Paul vs Jesus Series — Master Evidence Tracker

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EXPLICIT STATEMENTS (E)

ID	Explicit Statement	Reference	Classification	First Appeared	Also In
E001	Paul distinguishes between a command from "the Lord" (not to divorce) and his own counsel ("I, not the Lord") on a topic the Lord did not address (believer-unbeliever marriage).	1 Cor 7:10,12	Harmony	pvj-01	pvj-16, pvj-20
E002	Paul states "the Lord ordained that they which preach the gospel should live of the gospel."	1 Cor 9:14	Harmony	pvj-01	pvj-20
E003	Paul states "I have received of the Lord that which also I delivered unto you" regarding the Last Supper narrative, using the technical tradition-transmission vocabulary paradidomi/paralambano.	1 Cor 11:23	Harmony	pvj-01	pvj-20
E004	Paul states "this we say unto you by the word of the Lord" concerning the order of events at the Lord's coming.	1 Thess 4:15	Harmony	pvj-01	pvj-19, pvj-20
E005	Paul instructs the Ephesian elders to "remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive," quoting a saying of Jesus not recorded in any Gospel.	Acts 20:35	Harmony	pvj-01	pvj-20
E006	Paul states "I know, and am persuaded by the Lord Jesus, that there is nothing unclean (koinon) of itself," using the same koinos root found in Mark 7:2,5,15.	Rom 14:14	Harmony	pvj-01	pvj-11, pvj-20
E007	Paul states "the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ."	Gal 1:11-12	Neutral	pvj-01	pvj-02
E008	Paul states "I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures," using the same paralambano/paradidomi vocabulary as 1 Cor 11:23 and Gal 1:12.	1 Cor 15:3	Neutral	pvj-01
E009	Paul instructs the Corinthians to "keep the ordinances (paradoseis/traditions), as I delivered (paredoka) them to you."	1 Cor 11:2	Neutral	pvj-01
E010	Peter writes that Paul wrote "according to the wisdom given unto him" and groups Paul's epistles with "the other scriptures" (tas loipas graphas).	2 Pet 3:15-16	Harmony	pvj-01	pvj-02
E011	Paul states that three years after his conversion he went to Jerusalem to see Peter and stayed fifteen days.	Gal 1:18	Neutral	pvj-01	pvj-02
E012	Paul states that the Jerusalem pillars (James, Cephas, John) "in conference added nothing to me" and "gave to me and Barnabas the right hands of fellowship."	Gal 2:6,9	Neutral	pvj-01	pvj-02, pvj-03, pvj-12
E013	Paul states he is 'an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead).'	Gal 1:1	Neutral	pvj-02	pvj-15
E014	Jesus commands the Twelve: 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel' (Matt 10:5-6)	Matt 10:5-6	Neutral	pvj-03	pvj-15
E015	Jesus states 'I am not sent but unto the lost sheep of the house of Israel' (Matt 15:24)	Matt 15:24	Neutral	pvj-03	pvj-15
E016	Jesus commands post-resurrection: 'Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you' (Matt 28:19-20)	Matt 28:19-20	Neutral	pvj-03	pvj-15
E017	Jesus states 'other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd' (John 10:16)	John 10:16	Neutral	pvj-03	pvj-15
E018	Peter declares at Cornelius's house: 'Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him' (Acts 10:34-35)	Acts 10:34-35	Neutral	pvj-03	pvj-15
E019	The Holy Ghost fell on Gentiles at Cornelius's house, and 'they of the circumcision which believed were astonished...because that on the Gentiles also was poured out the gift of the Holy Ghost' (Acts 10:44-45)	Acts 10:44-45	Neutral	pvj-03	pvj-15
E020	Peter at Jerusalem Council states God 'put no difference between us and them, purifying their hearts by faith' and 'through the grace of the Lord Jesus Christ we shall be saved, even as they' (Acts 15:9,11)	Acts 15:9,11	Neutral	pvj-03	pvj-12, pvj-15
E021	The Jerusalem Council decided 'that we trouble not them, which from among the Gentiles are turned to God' and issued only four requirements: abstain from idols, fornication, things strangled, and blood (Acts 15:19-20,28-29)	Acts 15:19-20,28-29	Neutral	pvj-03	pvj-11, pvj-12, pvj-15
E022	Paul states 'the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter' (Gal 2:7)	Gal 2:7	Neutral	pvj-03	pvj-12, pvj-15
E023	Paul states the gospel 'is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek' (Rom 1:16)	Rom 1:16	Neutral	pvj-03	pvj-15
E024	Paul states 'there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him' (Rom 10:12)	Rom 10:12	Neutral	pvj-03	pvj-15
E025	Paul states 'Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy' (Rom 15:8-9)	Rom 15:8-9	Neutral	pvj-03	pvj-15
E026	Paul states Christ 'hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man' (Eph 2:14-15)	Eph 2:14-15	Neutral	pvj-03	pvj-15
E027	Paul states 'the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel' (Eph 3:6)	Eph 3:6	Neutral	pvj-03	pvj-15
E028	Paul confronts Peter at Antioch: 'If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?' (Gal 2:14)	Gal 2:14	Neutral	pvj-03
E029	Jesus commands: 'ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth' (Acts 1:8)	Acts 1:8	Neutral	pvj-03	pvj-15
E030	Jesus states 'Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil' (Mat 5:17). Uses nomos (G3551) to mean the Torah as authoritative divine instruction.	Mat 5:17	Neutral	pvj-04	pvj-09, pvj-10, pvj-13, pvj-17
E031	Jesus states 'Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled' (Mat 5:18). Uses nomos (G3551) for the Torah's permanent validity.	Mat 5:18	Neutral	pvj-04	pvj-09, pvj-10, pvj-13
E032	Paul states 'Therefore we conclude that a man is justified by faith without the deeds of the law' (Rom 3:28). Uses nomos (G3551), pistis (G4102), and ergon (G2041) together in a justification context.	Rom 3:28	Neutral	pvj-04	pvj-05, pvj-06, pvj-08
E033	Paul states 'Do we then make void the law through faith? God forbid: yea, we establish the law' (Rom 3:31). Paul affirms the law is established, not voided, by faith.	Rom 3:31	Neutral	pvj-04	pvj-05, pvj-06, pvj-09, pvj-10, pvj-13
E034	Paul states 'the law is holy, and the commandment holy, and just, and good' (Rom 7:12). Uses nomos (G3551) and entole (G1785) with the same positive valuation Jesus applies to the law.	Rom 7:12	Neutral	pvj-04	pvj-09, pvj-13
E035	Jesus states 'thy faith hath made thee whole' (Mat 9:22). Uses pistis (G4102) for personal trust in God's healing power.	Mat 9:22	Neutral	pvj-04	pvj-05
E036	Paul states 'For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works' (Eph 2:8-9). Uses charis (G5485), pistis (G4102), and ergon (G2041) in a soteriological context.	Eph 2:8-9	Neutral	pvj-04	pvj-05, pvj-06, pvj-08
E037	Jesus states 'except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven' (Mat 5:20). Uses dikaiosyne (G1343) as an ethical quality of life that can be exceeded.	Mat 5:20	Neutral	pvj-04	pvj-07, pvj-17
E038	Paul states 'the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ' (Rom 3:21-22). Uses dikaiosyne (G1343) as God's saving action received by faith.	Rom 3:21-22	Neutral	pvj-04
E039	Jesus states 'Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven' (Mat 5:16). Uses ergon (G2041) positively for visible deeds reflecting character.	Mat 5:16	Neutral	pvj-04	pvj-05
E040	Paul states 'For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them' (Eph 2:10). Uses ergon (G2041) positively for expected fruit of grace.	Eph 2:10	Neutral	pvj-04	pvj-05, pvj-06, pvj-08
E041	Jesus states 'if thou wilt enter into life, keep the commandments' (Mat 19:17). Uses entole (G1785) for God's commands to be obeyed.	Mat 19:17	Neutral	pvj-04	pvj-07
E042	Paul states 'Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God' (1 Cor 7:19). Uses entole (G1785) for God's commandments that are to be kept.	1 Cor 7:19	Neutral	pvj-04	pvj-09, pvj-10, pvj-11, pvj-12, pvj-13
