Dispensationalism and the Doctrine of Election
Refutation of Calvinism, Arminianism, and Covenant Theology
Chapter Seven: Election as Defined by the Hermeneutic Principle of First Mention
The 1917 Edition of the Scofield Reference Bible1 introduction to the book of Genesis gives us some great insight into God’s introduction to the whole of His Scriptural revelation and the purpose of that inspired revelation.
“GENESIS is the book of beginnings. It records not only the beginning of the heavens and the earth, and of plant, animal, and human life, but also of all human institutions and relationships. Typically, it speaks of the new birth, the new creation, where all was chaos and ruin. With Genesis begins also that progressive self-revelation of God which culminates in Christ. The three primary names of Deity, Elohim, Jehovah, and Adonai, and the five most important of the compound names, occur in Genesis; and that in an ordered progression which could not be changed without confusion. The problem of sin as affecting man's condition in the earth and his relation to God, and the divine solution of that problem are here in essence. Of the eight great covenants which condition human life and the divine redemption, four, the Edenic, Adamic, Noahic, and Abrahamic Covenants are in this book; and these are the fundamental covenants to which the other four, the Mosaic, Palestinian, Davidic, and New Covenants, are related chiefly as adding detail or development. Genesis enters into the very structure of the New Testament, in which it is quoted above sixty times in seventeen books. In a profound sense, therefore, the roots of all subsequent revelation are planted deep in Genesis, and whoever would truly comprehend that revelation must begin here. The inspiration of Genesis and it character as a divine revelation are authenticated by the testimony of Christ Mt 19:4-6; 24:37-39; Mr 10:4-9; Lu 11:49-51; 17:26-29,32. Genesis is in five chief divisions:
I. Creation (1. 1-2.25)
II. The fall and redemption (3. 1-4, 7).
III. The Diverse Seeds, Cain and Seth, to the Flood (4.8-7.24).
IV. The Flood to Babel (8.1-11.9).
V. From the call of Abram to the death of Joseph (11:10-50:26). The events recorded in Genesis cover a period of 2,315 years (Ussher).” (Underlining added)
Although Scofield is laying the foundations for his erroneous Gap Theory in this statement, he is accurately establishing a critical truth to Biblical hermeneutics in this introduction to the book of Genesis in the statement; “In a profound sense, therefore, the roots of all subsequent revelation are planted deep in Genesis, and whoever would truly comprehend that revelation must begin here.” If we want to understand God’s choosing or election according to His sovereign purpose, we must begin with the first occurrence in its use in Scripture (the Principle of First Mention) and build inductively from that point forward. In this inductive approach, we should be able to discover a common meaning if a common meaning occurs consistently in the Scriptures (the Principle of Recurrence).
The most common word translated “chosen” in the Old Testament books is the Hebrew word bachar (baw-khar'). There appears to be two parallel ideas communicated by the use of this word: to choose and to test. The key word in the criterion of God’s choice is that God’s calling is “according to His purpose” (Romans 8:28). The Theological Workbook of the Old Testement2 makes the following comment on the meaning of this word:
“. . . [T]he word is used to express that choosing which has ultimate and eternal significance. On the one hand God chooses a people (Ps 135:4), certain tribes (Ps 78:68), specific individuals (I Kings 8:16; I Chr 28:5; I Sam 10:24; II Sam 6:21), and a place for his name (Deut 12:25; etc.). In all of these cases serviceability rather than simple arbitrariness is at the heart of choosing. Thus Yahweh chose Israel to be holy and thereby to serve as his witnesses among the nations (Duet 14:6).
” In an inductive evaluation of the use of the Hebrew word bachar (baw-khar'), it appears to be apparent that the purpose of God’s choosing is service, ministry or, a specific task. The word always carries with it vocational connotations (not salvational; Eph. 4:1). This is the common usage regarding God’s electing throughout Scripture. Innumerable Scriptural examples in usage bear testimony to this common meaning. Since this election is vocational and not salvational, and since God selects certain groups and individuals for specific tasks, He can unselect them if they fail in His covenant requirements and He can then select others, or another, to fulfill His purpose. This is what happened with the Old (Mosaic) Covenant priesthood of Israel (Malachi chapters 2 and 3; compare Romans Chapter 11). None of the covenants carry salvational connotations or conditions. All of the covenants are between God and are with God’s elect. In other words, God elected and then made covenants with those He elected. Although some covenants are conditional for God’s blessings, none of the covenants are conditional for salvation.
