Parallel Passages of Scriptures

Parallel Passages of Scripture:

We must all take the pains and the time to study the Bible properly. The enemy is prepared, with their refined arguments, their false assertions, and the grafting in and of their own opinions. As false views are continually repeated they begin to sound like truths.

It should be a rule with every one who studies Scripture, that they learn to compare all parallel text which are important for the particular doctrines they contain. So the question is, should we investigate parallels passages, my reply, of course!

Parallel passages are easily found by the marginal references in any quality Bible. When a passage or verse seems to be unclear, or confusing as to its true nature, or even to have no relationship to the context, then a normal course is to pursue, or make a fuller investigation of the strength of a particular words, or expressions the author may have uses in this and any parallel passage.

Also, to understand under what circumstances the author may have been writing. Knowing the place, the situation, who he was involved with, who he is speaking to, or speaking about. Therefore, a complete examination always helps to shed more light on a verses true meaning.

Few passages stand alone, needing no support, or further clarification. But in some hard to understand verses, what the author has to say in other areas of his writings concerning similar matters, or situations, may give us a clearer picture as to its meaning.

Christians must protect the Bible and its author from the raging of those who are the enemies of the cross. If we believe the Bible to be of Divine origin, it would be a crime against God to realize any form of failure in our judgment of His word, and in its integrity. The best way to protect the word of God is to turn it loose.

When the 66 books of Scripture come together, the unity of the whole is a miracle of genius; a perfect fitting of parts, God the orchestrator of its perfect chord. In some instances and in some verses, the same truths may be communicated in almost the same modes of expression, and the same sentiments clothed with a beautiful variety of languages.

We may find diversity: But we can also perceive with clarity the sum total of revelation as being distinguished by a fixed characteristic style and phraseology altogether its own. The Bible has no equal concerning its simplicity, its fullness, honor, and power to energize. The Bible is alive.

Because various parts of Scripture are harmonious in sentiment, in language, and expressions, it is evident we move forward in our examination of parallel passages, on just and rational principles, this in our quest for clarity.

Bits and pieces when collected and compared, will give us a fuller and clearer explanation of the subject. The Old Testament types must always be understood, and then compared with the anti-types in the N. T.

Predictions must be compared with the history of the prediction. In the portions of Scripture in which any subject is specifically being examined, that portion ought to be studied with its relationship to similar verses. Examples follow.

Compare: Numbers 21:9 with John 3:14.

Numbers 21:9, “Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.”

John 3:14. “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.”

Here the prediction can be compared with its history. Among the Jews, the brazen serpent was considered a type of the resurrection; through it, the dying lived. If a man was bitten, when he looked upon the brass serpent he would live. So also sinners, when they look upon the crucified Christ and believe; they shall live!

Compare: Isaiah 53:12, Mark 15:27-28, Luke 22:37.

Isaiah 53:12, “He was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.”

Mark 15:27-28, “With Him = (Jesus) they crucify two thieves; the one on His right hand, and the other on His left. And the scripture was fulfilled, which saith, and he was numbered with the transgressors.”

Luke 22:37, “This that is written must yet be accomplished in me = (Jesus), He was reckoned among the transgressors.”

Compare: Isaiah 53:9, Matthew 27:57, Mark 15:43, Luke 23:50. John 19:39-40-42.

Isaiah 53:9, “He made his grave —- with the rich in His death.”

The Lord’s grave was ordered by the Father, 700 years before the event. Two rich men honored the Lord at His death, Joseph of Arimathea, and Nicodemus.

John 19:39-40-42, “There came also Nicodemus, which at the first came to Jesus by night, — then took they the body of Jesus, — There laid they Jesus.”

Matthew 27:57, “When the even = (evening) was come, their came a rich man of Arimathaea, named Joseph.’

Mark 15:43, “Joseph of Arimathaea an honorable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved = (asked for) the body of Jesus.”

Luke 23:50, “There was a man named Joseph, a counsellor = (council member) and he was a good (and just) man.”