E043	Jesus states 'Love worketh no ill to his neighbour: therefore love is the fulfilling of the law' is Paul's statement (Rom 13:10), while Jesus states 'On these two commandments hang all the law and the prophets' (Mat 22:40). Both connect agape/love with law-fulfillment using nomos (G3551).	Rom 13:10; Mat 22:40	Harmony	pvj-04	pvj-07, pvj-09, pvj-13
E044	Jesus uses charis (G5485) in Luke 6:32-34 meaning 'credit' or 'thanks' — 'if ye love them which love you, what thank [charis] have ye?' He does not use charis in the soteriological sense of 'God's unmerited saving favor.'	Luk 6:32-34	Neutral	pvj-04
E045	Paul states 'Being justified freely by his grace through the redemption that is in Christ Jesus' (Rom 3:24). Uses charis (G5485) as God's unmerited favor that justifies — a usage absent from Jesus's direct speech.	Rom 3:24	Neutral	pvj-04	pvj-06
E046	Jesus states 'A new commandment I give unto you, That ye love one another' (Jhn 13:34) and 'If ye love me, keep my commandments' (Jhn 14:15). Uses entole (G1785) for both God's commands and his own commands, linking commandment-keeping with love (agape).	Jhn 13:34; 14:15	Neutral	pvj-04	pvj-07
E047	Jesus lists 'judgment, mercy, and faith' as 'the weightier matters of the law' (Mat 23:23). Uses pistis (G4102) as faithfulness/fidelity — an ethical quality, one of the 'weightier' Torah obligations.	Mat 23:23	Neutral	pvj-04	pvj-05
E048	Paul states 'whether [it were] I or they, so we preach, and so ye believed,' equating his preaching content with that of the other apostles.	1 Cor 15:11	Harmony	pvj-02
E049	Paul states he is 'the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am.'	1 Cor 15:9-10	Neutral	pvj-02
E050	Paul asks 'Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord?' linking his apostleship to having seen the risen Christ.	1 Cor 9:1	Neutral	pvj-02
E051	Paul states 'I was not a whit behind the very chiefest apostles' and 'in nothing am I behind the very chiefest apostles.'	2 Cor 11:5; 12:11	Neutral	pvj-02
E052	Paul states 'the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.'	2 Cor 12:12	Neutral	pvj-02
E053	Paul states 'In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.'	Rom 2:16	Neutral	pvj-02
E054	Paul states 'according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began.'	Rom 16:25	Neutral	pvj-02
E055	Paul states 'Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel.'	2 Tim 2:8	Neutral	pvj-02
E056	Paul states 'though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.'	Gal 1:8	Neutral	pvj-02
E057	Paul states regarding the troublemakers' message 'Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.'	Gal 1:7	Neutral	pvj-02
E058	Luke records the Lord saying Paul 'is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.'	Acts 9:15	Neutral	pvj-02
E059	Paul states 'when it pleased God, who separated me from my mother's womb, and called [me] by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood.'	Gal 1:15-16	Neutral	pvj-02	pvj-15
E060	Paul states 'when Peter was come to Antioch, I withstood him to the face, because he was to be blamed' because Peter withdrew from Gentile table fellowship fearing the circumcision party.	Gal 2:11-12	Neutral	pvj-02
E061	Paul states 'he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles.'	Gal 2:8	Harmony	pvj-02
E062	Paul states 'Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.' Uses erga nomou (works of the law) three times, each time excluding it from justification.	Gal 2:16	Neutral	pvj-05	pvj-06, pvj-08
E063	Paul states 'Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.' States the law's function is to reveal sin, not to justify.	Rom 3:20	Neutral	pvj-05	pvj-06
E064	Jesus states 'Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.' The contrast is between verbal confession and doing the Father's will. Uses poieo + thelema, not erga nomou.	Mat 7:21	Neutral	pvj-05	pvj-07
E065	Jesus states 'Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.' People who performed religious works are rejected because Jesus never knew them and they work iniquity.	Mat 7:22-23	Neutral	pvj-05	pvj-07
E066	Jesus states the King will say 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me.' The judgment criterion is compassionate action toward the least of these.	Mat 25:34-36	Neutral	pvj-05	pvj-07
E067	Jesus states 'Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire... For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink.' The goats are condemned for failing to act with compassion.	Mat 25:41-43	Neutral	pvj-05	pvj-07
E068	Jesus states 'And why call ye me, Lord, Lord, and do not the things which I say?' Contrasts verbal confession with obedient action. Parallel to Mat 7:21.	Luk 6:46	Neutral	pvj-05
E069	Jesus states 'This is the work of God, that ye believe on him whom he hath sent.' When asked about the works (erga G2041) of God, Jesus identifies the work as believing (pisteuo G4100). Uses ergon for the act of faith.	Jhn 6:29	Neutral	pvj-05	pvj-07
E070	Paul states 'For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.' Pistis (G4102) is described as operative/active (energeo G1754) through agape (G26).	Gal 5:6	Neutral	pvj-05	pvj-06, pvj-07, pvj-08, pvj-12
E071	Paul states '(For not the hearers of the law are just before God, but the doers of the law shall be justified.' Paul himself affirms that doers of the law will be justified (dikaioo G1344).	Rom 2:13	Neutral	pvj-05	pvj-06
E072	Paul states 'For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.' All things in the book of the law indicates erga nomou covers the entire written law, not a subcategory.	Gal 3:10	Neutral	pvj-05	pvj-06, pvj-08
E073	Paul states 'Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.' Contrasts a debt-based work-reward system with a grace-based faith-righteousness system.	Rom 4:4-5	Neutral	pvj-05	pvj-06, pvj-08
E074	James states 'Ye see then how that by works a man is justified, and not by faith only.' Uses dikaioo (G1344) and ergon (G2041) and pistis (G4102) together, affirming justification by works, not faith alone.	Jas 2:24	Neutral	pvj-05	pvj-08
E075	James states 'Even so faith, if it hath not works, is dead, being alone.' Defines faith without corresponding works as dead (nekros).	Jas 2:17	Neutral	pvj-05	pvj-08
E076	The young man asks Jesus 'Good Master, what good thing shall I do, that I may have eternal life?' The question uses poieo (G4160, do) and asks about works/action as the path to eternal life (zoe aionios).	Mat 19:16	Neutral	pvj-07
E077	Jesus states 'if thou wilt enter into life, keep the commandments' (Mat 19:17). When the young man claims to have kept them, Jesus says 'If thou wilt be perfect, go and sell that thou hast, and give to the poor... and come and follow me' (Mat 19:21). The young man goes away sorrowful.	Mat 19:17-22	Neutral	pvj-07
E078	After the rich young ruler departs, Jesus says 'a rich man shall hardly enter into the kingdom of heaven' and 'It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.' The disciples ask 'Who then can be saved?' Jesus answers 'With men this is impossible; but with God all things are possible.'	Mat 19:23-26	Neutral	pvj-07
E079	In the parallel account (Mark 10:17-27), Mark adds 'Then Jesus beholding him loved him' (v.21) before telling him to sell all and follow. Mark also adds 'how hard is it for them that trust in riches to enter into the kingdom of God' (v.24), specifying the obstacle as trusting in riches rather than merely being rich.	Mrk 10:21,24	Neutral	pvj-07
