This list is divided into three, and that division is not tidiness but method. The apparatus forbids this book to let a source carry weight that it has not consulted itself. Whoever stands here under "reported" carries no weight anywhere in this book; whoever stands under "not consulted" is named because he has to be named and is otherwise not used.
1. The author's own work
This is the seventeenth book from this house. Where it takes up something from one of the 16 earlier ones, the location is in the note with the word "self-quotation". That is not modesty but precision: a finding from years ago is not a finding of this book, and whoever keeps quiet about that makes his new counts unreliable.
The column on the right gives the chapters of this book in which the work is used.
The trilogy
God's Algorithm — The Biblical Master Clock
`ga`
15
The Master Clock of Revelation
`mk`
10 · 11 · 12 · 15 · 16
The Architect's Seal — Daniel 9 as the Legal Heart of the Blueprint
`za`
3 · 4 · 11
The companion volume
The Covenant with the Many — The Digital Mahdi
`vb`
4 · 6 · 7 · 11
The seven mysteries
The Mystery of Christ and the Bride — A Crown and a Bride
`mb`
10 · 11 · 13 · 14 · 19
The Mystery of Lawlessness and Babylon — The Grab for the Throne
`mw`
2 · 4 · 8 · 11
The Mystery of the Two Days — From Israel, through the Church, back to Israel
`td`
10
The Mystery of the Kingdom — Well Done: How the Bride Prepares, Is Weighed and Is Crowned
`kg`
7 · 10 · 13 · 14
The commentaries
Revelation Unsealed — An Analytical Commentary for Layman and Specialist Alike
`oo`
8 · 9 · 10 · 11 · 12 · 16 · 17 · 18
Micah — A Window on the End — Commentary on the Prophet with a Question for a Name
`mi`
10
The portraits
The Day of the LORD — Yom YHWH throughout Scripture
`dvdh`
4 · 9 · 12 · 15 · 16
The Wise — The Vanguard in the Fiery Trial
`dv`
3 · 5 · 12 · 16 · 17 · 18
The Woman in the Wilderness — Revelation 12: Fled, Kept, Fed
`vw`
6 · 15 · 16
Sit at My Right Hand — The Four Royal Psalms from Creation to the Wedding
`kp`
4 · 12 · 14 · 17
The foundation
The Cornerstone — What the 31 Anchor Carries: The Chain from Decree to Terminus, Weighed
`hk`
7
Three Days and Three Nights — The Case for the Crucifixion on Wednesday 25 April, AD 31
`c31`
—
The Pre-Abomination Model — A Position Statement
`pg`
—
In six places it turned out on checking afterwards that a line taken to be new was already in the author's own work. All six are now attributed. Two of the six were near-misses that were only noticed at the final check.
2. Works by others
2a. Primary reading — the text itself consulted
Raymond E. Brown, The Pater Noster as an Eschatological Prayer (1961; reprinted in New Testament Essays, 1965). The eschatological reading, petition by petition, is his. Seven of the connections this book uses are already in his work, and that is stated each time. He sets his own fence on p. 175: what the prayer meant when Jesus spoke it before his death "lies beyond the scope of our investigation". This book begins where that sentence stops.
Werner Grimm, Die Verkündigung Jesu und Deuterojesaja (ANTJ 1, Bern/Frankfurt: Peter Lang, 1976; dissertation Tübingen 1972/73, first examiner O. Betz, second M. Hengel). 340 pp., read in full. ⚠ This is not the book in which Grimm lays the Our Father beside Isaiah 63-64 — see 2b. Searched by machine, this book gives zero hits on "Vaterunser", "Herrengebet" and on Isaiah 63:15-16 and 64:7-8 [MT]. What it did yield is in two notes of this book: the aorist of Luke 12:32 as the grammar of a salvation oracle on the Deutero-Isaianic model (p. 156, used in chapter 13), and 11QMelchizedek11QMelchizedek— Qumran text (±100 BC) that reads Daniel’s 490 as 10 jubilees, culminating in an end-time release by a heavenly Redeemer on the Great Day of Atonement. Strong as a witness to an ancient reading, weak (fragmentary, reconstructed) as a bearer of a precise number — no date on a hook (Appendix D §4). as a fusion of Leviticus 25:10 and Isaiah 61:1b (p. ~110, used in chapter 7).
Frederic Henry Chase, The Lord's Prayer in the Early Church (Texts and Studies I.3, Cambridge, 1891). For the liturgical explanatory model, and for his own word for it: "the theory". The apparatus uses that word in §3. ⚠ The quotation comes from the working notes of this project; Chase was not opened again in the last round.
Siddur Ashkenaz, Kaddish — Mourner's Kaddish, Aramaic text. For the Excursus in chapter 3. ⚠ This is the received rite, a liturgical edition — not a dated witness. The earliest manuscripts have not been consulted, and the Excursus says so.