Whenever a portion of Scripture is extremely specific and its contents clear and concise, it should be examined and compared with and held up to all other parallel passages. When speaking of the Creation, Genesis 1, it is that to which all others are to be compared.

Compare, Genesis 1, with, Colossians 1:16, Hebrews 1:1-2, John 1:3.

Genesis 1, “In the beginning God created the heaven and the earth. — and God said, let there be, etc.”

Parallel passages: Comparing the following adds information to Genesis 1.

John 1:3, “All things were made by Him = (Jesus), and without Him was not any thing made that was made.”

Colossians 1:16, “by Him = (Jesus) were all things created, that are in heaven, and that are in earth.”

Hebrews 1:1-2, “God = (the Father),— by His Son, — whom also He = (Jesus) made the worlds.”

Concerning the doctrine of, “Justification,” all parallel passages should be compared to, Romans 3:1 through 5.

Romans 3:1, “What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them = (the Jew) were committed the oracles = (sayings) of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea let God be true, but every man a liar; as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say: Is God unrighteous who taketh vengeance?”

Listed below are some parallel passages to Romans 3:1-5.

Romans 2:25-26-28-29, “He is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”

Psalms 30:9, “What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?”

Deuteronomy 4:7-8. Psalms 147:19-20, 

Romans 2:18, “knowest his will, and approvest the things that are more excellent, being instructed out of the law.”

Romans 9:4, “Who are Israelites; to whom partaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.”

Romans 10:16; Hebrews 4:2, “For unto us = (Jews) was the gospel preached, as well as unto them = (gentiles), but the word preached did not profit them, not being mixed with faith in them that heard it.”

Numbers 23:19. Romans 9:6, 11:29,

2 Timothy 2:13, “If we believe not, yet He = (the Lord) abideth faithful: He cannot deny Himself.”

Job 40:8, The Lord said to Job, “Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?”

John 3:33. Psalms 62:9, 116:11.,

Psalms 51:4, “Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.”

The foundation of parallelism is its perpetual harmony, and though written by various writers, the words proceeding from one and the same infallible source, God. Therefore they can do nothing but agree in their words, but also in things.

1. Near parallelisms are to be found from the same writer.

2. Remote parallelisms from different writers.

3. Adequate parallelisms are those which affect the whole subject intended in the text.

4. Also there is parallelism of words, and parallelism of things.

Verbal Parallelism or Analogy: This is when two or more verses are examined, and use the same words, phrases, have the same mode of argument, either for, or against the same method of construction, and the same figure of speech.

Parallel words and phrases:

Jeremiah 17:9, “The heart is deceitful above all things, and desperately wicked.”

What does Jeremiah mean when he speaks of mans heart as being deceitful, and desperately wicked? Compare the following,

Jeremiah 15:18, “Why is my pain perpetual, and my wound incurable.”

Micah 1:9, “Her wound is incurable.”

The same word incurable occurs in both verses, and is rendered desperate as well as incurable. From the above we can conclude that Jeremiah implies that the deceitfulness and wickedness of a man’s heart is so great, that he cannot be healed, nor can his deceitfulness be taken away by any human work, deed, or act.

Compare the following, Isaiah 40:11, Ezekiel 34:23, John 10:11-14-15.

1. Isaiah 40:11, “He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young.”

2. Ezekiel 34:23, “I will set up one shepherd over them, and He shall feed them, even my servant David; He shall feed them, and He shall be their shepherd.”

3. John 10:11-14-15, Jesus said, “I am the good shepherd: the good shepherd giveth His life for the sheep. I am the good shepherd, and know my sheep, and am known of mine; As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep”

Paul, James, and Peter, support their words of patience = (longsuffering) as did Jesus by His example. Compare,             Hebrews 12:2-3, James 5:10-11, 1 Peter 2:25 with 4, 

1. Hebrews 12:2-3, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

2. James 5:10-11, “Take my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience = (longsuffering). we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful = (compassionate) and of tender mercy.”