E080	Jesus states 'whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock' and 'every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand.' The contrast is between hearing+doing and hearing+not doing.	Mat 7:24-27	Neutral	pvj-07
E081	In the sheep-and-goats judgment, the righteous are surprised they served Christ: 'Lord, when saw we thee an hungred, and fed thee?' (Mat 25:37). Jesus answers 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me' (v.40). The sheep did not perform works consciously to earn salvation; they acted out of character, unaware they were serving Christ.	Mat 25:37-40	Neutral	pvj-07
E082	Jesus states 'And these shall go away into everlasting punishment: but the righteous into life eternal' (Mat 25:46). The judgment divides on the basis of compassionate action vs. inaction toward 'the least of these.'	Mat 25:46	Neutral	pvj-07
E083	Jesus states 'Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven' (Mat 5:19). Commandment-keeping and teaching determines rank in the kingdom.	Mat 5:19	Neutral	pvj-07
E084	A lawyer asks Jesus 'what shall I do to inherit eternal life?' Jesus directs him to the law: 'What is written in the law? how readest thou?' The lawyer answers with the love commandments. Jesus says 'Thou hast answered right: this do, and thou shalt live' (Luk 10:25-28). Jesus connects doing the love commandments with inheriting eternal life.	Luk 10:25-28	Neutral	pvj-07
E085	Jesus states 'If ye love me, keep my commandments' (Jhn 14:15). 'He that hath my commandments, and keepeth them, he it is that loveth me' (Jhn 14:21). 'If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love' (Jhn 15:10). Commandment-keeping is presented as the evidence and expression of love, not an independent merit-earning system.	Jhn 14:15,21; 15:10	Neutral	pvj-07
E086	Jesus states 'On these two commandments hang all the law and the prophets' (Mat 22:40), identifying love for God and love for neighbor as the two commandments that summarize the entire law. When Jesus says 'keep the commandments' (Mat 19:17), the commandments he has in mind are summarized by love.	Mat 22:37-40	Neutral	pvj-07
E087	Paul states 'Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.' The law's function is to render the whole world accountable/guilty.	Rom 3:19	Neutral	pvj-06
E088	Paul states 'But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe.' A righteousness apart from law is revealed, yet the law and prophets witness to it.	Rom 3:21-22	Neutral	pvj-06
E089	Paul states 'Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.' Paul distinguishes the law of works from the law of faith -- two principles or systems.	Rom 3:27	Neutral	pvj-06
E090	Paul states 'For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.' Quotes Genesis 15:6 -- Abraham's belief was counted as righteousness, not his works.	Rom 4:3	Neutral	pvj-06	pvj-08
E091	Paul states 'What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?' Paul anticipates and rejects the antinomian inference from justification by faith.	Rom 6:1-2	Neutral	pvj-06	pvj-17
E092	Paul states 'What then? shall we sin, because we are not under the law, but under grace? God forbid.' Paul repeats and rejects the antinomian inference a second time.	Rom 6:15	Neutral	pvj-06	pvj-09, pvj-10, pvj-13, pvj-17
E093	Paul states 'That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.' The law's righteous requirement (dikaioma, G1345) is fulfilled in Spirit-walking believers.	Rom 8:4	Neutral	pvj-06	pvj-09, pvj-13
E094	Paul states 'Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.' The law is not against God's promises; the law simply cannot give life or produce righteousness.	Gal 3:21	Neutral	pvj-06
E095	Paul states 'And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.' Contrasts mine own righteousness of the law with the righteousness of God by faith.	Php 3:9	Neutral	pvj-06
E096	Paul states 'Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost... That being justified by his grace, we should be made heirs according to the hope of eternal life.' Excludes works of righteousness from the basis of salvation.	Tit 3:5-7	Neutral	pvj-06
E097	Paul states 'But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.' All are concluded under sin so that the promise comes by faith.	Gal 3:22	Neutral	pvj-06
E098	Paul states 'Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.' The law's role is pedagogical -- leading to Christ and justification by faith.	Gal 3:24	Neutral	pvj-06	pvj-10, pvj-13
E099	Paul writes 'Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.'	1 Cor 7:1-2	Neutral	pvj-16
E100	Paul states 'For I would that all men were even as I myself. But every man hath his proper gift [charisma] of God, one after this manner, and another after that.'	1 Cor 7:7	Neutral	pvj-16
E101	Paul states 'But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned.'	1 Cor 7:28	Harmony	pvj-16
E102	Paul states 'I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.' Paul grounds his celibacy advice in a specific situational condition.	1 Cor 7:26	Neutral	pvj-16
E103	Paul states 'Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.'	1 Cor 7:25	Harmony	pvj-16
E104	Paul states 'So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.'	1 Cor 7:38	Neutral	pvj-16
E105	Jesus states 'Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.'	Mat 19:4-6	Neutral	pvj-16
E106	Jesus states 'For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.'	Mat 19:12	Neutral	pvj-16
E107	Paul quotes Genesis 2:24 in the context of marriage: 'For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church.'	Eph 5:31-32	Harmony	pvj-16	pvj-20
E108	Paul states 'Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats.'	1 Tim 4:1-3	Harmony	pvj-16
E109	Paul states 'I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.'	1 Tim 5:14	Harmony	pvj-16
E110	Scripture states 'Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.'	Heb 13:4	Harmony	pvj-16
E111	Paul states 'Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?' Paul defends the apostolic right to be married.	1 Cor 9:5	Harmony	pvj-16
E112	Jesus attended a wedding at Cana and performed his first miracle there, turning water into wine.	John 2:1-2,11	Neutral	pvj-16
E113	The dispute in Mark 7:2-5 is explicitly about eating with unwashed hands: 'Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?' (Mark 7:5). The word defiled in Mark 7:2 is koinos (G2839), which Mark glosses as unwashen.	Mark 7:2,5	Neutral	pvj-11
E114	Jesus states 'Full well ye reject the commandment of God, that ye may keep your own tradition' (Mark 7:9). In the context of Mark 7, Jesus defends God's commandments against human traditions (handwashing), not the reverse.	Mark 7:9	Neutral	pvj-11
E115	Jesus states 'There is nothing from without a man, that entering into him can defile (koinosai, G2840) him: but the things which come out of him, those are they that defile (koinounta, G2840) the man' (Mark 7:15). Every use of defile in Mark 7 uses koinoo (G2840), the verb for making common/profane. The Levitical verb for making inherently unclean (from akathartos) is never used.	Mark 7:15	Neutral	pvj-11
E116	Mark 7:19 states 'Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats.' The participle katharizo (G2511) is parsed as V-PAP-NSM (Present Active Participle, Nominative Singular Masculine). The word bromata (G1033, foods) is neuter plural.	Mark 7:19	Neutral	pvj-11
E117	Matthew 15:20 states 'These are the things which defile a man: but to eat with unwashen hands defileth not a man.' This is the explicit conclusion of the Matthew 15/Mark 7 parallel. Matthew's account lacks the 'purging all meats' clause and directly states the conclusion concerns eating with unwashed hands.	Matt 15:20	Neutral	pvj-11