2b. Reported — not consulted personally, and marked as such
Werner Grimm, Die Motive Jesu: Das Vaterunser (1992). The book in which he lays the Our Father beside Isaiah 63:15-64:11 [MT] — the comparison on which chapter 1 rests. Not consulted. What is known of it comes from John Yieh's bibliography. Chapter 1 therefore attributes the comparison to Grimm and marks that attribution as [secondary].
This is the open item that would affect this manuscript most if it stays open. If 1992 says something different or something more on that point, the share this book claims for itself changes — not the measurement beneath it.
Jeffrey B. Gibson, "Matthew 6:9-13 // Luke 11:2-4: An Eschatological Prayer?", Biblical Theology Bulletin 31 (2001), and The Disciples' Prayer: The Prayer Jesus Taught in Its Historical Setting (Minneapolis: Fortress Press, 2015). The direct contradiction of the reading in which this book stands, and chapter 8 gives it an Excursus of its own. His own summary of the article has been read word for word; the article itself and the book have not. What the Excursus says about his argument is therefore taken over and not weighed — and that is why the book refutes him nowhere; it only says why it does not make the comparison he makes.
Ernst Lohmeyer, Das Vater-unser (Göttingen, 1946; English trans. The Lord's Prayer, 1965). The eschatological reading goes back to him; this book knows him exclusively through Brown.
Samuel Sandmel, "Parallelomania", Journal of Biblical Literature 81 (1962), 1-13. The charge has been looked up and applied to this book itself; the article has not been read in full. It has yielded one rule that applies everywhere in this book: no line without an exhaustive count and a base rate.
John Yieh, "Lord's Prayer", Oxford Bibliographies in Biblical Studies (last revised 28 April 2017). Used as an index, not as a source: to find who wrote what. Where this book takes something over from Yieh — the characterization of Gibson, the existence of Grimm 1992 — it is marked as such.
2c. Not opened, and named because they ought to be named
The textual-critical apparatuses. Nestle-Aland 28, Tischendorf, the Editio Critica Maior. None of the three consulted; there is no apparatus on the disk of this project. Every statement in this book about what the manuscripts read is therefore taken over and not recalculated, and apparatus §3 says so at the point where it matters.
Hans Dieter Betz, The Sermon on the Mount (Hermeneia, 1995) — and Günther Schnurr (1985), for the early Christian interpretation of the prayer: Tertullian, Cyprian, Cyril, Gregory of Nyssa, Augustine. Known through others, and therefore not used.
11QMelchizedek was not read from the edition but from Grimm 1976, and that is how it stands in chapter 7.
3. The text files
This book counts, and it counts on these three files. They are the foundation of every number in this book and therefore they belong in the bibliography and not in a technical appendix.
Masoretic text
with morphological coding and Strong's numbers
306,785 words · 929 chapters · 23,213 verses
Textus Receptus, Stephanus edition 1550
with parsing
140,987 words · 7,957 verses
Septuagint
including the deuterocanonical books and the double text forms
623,693 words
⚠ What is not there, and what that costs. There is no textual-critical apparatus on the disk of this project: no manuscript variants, no lists of witnesses, no collation between editions. And for the Septuagint there is no second file to hold a count against, as there is for the New Testament. That is the weakest side of this book's tools, and apparatus §5 says it once more.
The translations are the author's. 138 quoted passages and over 500 references: all from the original text, concordant and modern, no existing translation taken over. That makes them refutable, and that is intended — the original text stands alongside each time.
Whoever misses a work in this list that this book should have known: it is missing, and I would like to hear it. The threefold division above exists precisely to make that conversation possible.
This list is divided into three, and that division is not tidiness but method. The apparatus forbids this book to let a source carry weight that it has not consulted itself. Whoever stands here under "reported" carries no weight anywhere in this book; whoever stands under "not consulted" is named because he has to be named and is otherwise not used.
1. The author's own work
This is the seventeenth book from this house. Where it takes up something from one of the 16 earlier ones, the location is in the note with the word "self-quotation". That is not modesty but precision: a finding from years ago is not a finding of this book, and whoever keeps quiet about that makes his new counts unreliable.
The column on the right gives the chapters of this book in which the work is used.
The trilogy
The companion volume
The seven mysteries
The commentaries
The portraits
The foundation
2. Works by others
2a. Primary reading — the text itself consulted
Raymond E. Brown, The Pater Noster as an Eschatological Prayer (1961; reprinted in New Testament Essays, 1965). The eschatological reading, petition by petition, is his. Seven of the connections this book uses are already in his work, and that is stated each time. He sets his own fence on p. 175: what the prayer meant when Jesus spoke it before his death "lies beyond the scope of our investigation". This book begins where that sentence stops.
