reading

Traditionally tied to Nathan's confrontation after Bathsheba, Psalm 51 models repentance: honest confession, appeal to mercy rather than sacrifice, and a plea for a clean heart and renewed spirit. It became the church's classic penitential psalm.

The promise / pattern

1 Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions. 2 Wash me clean of my iniquity and cleanse me from my sin. 3 For I know my transgressions, and my sin is always before me. 4 Against You, You only, have I sinned and done what is evil in Your sight, so that You may be proved right when You speak and blameless when You judge.

10 Create in me a clean heart, O God, and renew a right spirit within me. 11 Cast me not away from Your presence; take not Your Holy Spirit from me. 12 Restore to me the joy of Your salvation, and sustain me with a willing spirit.

Echoed in

13 Then David said to Nathan, “I have sinned against the LORD.” “The LORD has taken away your sin,” Nathan replied. “You will not die.

When: Linked to 2 Samuel 12, c. 1000 BC.

Teach us to number our days

Widely held reading

The only psalm attributed to Moses meditates on human brevity against God's eternity — a thousand years like yesterday — and prays for wisdom to count our days and for God's favor on our work. It frames the wilderness generation's mortality.

The promise / pattern

1 Lord, You have been our dwelling place through all generations. 2 Before the mountains were born or You brought forth the earth and the world, from everlasting to everlasting You are God. 3 You return man to dust, saying, “Return, O sons of mortals.” 4 For in Your sight a thousand years are but a day that passes, or a watch of the night.

12 So teach us to number our days, that we may present a heart of wisdom.

Echoed in

7 Remember the days of old; consider the years long past. Ask your father, and he will tell you, your elders, and they will inform you.

When: Attributed to Moses; placed first in Book IV of the Psalms.

By the rivers of Babylon

Widely held reading

An exile psalm of grief and anger: singers hang up their harps, refuse songs for their captors, and remember Zion. Its closing cry for vengeance troubles modern readers; ancient Near Eastern war laments commonly voiced such imprecations, and the psalm preserves raw exile emotion rather than prescribing it.

The promise / pattern

1 By the rivers of Babylon we sat and wept when we remembered Zion. 2 There on the willows we hung our harps, 3 for there our captors requested a song; our tormentors demanded songs of joy: “Sing us a song of Zion.” 4 How can we sing a song of the LORD in a foreign land?

Echoed in

20 Rejoice over her, O heaven, and you saints and apostles and prophets, because God has pronounced for you His judgment against her.

When: Babylonian exile, 6th century BC.

Ways people read this (2)
  • Some read the ending as honest lament left unanswered.
  • Others see it as handing justice to God rather than taking it.

The fear of the LORD is the beginning

Widely held reading

Proverbs opens by defining wisdom as beginning with reverent awe of God, not cleverness. The father's lectures urge the son to refuse the gang's invitation to violence and quick profit — wisdom as a moral path, not just intellect.

The promise / pattern

7 The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.

10 My son, if sinners entice you, do not yield to them. 11 If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, 12 let us swallow them alive like Sheol, and whole like those descending into the Pit. 13 We will find all manner of precious goods; we will fill our houses with plunder. 14 Throw in your lot with us; let us all share one purse”— …

Echoed in

17 But the wisdom from above is first of all pure, then peace-loving, gentle, accommodating, full of mercy and good fruit, impartial, and sincere.

James 3:17 — Wisdom from above as pure, peaceable, gentle.

When: Solomonic collection; opening instruction, Proverbs 1–9.

The woman of valor

Widely held reading

Proverbs closes its first section with an acrostic poem praising a capable wife and manager — trading, planting, clothing the household, speaking wisdom. The passage honors women's economic and moral agency; 'charm is deceptive, beauty is fleeting' points to character over appearance.

The promise / pattern

10 A wife of noble character, who can find? She is far more precious than rubies. 11 The heart of her husband trusts in her, and he lacks nothing of value. 12 She brings him good and not harm all the days of her life. 13 She selects wool and flax and works with eager hands. 14 She is like the merchant ships, bringing her food from afar. …

Echoed in

11 And now do not be afraid, my daughter. I will do for you whatever you request, since all my fellow townspeople know that you are a woman of noble character.

Ruth 3:11 — Boaz calls Ruth 'a worthy woman' — the same Hebrew phrase.

When: Attributed to King Lemuel's mother; acrostic suggests a composed poem.

Ways people read this (1)
  • Some read her as an ideal individual; others as personified Wisdom closing the book's frame.

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Editorial notes by BibleWay. Interpretations vary; dates are approximate scholarly estimates. English text: BSB.