E118	Peter states 'Not so, Lord; for I have never (oudepote, G3763) eaten any thing that is common (koinon, G2839) and (kai) unclean (akatharton, G169)' (Acts 10:14). Years after Jesus's earthly ministry, Peter -- who was present at Mark 7/Matt 15 -- uses oudepote (never, not at any time) and distinguishes koinos (common) from akathartos (unclean) with kai (and), treating them as separate categories.	Acts 10:14	Neutral	pvj-11
E119	The voice tells Peter 'What God hath cleansed (ekatharisen, G2511), that call not thou common (koinou, G2840)' (Acts 10:15). God's command specifically addresses the koinos (common) category. The verb is 'do not koinoo' -- do not call common. It does not say 'there is no longer akathartos.'	Acts 10:15	Neutral	pvj-11
E120	Peter states 'God hath shewed me that I should not call any man common or unclean' (Acts 10:28). Peter's own inspired interpretation of his vision is about PEOPLE (Gentiles), not food. Peter never eats any of the animals in the vision.	Acts 10:28	Neutral	pvj-11
E121	Paul states 'Now as touching things offered unto idols, we know that we all have knowledge' (1 Cor 8:1). This verse states the explicit subject of the 1 Corinthians 8-10 discussion: things offered unto idols. 1 Cor 10:25 ('whatsoever is sold in the shambles') is part of this same idol-meats discussion.	1 Cor 8:1; 10:25	Neutral	pvj-11
E122	The word kreas (G2907, butcher's meat/flesh) appears in only two NT verses: Romans 14:21 ('good neither to eat kreas, nor to drink wine') and 1 Corinthians 8:13 ('I will eat no kreas while the world standeth'). Since 1 Cor 8:13 is explicitly about idol meats (8:1), this linguistic link connects Romans 14 to the same subject.	Rom 14:21; 1 Cor 8:13	Neutral	pvj-11
E123	Paul states 'For one believeth that he may eat all things: another, who is weak, eateth herbs' (Rom 14:2). The 'weak' brother eats ONLY vegetables. This is not the pattern of Levitical dietary observance (which permits clean meats). The vegetarianism points to a conscience issue about marketplace meat, not Levitical food classification.	Rom 14:2	Neutral	pvj-11
E124	Paul states 'For sin shall not have dominion over you: for ye are not under the law, but under grace' (Rom 6:14). Uses hypo nomon vs hypo charin. Purpose: sin shall NOT dominate.	Rom 6:14	Neutral	pvj-09
E125	Paul states 'we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep' and 'we which are alive and remain shall be caught up together with them,' using first-person plural to describe believers alive at the parousia.	1 Th 4:15,17	Neutral	pvj-19
E126	Paul states 'We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump,' describing transformation at the parousia for both living and dead believers.	1 Co 15:51-52	Neutral	pvj-19
E127	Paul states 'that day shall not come, except there come a falling away first, and that man of sin be revealed,' explicitly listing prerequisites that must occur before Christ's return and correcting those who believed the day had already arrived.	2 Th 2:1-3	Harmony	pvj-19
E128	Jesus states 'But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only,' declaring the timing of his return unknowable.	Mat 24:36	Neutral	pvj-19
E129	Jesus states 'Watch therefore: for ye know not what hour your Lord doth come' and 'in such an hour as ye think not the Son of man cometh,' commanding watchfulness due to unknown timing.	Mat 24:42,44	Neutral	pvj-19
E130	Paul states 'the time of my departure is at hand. I have fought a good fight, I have finished my course' while still looking forward to 'a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.' Paul expects death before the parousia yet maintains the second coming hope.	2 Ti 4:6-8	Harmony	pvj-19
E131	Paul states 'the day of the Lord so cometh as a thief in the night' and 'let us watch and be sober,' using the same thief-in-the-night imagery (Mat 24:43) and 'watch' command (gregoreo, G1127, Mat 24:42) that Jesus used in the Olivet Discourse.	1 Th 5:2,6	Harmony	pvj-19
E132	Paul states 'Who died for us, that, whether we wake or sleep, we should live together with him,' explicitly envisioning both possibilities -- being alive or dead at the parousia -- in the same letter where he writes 'we which are alive and remain' (4:15).	1 Th 5:10	Harmony	pvj-19
E133	Paul states 'ye all...shall see my face no more' and 'after my departing shall grievous wolves enter in among you,' predicting events after his own death, inconsistent with expecting to be alive at the parousia.	Acts 20:25,29-30	Harmony	pvj-19
E134	Jesus states 'It is not for you to know the times or the seasons, which the Father hath put in his own power,' declaring eschatological timing off-limits for believers.	Acts 1:7	Neutral	pvj-19
E135	James states 'the coming of the Lord draweth nigh,' Peter states 'the end of all things is at hand,' and John states 'it is the last time.' All NT authors use nearness language for the second coming, not Paul alone.	Jas 5:8; 1 Pet 4:7; 1 Jn 2:18	Neutral	pvj-19
E136	The risen Christ states 'Surely I come quickly,' using nearness language for his own return -- the same type of language Paul, James, Peter, and John use.	Rev 22:20	Neutral	pvj-19
E137	Jesus states 'when ye shall see all these things, know that it is near, even at the doors' and 'This generation shall not pass, till all these things be fulfilled,' using nearness language himself within the same discourse where he says 'no man knows the day or hour' (24:36).	Mat 24:33-34	Neutral	pvj-19
E138	Peter states 'one day is with the Lord as a thousand years' and 'the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you,' providing theological explanation for perceived delay and citing Paul as an authority writing the same things.	2 Pet 3:8-9,15	Harmony	pvj-19
E139	Paul states 'But I speak this by permission, and not of commandment' and 'after my judgment: and I think also that I have the Spirit of God,' repeatedly marking his celibacy preference as personal counsel, not divine mandate.	1 Cor 7:6,40	Harmony	pvj-16
E140	Paul writes: Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law	1 Cor 14:34	Neutral	pvj-14
E141	Paul writes: And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church	1 Cor 14:35	Neutral	pvj-14	pvj-10
E142	Paul writes: What? came the word of God out from you? or came it unto you only? -- Greek monous is masculine accusative plural, addressing men	1 Cor 14:36	Neutral	pvj-14
E143	Paul assumes women pray and prophesy in church, his concern is head covering: But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head	1 Cor 11:5	Neutral	pvj-14
E144	Paul writes in first person: I suffer not a woman to teach, nor to usurp authority (authenteo, hapax legomenon) over the man, but to be in silence (hesuchia, quietness)	1 Tim 2:12	Neutral	pvj-14
E145	Paul writes: Let the woman learn in silence (hesuchia, quietness/tranquility, not sigao) with all subjection	1 Tim 2:11	Neutral	pvj-14
E146	Paul writes: There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus	Gal 3:28	Neutral	pvj-14
E147	Paul commends Phoebe as diakonon (deacon/servant) of the church at Cenchrea, the same word (diakonos) used for male deacons in 1 Tim 3:8,12 and Phil 1:1	Rom 16:1	Neutral	pvj-14
E148	Paul greets Priscilla as his helper (sunergon) in Christ Jesus	Rom 16:3	Neutral	pvj-14
E149	Paul salutes Andronicus and Junia as his kinsmen, fellowprisoners, who are of note among the apostles	Rom 16:7	Neutral	pvj-14