Werner Grimm, Die Verkündigung Jesu und Deuterojesaja (ANTJ 1, Bern/Frankfurt: Peter Lang, 1976; dissertation Tübingen 1972/73, first examiner O. Betz, second M. Hengel). 340 pp., read in full. ⚠ This is not the book in which Grimm lays the Our Father beside Isaiah 63-64 — see 2b. Searched by machine, this book gives zero hits on "Vaterunser", "Herrengebet" and on Isaiah 63:15-16 and 64:7-8 [MT]. What it did yield is in two notes of this book: the aorist of Luke 12:32 as the grammar of a salvation oracle on the Deutero-Isaianic model (p. 156, used in chapter 13), and 11QMelchizedek11QMelchizedek— Qumran text (±100 BC) that reads Daniel’s 490 as 10 jubilees, culminating in an end-time release by a heavenly Redeemer on the Great Day of Atonement. Strong as a witness to an ancient reading, weak (fragmentary, reconstructed) as a bearer of a precise number — no date on a hook (Appendix D §4). as a fusion of Leviticus 25:10 and Isaiah 61:1b (p. ~110, used in chapter 7).
Frederic Henry Chase, The Lord's Prayer in the Early Church (Texts and Studies I.3, Cambridge, 1891). For the liturgical explanatory model, and for his own word for it: "the theory". The apparatus uses that word in §3. ⚠ The quotation comes from the working notes of this project; Chase was not opened again in the last round.
Siddur Ashkenaz, Kaddish — Mourner's Kaddish, Aramaic text. For the Excursus in chapter 3. ⚠ This is the received rite, a liturgical edition — not a dated witness. The earliest manuscripts have not been consulted, and the Excursus says so.
2b. Reported — not consulted personally, and marked as such
Werner Grimm, Die Motive Jesu: Das Vaterunser (1992). The book in which he lays the Our Father beside Isaiah 63:15-64:11 [MT] — the comparison on which chapter 1 rests. Not consulted. What is known of it comes from John Yieh's bibliography. Chapter 1 therefore attributes the comparison to Grimm and marks that attribution as [secondary].
Jeffrey B. Gibson, "Matthew 6:9-13 // Luke 11:2-4: An Eschatological Prayer?", Biblical Theology Bulletin 31 (2001), and The Disciples' Prayer: The Prayer Jesus Taught in Its Historical Setting (Minneapolis: Fortress Press, 2015). The direct contradiction of the reading in which this book stands, and chapter 8 gives it an Excursus of its own. His own summary of the article has been read word for word; the article itself and the book have not. What the Excursus says about his argument is therefore taken over and not weighed — and that is why the book refutes him nowhere; it only says why it does not make the comparison he makes.
Ernst Lohmeyer, Das Vater-unser (Göttingen, 1946; English trans. The Lord's Prayer, 1965). The eschatological reading goes back to him; this book knows him exclusively through Brown.
Samuel Sandmel, "Parallelomania", Journal of Biblical Literature 81 (1962), 1-13. The charge has been looked up and applied to this book itself; the article has not been read in full. It has yielded one rule that applies everywhere in this book: no line without an exhaustive count and a base rate.
John Yieh, "Lord's Prayer", Oxford Bibliographies in Biblical Studies (last revised 28 April 2017). Used as an index, not as a source: to find who wrote what. Where this book takes something over from Yieh — the characterization of Gibson, the existence of Grimm 1992 — it is marked as such.
2c. Not opened, and named because they ought to be named
The textual-critical apparatuses. Nestle-Aland 28, Tischendorf, the Editio Critica Maior. None of the three consulted; there is no apparatus on the disk of this project. Every statement in this book about what the manuscripts read is therefore taken over and not recalculated, and apparatus §3 says so at the point where it matters.
Hans Dieter Betz, The Sermon on the Mount (Hermeneia, 1995) — and Günther Schnurr (1985), for the early Christian interpretation of the prayer: Tertullian, Cyprian, Cyril, Gregory of Nyssa, Augustine. Known through others, and therefore not used.
11QMelchizedek was not read from the edition but from Grimm 1976, and that is how it stands in chapter 7.
3. The text files
This book counts, and it counts on these three files. They are the foundation of every number in this book and therefore they belong in the bibliography and not in a technical appendix.
⚠ What is not there, and what that costs. There is no textual-critical apparatus on the disk of this project: no manuscript variants, no lists of witnesses, no collation between editions. And for the Septuagint there is no second file to hold a count against, as there is for the New Testament. That is the weakest side of this book's tools, and apparatus §5 says it once more.
The translations are the author's. 138 quoted passages and over 500 references: all from the original text, concordant and modern, no existing translation taken over. That makes them refutable, and that is intended — the original text stands alongside each time.
Whoever misses a work in this list that this book should have known: it is missing, and I would like to hear it. The threefold division above exists precisely to make that conversation possible.