The first two uses of the word “chosen” in the Bible are used regarding the vocational choice of Aaron as High Priest (Numbers 16:4) and God’s choice of the children of Israel (as a group) to be His chosen people (Deuteronomy 7:1-11) for the transference of inspired revelation and knowledge of God and a faithful remnant of believers from generation to generation. The Principle of First Mention and an inductive methodology lead us to understand that this is the way the word “chosen” (election) is to be understood throughout Scripture. If this is true, we should be able to conclusively show that this is the common usage of the term and the common meaning.
The question we must ask ourselves is if, in God’s choice of the nation of Israel, their salvation is implied or presumed? We will answer this question in some detail in later chapters as we look at Romans chapters eight through eleven. We must also look at this as it unfolds in Scripture to see if salvation is implied or presumed in any recurrence (the Principle of Recurrence). The use of the word “chosen” in the Old Testament books is almost always used to refer to the choice of groups, not individuals. The exceptions would be the references that refer to Messiah, individual prophets chosen by God, individual kings chosen by God or, Mary chosen by God to be the birth-mother of Jesus. The word “chosen” is also used in the Old Testament books to refer to the city of Jerusalem or Mt. Zion (Deut. 16:11). However, I have not found one occurrence in the Old Testament books where the word “chosen” is ever used to refer to individuals elected to be saved.
The word “elect” in the Old Testament Scriptures is from the Hebrew word bachiyr (baw-kheer'; used 13 times in the OT3 ). It is the Noun form of bachar (baw-khar'; used 164 times in OT4) and is used of the Messiah (Isaiah 42:1) and the nation of Israel (descendents of Jacob; Isaiah 45:4; 65:9 and 65:22). Again, the word is never used to refer to someone chosen to be saved.
The following portions of Scripture are intended to be representative (not exhaustive; although an exhaustive study has been done, it will not be presented here due to space) of the uses of the word “chosen” as translated from the Hebrew word bachar (baw-khar') as defined above. The following texts inductively reveal that God’s choosing is always vocational in scope and never salvational in scope.
The Children of Israel as a Nation of People
“1 When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 2 And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: 3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. 5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. 6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. 7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: 8 But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. 9 Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; 10 And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. 11 Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them” (Deuteronomy 7:1-11).
“1 Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. 2 For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth” (Deuteronomy 14:1-2).
“13 O ye seed of Israel his servant, ye children of Jacob, his chosen ones. 14 He is the LORD our God; his judgments are in all the earth” (I Chronicles 16:13-14).
“Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance” (Psalm 33:12).
The Tribe of Levi as the Old Covenant Priesthood
“1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance. 2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them. 3 And this shall be the priest’s due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. 4 The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5 For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever” (Deuteronomy 18:1-5).
“And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried:” (Deuteronomy 21:5).
God’s Choice of Kings and Prophets
“And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king” (Saul; I Samuel 10:24).
“10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah” (David; I Samuel 16:10-13).
“7 And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. 8 And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. 9 Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people” (Solomon; I Kings 3:7-9)?
The City of Jerusalem as God’s Chosen Place on Planet Earth
“44 If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name: 45 Then hear thou in heaven their prayer and their supplication, and maintain their cause” (I Kings 8:44-45; see also verse 48; 11:13, 32 and, 36).
The Tribe of Judah Chosen as the Tribe of Messiah and His Eternal Reign
“2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: 3 But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. 4 Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel: 5 And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel. 6 And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father. 7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day” (I Chronicles 28:2-7).
“3 I have made a covenant with my chosen, I have sworn unto David my servant, 4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah” (Psalm 89:3-4).
There is conclusive and dogmatic evidence from the Old Testament Scriptures that God’s choosing (election) is always used to refer to God’s vocational choices to fulfill His purposes. God’s choosing is never used in the sense that God chose someone to be saved from condemnation. This meaning should be consistent with God’s use of these terms in the New Testaments books as well.