3. 1 Peter 2:25 with, verse 4. “For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop = (overseer) of your souls. To whom coming, as unto a living stone, disallowed = (rejected) indeed of men, but chosen of God, and precious.”

Verse 4, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious.” 

Parallel constructions and figures: Compare the following verses in which passages which contain the word sin, which also means sacrifices, or sin offering, this agreeing to the idiom of the Hebrew language, in which the same word, signifies both sin and sin-offering. Elliptically: this is a figure of syntax, by which one or more words are omitted, which the reader may then supply or fill it in. Sin in the Septuagint version renders sin as meaning, a sin-offering in over 100 places.

1. Romans 8:3, “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin = (sin-offering), condemned sin in the flesh.”

Translated; “Sinful flesh,” the reference is to Jesus having a human body like ours, but not sinful like ours. “and for sin,” means , “as a sacrifice for sin.”

2. 2 Corinthians 5:21, “For He = (the Father) hath made Him = (Jesus) sin for us, who knew no sin; that we might be made the righteousness of God in Him.” Translation, “sin for us,” In the Hebrew idiom means, “the Father made Him = (Jesus) who knew no sin, a sin-offering for us.”

3. Hebrews 10:6, “In burnt offerings and sacrifices for sin thou hast had no pleasure.” The Father could never be pleased with the sacrifices made under the law, or could they ever be consider as an atonement for sin. Justice could not be satisfied, nor could the law be made honorable.

See the following parallel passages for the above 3 verses.

Exodus 29:14-36, Leviticus 4:3-8-20-21-24-25-29-32, twice in 33-34. Leveticus 5:6-7-8-9, twice in 11-12. Leviticus 6:17-25-30. Numbers 6:11-14-16, 7:16-22-28-34-40-46-52-58-70-76-82-87, and many others.

Verbal parallelisms are important for establishing the true meaning of words that rarely occur in Scripture, as well as those which express peculiar doctrines or terms of religion. Words such as faith, repentance, new creature, etc. verbal parallelisms likewise are used in explaining doubtful passages, and the Hebrewism appearing in the N.T.

Real parallelism, or analogy. This is where the same thing, or same subject is treated either by design, or by chance, in the same words or in various other words that make understanding it clearer, copious, complete, and leaving no doubt as to its meaning. However when two passages are compared, we must be sure that the same thing is being expressed in a fuller manner, as well as to clarify it. When illustrating obscure verses, there must be no doubt whatsoever of its matter, otherwise it will give us little or no assistance.

Real parallelisms are twofold. They may be historical, or doctrinal.

Historical parallelism of things: This is where the same thing or event is related. In order to understand correctly the Four Gospels, in which the same things are for the most part related more fully by one writer than by the others, according to the design with which the Gospels were respectively written. In the account of the Lord stilling the storm, Marks gospel gives us more information concerning the event.

Compare, Mark 4:36-41, Luke 8:22-25, Matthew 8:24-26.

By comparing the narratives of the three writers, harmonies of the text can be constructed from their separate histories. This can also be done when comparing the books of Samuel, Kings, and Chronicles. Many passages in the book of Genesis are parallel to, 1 Chron. 1 through 9, this pertaining to the genealogies from Adam.

Many passages in the books of Exodus, Leviticus, and Numbers are parallel to the book of Deuteronomy, Samuel, and Kings, and Chronicles. Also, 2 Kings 18:13 through 37, and 2 Chronicles 32, are parallel with Isaiah 36.

A doctrinal parallelism of things is where the same thing is taught. This form of parallelism is of great importance when comprehending the doctrines that may impress on our minds, by repetition, certain teachings.

In the book of Psalms, certain things appear twice: Compare, Psalms 14, with Psalms 53. Psalms 40:13-17, with, Psalms 60. Psalms 57:7-11, with, Psalms 108:1-5. Psalms 60:5-12, with Psalms 108:6-13, and Psalms 115:4-8, with, Psalms 135:15-18.