E150	Paul states Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God	Rom 13:1	Neutral	pvj-18
E151	Paul states rulers are not a terror to good works but to the evil and the ruler is the minister of God to thee for good	Rom 13:3-4	Neutral	pvj-18
E152	Paul states Render therefore to all their dues: tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour	Rom 13:7	Neutral	pvj-18
E153	Jesus states Render therefore unto Caesar the things which are Caesars and unto God the things that are Gods	Matt 22:21	Neutral	pvj-18
E154	Jesus states Thou couldest have no power at all against me except it were given thee from above	John 19:11	Neutral	pvj-18
E155	Jesus states My kingdom is not of this world: if my kingdom were of this world then would my servants fight	John 18:36	Neutral	pvj-18
E156	Jesus tells Peter Put up again thy sword into his place and submits to arrest despite ability to summon twelve legions of angels	Matt 26:52-53	Neutral	pvj-18
E157	Paul states none of the princes of this world knew: for had they known it they would not have crucified the Lord of glory	1 Cor 2:8	Neutral	pvj-18
E158	Peter states We ought to obey God rather than men when commanded not to teach in Jesus name	Acts 5:29	Neutral	pvj-18
E159	Peter states Whether it be right in the sight of God to hearken unto you more than unto God judge ye	Acts 4:19	Neutral	pvj-18
E160	Peter states Submit yourselves to every ordinance of man for the Lords sake: whether it be to the king as supreme	1 Pet 2:13	Neutral	pvj-18
E161	Paul states Put them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work	Titus 3:1	Neutral	pvj-18
E162	Paul demands magistrates come and publicly fetch them out after being beaten uncondemned as Romans	Acts 16:37	Neutral	pvj-18
E163	Paul appeals to Caesar using the Roman legal system: I appeal unto Caesar	Acts 25:11	Neutral	pvj-18
E164	Paul calls the high priest a whited wall for commanding him to be smitten contrary to the law then cites Thou shalt not speak evil of the ruler of thy people	Acts 23:3,5	Neutral	pvj-18
E165	Jesus calls Herod Antipas that fox when warned that Herod would kill him	Luke 13:32	Neutral	pvj-18
E166	Paul states 'if ye be circumcised, Christ shall profit you nothing' and 'I testify again to every man that is circumcised, that he is a debtor to do the whole law' and 'whosoever of you are justified by the law; ye are fallen from grace' (Gal 5:2-4)	Gal 5:2-4	Neutral	pvj-12
E167	Luke records that Jesus was circumcised on the eighth day according to the law: 'And when eight days were accomplished for the circumcising of the child, his name was called JESUS' (Luke 2:21)	Luke 2:21	Neutral	pvj-12
E168	Jesus states 'Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?' (John 7:22-23)	John 7:22-23	Neutral	pvj-12
E169	Jesus states 'salvation is of the Jews' but immediately adds 'the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth' (John 4:22-24)	John 4:22-24	Neutral	pvj-12	pvj-15
E170	Paul states 'he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter' (Rom 2:28-29)	Rom 2:28-29	Neutral	pvj-12
E171	Paul asks 'What advantage then hath the Jew? or what profit is there of circumcision?' and answers 'Much every way: chiefly, because that unto them were committed the oracles of God' (Rom 3:1-2)	Rom 3:1-2	Neutral	pvj-12
E172	Paul states Abraham was reckoned righteous 'Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised' (Rom 4:10-11)	Rom 4:10-11	Neutral	pvj-12
E173	The Jerusalem Council letter states those requiring circumcision 'went out from us' but 'to whom we gave no such commandment' and 'it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things' (Acts 15:24,28)	Acts 15:24,28	Neutral	pvj-12
E174	Paul circumcised Timothy 'because of the Jews which were in those quarters: for they knew all that his father was a Greek' -- Timothy's mother was a Jewess (Acts 16:1,3)	Acts 16:3	Neutral	pvj-12
E175	Paul states 'neither Titus, who was with me, being a Greek, was compelled to be circumcised' (Gal 2:3)	Gal 2:3	Neutral	pvj-12
E176	The OT commands heart circumcision: 'Circumcise therefore the foreskin of your heart' (Deut 10:16), 'the LORD thy God will circumcise thine heart' (Deut 30:6), 'Circumcise yourselves to the LORD, and take away the foreskins of your heart' (Jer 4:4), 'all the house of Israel are uncircumcised in the heart' (Jer 9:26)	Deut 10:16; 30:6; Jer 4:4; 9:26	Neutral	pvj-12
E177	Paul asks help for women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life	Phil 4:3	Neutral	pvj-14
E178	Jesus accepted Mary sitting at his feet as a disciple: Mary hath chosen that good part, which shall not be taken away from her	Luke 10:39,42	Neutral	pvj-14
E179	Jesus engaged in extended theological discourse with the Samaritan woman about worship, Gods nature, and Messianic identity; the disciples marvelled that he talked with the woman	John 4:7-27	Neutral	pvj-14
E180	Jesus commissioned women as the first resurrection witnesses: go tell my brethren (Matt 28:10); go to my brethren, and say unto them (John 20:17)	Matt 28:9-10; John 20:17	Neutral	pvj-14
E181	The word sigao (keep silent) is used three times in 1 Cor 14: for tongue-speakers (v.28), for prophets (v.30), and for women (v.34) -- for tongue-speakers and prophets, the silence is conditional	1 Cor 14:28,30,34	Neutral	pvj-14
E182	Peter quotes Joel on Pentecost: your sons and your daughters shall prophesy... And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy	Acts 2:17-18	Neutral	pvj-14
E183	Philip had four daughters, virgins, which did prophesy	Acts 21:9	Neutral	pvj-14
E184	Priscilla (with Aquila) expounded unto him [Apollos] the way of God more perfectly -- a woman participating in teaching a male church leader	Acts 18:26	Neutral	pvj-14
E185	Paul instructs: the aged women likewise, that they be in behaviour as becometh holiness... teachers of good things; That they may teach the young women	Titus 2:3-4	Neutral	pvj-14
E186	Paul uses the quotation-then-refutation pattern in 1 Corinthians: All things are lawful unto me (6:12) and It is good for a man not to touch a woman (7:1) are Corinthian slogans Paul qualifies	1 Cor 6:12; 7:1	Neutral	pvj-14
E187	1 Timothy 2:12 uses the word authenteo (G831), which is a hapax legomenon (appears only once in the entire NT); the KJV translates it usurp authority suggesting illegitimate authority	1 Tim 2:12	Neutral	pvj-14
E188	Paul states if I build again what I destroyed (kataluo G2647) I make myself a transgressor (Gal 2:18). Same word Jesus uses in Mat 5:17.	Gal 2:18	Neutral	pvj-09
E189	Jesus states Whosoever shall break one of these least commandments and teach men so he shall be called least; whosoever shall do and teach them shall be called great (Mat 5:19).	Mat 5:19	Neutral	pvj-09	pvj-10
E190	Jesus states it is easier for heaven and earth to pass than one tittle of the law to fail (Luk 16:17).	Luk 16:17	Neutral	pvj-09	pvj-10
E191	Paul states all the law is fulfilled (pleroo G4137) in one word Thou shalt love thy neighbour as thyself (Gal 5:14). Same pleroo as Mat 5:17.	Gal 5:14	Neutral	pvj-09	pvj-10, pvj-13, pvj-20
E192	Paul states what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God (Rom 3:19).	Rom 3:19	Neutral	pvj-09
E193	Jesus casts out moneychangers from the temple saying My house shall be called the house of prayer but ye have made it a den of thieves	Matt 21:12-13	Neutral	pvj-18
E194	Jesus pays the temple tribute tax despite asserting the children are free paying lest we should offend them	Matt 17:26-27	Neutral	pvj-18
E195	Daniel continued praying three times a day despite the kings decree against it	Dan 6:10	Neutral	pvj-18