The primary word translated “chose,” “chosen” and “choice” is the Greek word eklegomai (ek-leg'-om-ahee). The word “elect” is translated from the Greek word eklektos (ek-lek-tos'), of which eklegomai is a derivative. The Principle of First Mention should result in the same categories of use in the New Testament books as those we find in the Old Testament books.
The Children of Israel as a Nation of People
“14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: 15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his garment. 17 But woe to them that are with child, and to them that give suck in those days! 18 And pray ye that your flight be not in the winter. 19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake {Israel during the seven year Tribulation prior to the second coming}, whom he hath chosen, he hath shortened the days. 21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: 22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect” (Matthew 13:14-22).
The Church Age believers vocationally as the Future New Covenant Priesthood of Israel During the Millennial Kingdom
“15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another” (John 15:15-17; although these words are spoken to the apostles, their application is for all believers).
“26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29 That no flesh should glory in his presence. 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord” (I Corinthians 1:26-31).
“1 Paul, an apostle of Jesus Christ by the will of God, to the saints {the corporate entity called the Church} which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us {the corporate entity called the Church} with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us {the corporate entity called the Church} in him before the foundation of the world, that we {the corporate entity called the Church} should be holy and without blame before him in love: 5 Having predestinated us {the corporate entity called the Church} unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us {the corporate entity called the Church} accepted in the beloved. 7 In whom we {the corporate entity called the Church} have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us {the corporate entity called the Church} in all wisdom and prudence; 9 Having made known unto us {the corporate entity called the Church} the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11 In whom also we {the corporate entity called the Church} have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12 That we {the corporate entity called the Church} should be to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our {the corporate entity called the Church} inheritance until the redemption of the purchased possession, unto the praise of his glory” (Ephesians 1:1-14; this is addressed to the Church at Ephesus and speaks to that group).
“4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also {the corporate entity called the Church}, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient {the Mosaic Covenant priesthood}, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye {the corporate entity called the Church} are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (I Peter 2:4-10).
“These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they {the corporate entity called the Church} that are with him are called, and chosen, and faithful” (Revelation 17:14).
God’s Choice/Calling of Prophets, Evangelists and Pastors
“13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, 16 And Judas the brother of James, and Judas Iscariot, which also was the traitor” (Luke 6:13-16; notice Judas Iscariot was one of the chosen, but was not saved).
“67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve” (John 6:67-71).
“18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he” (John 13:18-19; notice Jesus had a purpose in choosing Judas Iscariot and that, although Judas was chosen, he was not saved).
“1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:” (Acts 1:1-2).
“23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles” (Acts 1:23-26; note: this was not God’s choosing).
The City of Jerusalem as God’s Chosen Place on Planet Earth
“And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand {God’s chosen seed remnant of Israel to begin the Millennial Kingdom}, having his Father’s name written in their foreheads” (Revelation 14:1).
The Tribe of Judah as the Tribe of Messiah and His Eternal Reign
“16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18 And about the time of forty years suffered he their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Chanaan {early name for Palestine}, he divided their land to them by lot. 20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23 Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus” (Acts 13:16-23).
“5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne” (Revelation 5:5-7).
Contradistinctive to election being God’s vocational choosing of groups or individuals for His sovereign purposes, we can clearly see from Scriptural evidences that salvation is NOT part of election. Those chosen may or may not have been saved at the time of their election or may or may not get saved after their election. This is evident by Paul’s statement in Romans chapter nine (9).
“1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed” (Romans 9:1-8).
Was every descendent of Abraham through the line of Jacob (excluding Ishmael and his descendants) one of God’s elect nation (Israel)? We can unequivocally say yes, without a doubt. Was every descendent of Abraham as one of God’s elect nation (Israel) saved? We can equally and unequivocally say no, without a doubt. That is the subject matter of Romans chapters nine and ten; i.e. what the individuals of the elect nation of Israel needed to do to be saved.
“1 Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4 For Christ is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed” (Romans 10:1-11).
[1] SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition), SwordSearcher 4.8 software
[2] R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke, The Theological Workbook of the Old Testament, Vol. I, Moody Bible Institute of Chicago, page 100
[3] King James Version Strong’s Exhaustive Concordance Links, SwordSearcher 4.8 Software
[4] Ibid
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