Some of the hymns of David’s that occurs in Psalms can be found in other historical books. Example: Psalms 96, with,           1 Chronicles 16:23-33. Psalms 105:1-15, with, 1 Chronicles 16:8-22. Psalms 106:47-48 with, 1 Chronicles 16:35-36.

We can also find in the N.T. the same things being taught, nearly in the same words. Jude compared with, 2 Peter 2. Frequently the same doctrine is explained more fully in one place, which had been briefly stated in another: For example, when the Mosaic dispensation is superseded by the Gospel, and all other passages in the N.T. which are parallel, though they may differ in words; yet by comparing them, the scope of the doctrine in question is impressed or enforced by frequent instruction, and will be fully understood.

On the other hand, where the same subject or doctrine is delivered with fewer words, all the various passages must be collected, and the information then drawn out from them. In this, are the numerous predictions that are relative to the future of mankind! The removal and disconnection of the Jewish economy and the conversion of the Gentile nations to the body of Christ must not be tolerated.

Compare, Galatians 6:15, with, Galatians 5:6, 1 Corinthians 7:19, 2 Corinthians 5:17, and, Romans 2:28-29.

Galatians 6:15, “For in Christ neither circumcision availeth any thing, nor uncircumcision, but a new creature = (creation),” meaning, there is a new creation.

Galatians 5:6, the apostle had delivered the same doctrine in the following manner, “In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”

1 Corinthians 7:19, “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.”

2 Corinthians 5:17, “if any man be in Christ, he is a new creature,” or more correctly, (there is) a new creation: old things are passed away; behold, all things are become new.”

Romans 2:28-29, “He is not a Jew that is one outwardly,” meaning he is not a genuine member of the church of God who has only an outward profession: neither is that circumcision which is outward in the flesh. But he is a Jew, a true member of the church, which is one inwardly, their circumcision, is that of the heart, in the spirit, and not in the letter of the law; whose praise is not from man, but of God.” 

From the above, we better understand what the apostle in, Galatians 6:15, terms, “a new creature,” or creation. Paul in Galatians 5:6, further names faith; faith that worketh by love; and in, 1 Corinthians 7:19, he speaks of, “keeping the commandments of God.”

From the above collection of passages we perceive what Paul intends by a new creature, or new creation, the entire conversion of a persons heart from sin, that to God: And because the creation is the work of God, this change takes place under the work of the Gospel, and the Holy Spirit. This is accomplished by the power and the grace of an All-wise, Almighty God. We give evidence of this by the faith, obedience, and the works we display, which is absolutely necessary in order to secure salvation.

2 Corinthians 1:21, God is said to have anointed us: the parallel passage, where this expression is better explained, giving us the idea of the thing intended, is found in,

1 John 2:20, where Christians are said to, “Have an unction from the Holy One, and ye know all things.”

Also, verse 27, the same anointing is said to, “teach all things.” Now if the effect of this unction be that we should know all things, the anointing will be whatever brings knowledge to us, and therefore teaching.

In our comparison of both passages, we find that by unction and anointing is intended the Holy Spirit, whose office is to,

John 14:26, “teach you , and bring all things to your remembrance,” and,

John 16:13, “guide you into all truth: — he will shew you things to come.”

The Holy Spirit gifts and graces are dispersed throughout the body of believers, and imparted to every living member of it. His assistance is necessary to all.

The expression in verse 20, “ye know all things,” is not to be understood in the largest sense, that is, to know everything there is to know, about everything, but is limited to those things which are necessary for our personal salvation.

The words in verse 27, “and ye need not that any man should teach you,” does not mean to set aside all outward teaching, but that ye need not the teaching of any who partake of Satan’s table, false teachers, those mentioned in various parts of Johns epistle.

There is a third form of parallelism, it is called, parallelism of members. It consists in a certain equality, resemblance, or parallelism, between the members of each period, or between each complete sentence from one full stop to another; so that in two lines, or members of the same period, things shall answer to things, and words to words, as if fitted to each other by a kind of rule or measure.