E196	Shadrach Meshach and Abednego refused to worship the kings golden image accepting the consequence of the fiery furnace	Dan 3:16-18	Neutral	pvj-18
E197	Paul exhorts prayer for kings and for all that are in authority that we may lead a quiet and peaceable life	1 Tim 2:1-2	Neutral	pvj-18
E198	Paul uses the same word archon G758 for civil rulers in Rom 13:3 and for princes of this world who crucified Christ in 1 Cor 2:6 and 2:8	Rom 13:3; 1 Cor 2:6,8	Neutral	pvj-18
E199	Jesus states of a Roman centurion I have not found so great faith, no, not in Israel and prophesies many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven	Matt 8:10-11	Neutral	pvj-15
E200	Despite stating his Israel-only sending, Jesus heals the Canaanite womans daughter: O woman, great is thy faith: be it unto thee even as thou wilt	Matt 15:24,28	Neutral	pvj-15
E201	Jesus states this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come	Matt 24:14	Neutral	pvj-15
E202	When Greeks seek Jesus, he responds The hour is come, that the Son of man should be glorified and if I be lifted up from the earth, will draw all men unto me	John 12:20-23,32	Neutral	pvj-15
E203	Matthew applies Isaiah 42:1-4 to Jesus: he shall shew judgment to the Gentiles and in his name shall the Gentiles trust	Matt 12:17-21	Neutral	pvj-15
E204	Paul states I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office	Rom 11:13	Neutral	pvj-15
E205	Paul explains Gentiles as wild olive branches grafted into Israels olive tree and warns thou bearest not the root, but the root thee	Rom 11:11,17-18	Neutral	pvj-15
E206	Paul states blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved	Rom 11:25-26	Neutral	pvj-15
E207	Paul states the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, In thee shall all nations be blessed	Gal 3:8	Neutral	pvj-15
E208	Paul states There is neither Jew nor Greek, there is neither bond nor free: for ye are all one in Christ Jesus	Gal 3:28	Neutral	pvj-15
E209	Paul and Barnabas state lo, we turn to the Gentiles, citing Isaiah 49:6: I have set thee to be a light of the Gentiles	Acts 13:46-47	Neutral	pvj-15
E210	Jesus commissions Paul: Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes	Acts 26:17-18	Neutral	pvj-15
E211	James at the Jerusalem Council states Simeon hath declared how God at the first did visit the Gentiles and cites Amos 9:11-12	Acts 15:14-17	Neutral	pvj-15
E212	Paul quotes four OT passages (Ps 18:49; Deut 32:43; Ps 117:1; Isa 11:10) to support Gentile inclusion	Rom 15:9-12	Neutral	pvj-15
E213	Paul states Christ came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father	Eph 2:17-18	Neutral	pvj-15
E214	Mark records Jesus stating the gospel must first be published among all nations	Mark 13:10	Neutral	pvj-15
E215	Luke records Jesus commanding repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem	Luke 24:47	Neutral	pvj-15
E216	Paul states Whereunto I am ordained a preacher, and an apostle, a teacher of the Gentiles in faith and verity	1 Tim 2:7	Neutral	pvj-15
E217	Paul states 'Beware of the concision. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh' and notes he was himself 'circumcised the eighth day' (Phil 3:2-3,5)	Phil 3:2-3,5	Neutral	pvj-12
E218	Paul states 'In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ' (Col 2:11)	Col 2:11-13	Neutral	pvj-12
E219	Paul states 'For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature' (Gal 6:15)	Gal 6:15	Neutral	pvj-12
E220	James states What doth it profit my brethren though a man say he hath faith and have not works? can faith save him? James addresses faith that a man SAYS (lego G3004) he has -- claimed faith.	Jas 2:14	Neutral	pvj-08
E221	James states the devils also believe and tremble (Jas 2:19). The faith James describes is exemplified by demonic belief -- bare intellectual assent to monotheism without action.	Jas 2:19	Neutral	pvj-08
E222	James states Was not Abraham our father justified by works when he had offered Isaac? Seest thou how faith wrought with his works and by works was faith made perfect? Uses dikaioo G1344 and teleioō G5048 made perfect. Abrahams faith was COMPLETED by works.	Jas 2:21-22	Neutral	pvj-08
E223	James states And the scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness. James cites Gen 15:6 and says the offering of Isaac Gen 22 FULFILLED pleroo G4137 this earlier scripture.	Jas 2:23	Neutral	pvj-08
E224	James states For as the body without the spirit is dead so faith without works is dead also. Body-spirit analogy: works animate faith as the spirit animates the body.	Jas 2:26	Neutral	pvj-08
E225	Hebrews states By faith Abraham when he was tried offered up Isaac accounting that God was able to raise him up even from the dead. The same Gen 22 event James cites is attributed to FAITH by Hebrews.	Heb 11:17-19	Neutral	pvj-08
E226	Paul states other of the apostles saw I none save James the Lords brother Gal 1:19. Paul identifies James as the brother of Jesus.	Gal 1:19	Neutral	pvj-08
E227	Paul states James Cephas and John who seemed to be pillars perceived the grace given unto me and gave the right hands of fellowship for the Gentile mission.	Gal 2:9	Neutral	pvj-08
E228	James at the Jerusalem Council states my sentence is that we trouble not them which from among the Gentiles are turned to God. James ruled that Gentile converts should NOT be burdened with the full Mosaic law.	Acts 15:19	Neutral	pvj-08
E229	James states shew me thy faith without thy works and I will shew thee my faith by my works. Uses deiknymi G1166 show/demonstrate. James framework is about DEMONSTRATING faith through works.	Jas 2:18	Neutral	pvj-08
E230	James states Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way? Rahab justified by works = an action of faith -- believing Israels God and hiding spies.	Jas 2:25	Neutral	pvj-08
E231	James identifies himself as a servant of God and of the Lord Jesus Christ to the twelve tribes scattered abroad. He does not identify as an opponent of Paul.	Jas 1:1	Neutral	pvj-08
E234	Paul states 'All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.' Both assertions qualified by adversative but (alla).	1 Cor 6:12	Neutral	pvj-17
E235	Paul states For Christ is the end [telos G5056] of the law for righteousness to every one that believeth. Telos has a semantic range including termination, goal/purpose, and outcome. The qualifier for righteousness limits the scope.	Rom 10:4	Neutral	pvj-13
E236	Paul states the end [telos G5056] of the commandment is charity out of a pure heart and of faith unfeigned. Identical syntactic construction to Rom 10:4. Meaning is unambiguously goal/purpose.	1 Tim 1:5	Neutral	pvj-13
E237	Paul states the law is good if a man use it lawfully and lists Decalogue violations. Same paragraph as 1 Tim 1:5 where telos of commandment is love.	1 Tim 1:8-10	Neutral	pvj-13
E238	Paul uses telos in the same epistle as Rom 10:4 for outcome/result: the end of those things is death (6:21) and the end everlasting life (6:22). Sin is not terminated by death; death is what sin produces.	Rom 6:21-22	Neutral	pvj-13
E239	Israel's failure was methodological: they sought righteousness not by faith but by works of the law. They were ignorant of God's righteousness, going about to establish their own.	Rom 9:32; 10:3	Neutral	pvj-13
E240	Paul quotes Deuteronomy 30:12-14 as the righteousness which is of faith speaking. The Torah itself teaches faith-righteousness. Immediately follows Rom 10:4.	Rom 10:6-8	Neutral	pvj-13
E241	Peter states Receiving the end [telos] of your faith even the salvation of your souls. The telos of faith is salvation -- its goal/outcome, not its termination. Faith is not ended by salvation.	1 Pet 1:9	Neutral	pvj-13
E242	Paul states 'All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.' The personal moi present in 6:12 is absent here. Both assertions qualified by but (alla).	1 Cor 10:23	Neutral	pvj-17
E243	Paul states 'Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers...' Three verses before 'all things are lawful' (6:12), Paul lists sins that exclude from the kingdom.	1 Cor 6:9-10	Neutral	pvj-17
E244	Paul states 'Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.' Six verses after 'all things are lawful' (6:12), Paul commands fleeing fornication.	1 Cor 6:18	Neutral	pvj-17
E245	Paul states 'your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own. For ye are bought with a price: therefore glorify God in your body.' The body has a sacred status that restricts its use.	1 Cor 6:19-20	Neutral	pvj-17
E246	Jesus states 'But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment.' Jesus deepens the sixth commandment from external act to internal disposition.	Mat 5:22	Neutral	pvj-17
E247	Jesus states 'But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.' Jesus deepens the seventh commandment from physical act to internal desire.	Mat 5:28	Neutral	pvj-17
E248	Jesus states 'Be ye therefore perfect, even as your Father which is in heaven is perfect.' The climactic ethical demand of the Sermon on the Mount.	Mat 5:48	Neutral	pvj-17
E249	Paul states 'Now the works of the flesh are manifest: Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings... they which do such things shall not inherit the kingdom of God.' List includes both external acts AND internal dispositions. Kingdom exclusion.	Gal 5:19-21	Neutral	pvj-17	pvj-10
E250	Paul states 'For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.' Paul explicitly warns against using liberty as license.	Gal 5:13	Neutral	pvj-17
E251	Paul states 'But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints... no whoremonger, nor unclean person, nor covetous man... hath any inheritance in the kingdom of Christ and of God.' Intense moral standard. Kingdom exclusion.	Eph 5:3, 5	Neutral	pvj-17
E252	Paul states 'Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry... put off all these; anger, wrath, malice.' Internal desires condemned alongside external acts.	Col 3:5, 8	Neutral	pvj-17
E253	Paul states 'For this is the will of God, even your sanctification, that ye should abstain from fornication... Not in the lust of concupiscence, even as the Gentiles which know not God... For God hath not called us unto uncleanness, but unto holiness.' Abstaining from fornication and lust identified as will of God.	1 Thess 4:3, 5, 7	Neutral	pvj-17
E254	Paul quotes five Decalogue commandments: 'Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet' and states 'love is the fulfilling of the law.' Paul quotes the same commandments Jesus intensifies in Mat 5.	Rom 13:9-10	Neutral	pvj-17
E255	Paul states 'Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.' Paul forbids internal desire, not just external act.	Rom 13:13-14	Neutral	pvj-17
E256	Paul states 'Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord.' Follows immediately after 'all things are lawful' (6:12), indicating 'meats for the belly' may be another Corinthian slogan Paul corrects.	1 Cor 6:13	Neutral	pvj-17
E257	Jesus uses sumphero (G4851) in Mat 5:29: 'it is profitable (sumpherei) for thee that one of thy members should perish.' Paul uses the same word in 1 Cor 6:12: 'all things are not expedient (sumpherei).' Both authors use sumphero in contexts addressing sexual morality.	Mat 5:29; 1 Cor 6:12	Neutral	pvj-17
E258	Paul states after that faith is come we are no longer under a schoolmaster (Gal 3:25). Greek: ouketi hypo paidagogon esmen. The paidagogos custodial authority is what ended (ouketi = no longer).	Gal 3:25	Neutral	pvj-10
E259	Paul states the heir as long as he is a child differeth nothing from a servant though he be lord of all; But is under tutors (epitropos G2012) and governors (oikonomos G3623) until the time appointed of the father. The guardianship has a predetermined endpoint.	Gal 4:1-2	Neutral	pvj-10
E260	Paul states God sent forth his Son made under the law to redeem them that were under the law that we might receive the adoption of sons. Christ was hypo nomon; purpose is redemption from custodial status to sonship (huiothesia).	Gal 4:4-5	Neutral	pvj-10
E261	Paul states though ye have ten thousand instructors (paidagogos G3807) in Christ yet have ye not many fathers. Paul uses paidagogos for a PRESENT ACTIVE role in the Christian community. The word does not imply an abolished institution.	1 Cor 4:15	Neutral	pvj-10
E262	Jesus states except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall in no case enter into the kingdom of heaven. Direction is MORE righteousness not less law. Jesus then deepens the law in Mat 5:21-48.	Mat 5:20	Neutral	pvj-10
E263	Paul states he that loveth another hath fulfilled the law and lists five Decalogue commandments, saying all are comprehended in Thou shalt love thy neighbour as thyself. Love is the fulfilling of the law.	Rom 13:8-10	Harmony	pvj-20
E264	Jesus states the greatest commandments are to love God and love neighbor: On these two commandments hang all the law and the prophets.	Mat 22:37-40	Neutral	pvj-20
E265	Jesus institutes the Last Supper: Take eat this is my body. This is my blood of the new testament which is shed for many for the remission of sins.	Mat 26:26-28	Neutral	pvj-20
E266	Paul recounts the Last Supper: the Lord Jesus the same night in which he was betrayed took bread. Take eat this is my body which is broken for you. This cup is the new testament in my blood.	1 Cor 11:23-25	Harmony	pvj-20
E267	Jesus states all that are in the graves shall hear his voice and shall come forth: they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation.	John 5:28-29	Neutral	pvj-20
E268	Paul states now is Christ risen from the dead and become the firstfruits of them that slept. For since by man came death by man came also the resurrection of the dead.	1 Cor 15:20-21	Neutral	pvj-20
E269	Jesus states whosoever will be great among you let him be your minister. Even as the Son of man came not to be ministered unto but to minister and to give his life a ransom for many.	Mat 20:26-28	Neutral	pvj-20
E270	Paul states in lowliness of mind let each esteem other better than themselves. Let this mind be in you which was also in Christ Jesus Who took upon him the form of a servant and humbled himself.	Phil 2:3-8	Harmony	pvj-20
E271	Jesus states if ye forgive men their trespasses your heavenly Father will also forgive you. But if ye forgive not men their trespasses neither will your Father forgive your trespasses.	Mat 6:14-15	Neutral	pvj-20
E272	Paul states be ye kind one to another tenderhearted forgiving one another even as God for Christs sake hath forgiven you.	Eph 4:32	Harmony	pvj-20
E273	Paul states forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye.	Col 3:13	Harmony	pvj-20
E274	Jesus states seek ye first the kingdom of God and his righteousness.	Mat 6:33	Neutral	pvj-20
E275	Paul states the kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost.	Rom 14:17	Neutral	pvj-20
E276	Paul teaches cheerful giving: he which soweth bountifully shall reap also bountifully. God loveth a cheerful giver. Paul also quotes the Lord Jesus: It is more blessed to give than to receive.	2 Cor 9:6-7; Acts 20:35	Harmony	pvj-20
E277	Jesus states whosoever shall exalt himself shall be abased and he that shall humble himself shall be exalted.	Mat 23:12	Neutral	pvj-20