The nature of this style of parallelism which is the grand characteristic of the poetical style of the Hebrew people: In the poetical parts of the O.T. it sometimes happens that, in the alternate quatrain, the third line forms a continuous sense with the first, and the fourth with the second. The following will help us show its application to the interpretation of Scripture.

Examine, Deuteronomy 32:42, First and third line, second and fourth line.

1. I will make mine arrows drunk with blood;

2. And my sword shall devour flesh:

3. With the blood of the slain and of the captive;

4. From the beginning of revenges upon the enemy. Adjusted, 1 with 3, 2 with 4.

1. I will make mine arrows drunk with blood;

2. With the blood of the slain and of the captive;

3. And my sword shall devour flesh:

4. From the beginning of revenges upon the enemy.

Again, Deuteronomy 32:25,

1. The sword without,

2. The terror within, (shall destroy;)

3. shall destroy both the young man and the virgin,

4. the suckling also with the man of gray hairs.

Adjusted, verses, 1-3, 2-4.

1. The sword without

3. Shall destroy both the young man and the virgin;

2. The terror within, (shall destroy)

4. The suckling, with the man of grey hairs.

A young man, and young lady, because of their age, energy, manner, and youth would most likely fall victims in the streets of the city = (sword without.) While the very young, and the old, may be confined, or remain at home more than not, and because of their helplessness, or sickness, most likely would perish in their homes = (sword within.)

Also, Genesis 49:10.

1. The scepter = (civil government) shall not depart from Judah = (tribe of,)

2. Nor a lawgiver (scribes) from between His (Messiah’s) feet,

3. Until Shiloh = (Messiah) come;

4. And unto Him (Christ) shall the gathering of the people be.

Adjusted verses, 1-3, 2-4.

1. The scepter (civil government) shall not depart from Judah, (tribe of,)

3. Until Shiloh (Messiah) come;

2. Nor a lawgiver (scribes) from between His (Messiah’s) feet,

4. And unto Him (Christ) shall the gathering of the people be.

A few examples on poetical parallelism in the study of the NT.

Ephesians 4:18;

1. Having the understanding darkened,

2. being alienated from the life of God

3. through the ignorance that is in them,

4. because of the blindness of their heart:

Adjusted verses, 1-3, 2-4.

1. Having the understanding darkened,

3. through the ignorance that is in them,

2. being alienated from the life of God

4. because of the blindness of their heart:

Mark 12:12,

1. And they sought to lay hold on Him,

2. but feared the people:

3. for they knew that He had spoken the parable against them:

4. and they left Him, and went their way.

Adjusted verses, 1-3, 2-4.

1. And they sought to lay hold on Him,

3. for they knew that He had spoken the parable against them:

2. but feared the people:

4. and they left Him, and went their way.

Psalms 84:5-7,

1. Blessed is the man whose strength is in thee;

2. in whose heart are the ways of them.

3. Who passing through the valley of Baca make it a well

4. the rain also filleth the pools.

5. They go from strength to strength;

6. every one of them in Zion appeareth before God.

Adjusted verses, 1-6, 2-5, 3-4.

1. Blessed is the man whose strength is in thee;

6. every one of them in Zion appeareth before God.

2. in whose heart are the ways of them.

5. They go from strength to strength;

3. Who passing through the valley of Baca make it a well

4. the rain also filleth the pools.

Verses 1 and 6, give us a continual sense. The second constructively parallel with the fifth, and the third with the fourth. The first line seems to contain the character of one having great knowledge in God’s word, “his strength is in God.” The sixth line, describes his being blessed after death, “he shall appear before God in Zion.”

The intermediate four verses may be regarded as descriptive of a middle course pursued by those who desire to be good: They are considered passengers, they know their destination, and they long to arrive; or they stand at a distance, the way to God’s holy city is in their hearts.

Their passion smooth’s all obstacles: the parched and sandy desert becomes a rich well-watered valley for them; they cheerful advance from “strength to strength;” that is from one degree of morally good advances in knowledge, to another.

Phillip LaSpino    www.seekfirstwisdom.com