E278	Jesus states the Son of man will come in the clouds of heaven with power and great glory. He shall send his angels with a great sound of a trumpet and they shall gather together his elect.	Mat 24:30-31	Neutral	pvj-20
E279	Paul states the Lord himself shall descend from heaven with a shout with the voice of the archangel and with the trump of God and the dead in Christ shall rise first. Then we shall be caught up together with them in the clouds.	1 Thess 4:16-17	Neutral	pvj-20
E280	Jesus states for this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh. What therefore God hath joined together let not man put asunder.	Mat 19:5-6	Neutral	pvj-20
E281	Jesus states Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you.	Mat 5:44	Neutral	pvj-20
E282	Paul states Bless them which persecute you bless and curse not.	Rom 12:14	Harmony	pvj-20
E283	Paul states Recompense to no man evil for evil. If thine enemy hunger feed him if he thirst give him drink. Be not overcome of evil but overcome evil with good.	Rom 12:17,20-21	Harmony	pvj-20

NECESSARY IMPLICATIONS (N)

ID	Necessary Implication	Based On	Why Unavoidable	Classification	First Appeared	Also In
N001	Paul knew specific teachings of Jesus on at least four distinct topics: marriage/divorce (1 Cor 7:10), the right of gospel workers to material support (1 Cor 9:14), the Last Supper institution (1 Cor 11:23-26), and the order of events at the Lord's coming (1 Thess 4:15).	E001,E002,E003,E004	Each of these passages explicitly attributes a specific teaching to "the Lord" or "the word of the Lord." A reader who accepts these passages as stating what they say must accept that Paul claims knowledge of Jesus's teaching on these topics.	Neutral	pvj-01	pvj-16
N002	Paul's distinction between "not I, but the Lord" (1 Cor 7:10) and "I, not the Lord" (1 Cor 7:12) presupposes that Paul knew which topics Jesus had addressed and which he had not.	E001	The distinction is unintelligible unless Paul has specific knowledge of Jesus's teaching scope. He cannot say "the Lord commands X on this topic" and "I offer my own judgment on that topic" without knowing what the Lord did and did not command.	Neutral	pvj-01	pvj-16
N003	Jesus's own teaching contains both an Israel-focused phase (Matt 10:5-6; 15:24) and a universal-mission phase (Matt 28:19; Acts 1:8; John 10:16), so the audience restriction was temporal, not permanent			Neutral	pvj-03	pvj-15
N004	The original apostles (Peter, James, John) formally agreed with Paul's Gentile mission and added nothing to his gospel (Gal 2:6-9; Acts 15:7-11,19-20), so Paul's Gentile gospel was not in conflict with the Jerusalem apostles			Neutral	pvj-03	pvj-15
N005	Gentile inclusion was initiated by Peter through divine vision (Acts 10), not by Paul, so the Gentile mission originated from Jesus's own appointed apostle acting on direct divine instruction			Neutral	pvj-03	pvj-15
N006	Both Jesus and Paul use agape (G26) with the same semantic range: God's love, self-sacrificial love, mutual love among believers, and love as the central ethical demand connected with commandment-keeping. This follows from E043, E046 and the complete agape distribution across both corpora.			Neutral	pvj-04
N007	Paul's semantic range for nomos, pistis, dikaiosyne, ergon, and charis is a proper superset of Jesus's semantic range for the same words. Paul uses all senses Jesus uses plus additional forensic/soteriological senses. This follows from E030-E038, E044-E045 and the complete distribution data for these five words.			Neutral	pvj-04
N008	Both Jesus and Paul affirm commandment-keeping (entole, G1785). Jesus says 'keep the commandments' (Mat 19:17) and Paul says 'the keeping of the commandments of God' (1 Cor 7:19). Both use the same word (entole) for the same referent (God's commands) with the same injunction (keep them). Follows from E041 and E042.			Harmony	pvj-04	pvj-07
N009	Paul claims he received the same type of divine commission as the Twelve -- directly from Christ -- rather than a derivative or human-mediated appointment.			Neutral	pvj-02
N010	Paul claims his gospel content is identical to the Twelve's, not a separate or competing gospel.			Neutral	pvj-02
N011	Paul claims functional equality with the Twelve in apostolic authority while acknowledging chronological posteriority and personal unworthiness.			Neutral	pvj-02
N012	Paul and Jesus use different Greek vocabulary when addressing faith and obedience. Paul uses erga nomou (works of the law); Jesus uses poieo thelema (do the will) and poieo logos (do the sayings). The phrases do not share vocabulary.	E062,E063,E064,E065,E068	The Greek text contains erga nomou in Paul and poieo thelema in Jesus. Any reader examining the Greek can verify these are different phrases.	Neutral	pvj-05
N013	Paul's erga nomou appears exclusively in forensic justification contexts (how one is declared righteous before God), while Jesus's do the will of my Father appears in kingdom-entrance contexts (who enters the kingdom of heaven).	E032,E062,E063,E064	Rom 3:28, Gal 2:16, and Rom 3:20 all use erga nomou in sentences about being justified (dikaioo). Mat 7:21 uses doeth the will in a sentence about entering the kingdom of heaven. The rhetorical context of each phrase is observable from the surrounding sentences.	Neutral	pvj-05
N014	Paul affirms both not justified by works of the law (Gal 2:16) and doers of the law shall be justified (Rom 2:13) and created in Christ Jesus unto good works (Eph 2:10). Paul's own writings contain both the exclusion of works from justification and the affirmation of doing/works in other contexts.	E032,E036,E040,E062,E071	These are direct quotes from the same author. Any reader must acknowledge Paul wrote all of them. The co-existence of these statements within Paul's own corpus is a textual fact.	Neutral	pvj-05
N015	Jesus identifies believing as the work of God (Jhn 6:29) and elsewhere requires doing the Father's will (Mat 7:21) and compassionate action (Mat 25:35-36). Jesus's own teaching connects faith and doing without treating them as opposed categories.	E064,E066,E069	Jhn 6:29 defines the work of God as believing. Mat 7:21 requires doing the Father's will. Mat 25:35-36 describes compassionate deeds. These are all statements by Jesus within the Gospel record. Any reader must acknowledge Jesus said all three.	Neutral	pvj-05
N016	In the rich young ruler narrative, Jesus first says 'keep the commandments' (v.17), then the young man claims to have done so (v.20), then Jesus demands total surrender of possessions and 'follow me' (v.21), then the man fails, then Jesus says salvation is 'impossible with men but with God all things are possible' (v.26). The sequence necessarily implies that commandment-keeping alone was insufficient in Jesus's assessment -- something beyond commandment-keeping was required.	E041,E077,E078	Any reader following the narrative sequence must acknowledge that Jesus did not accept the young man's claim of commandment-keeping as sufficient -- he added a further demand, the man failed it, and Jesus then declared the task impossible for humans. This is the narrative structure of the passage.	Neutral	pvj-07
N017	In Matthew 7:22-23, the people Jesus rejects did perform religious works ('prophesied in thy name,' 'cast out devils,' 'done many wonderful works') but were rejected because 'I never knew you.' The basis of rejection is not the absence of works but the absence of relationship ('I never knew you') combined with the presence of iniquity ('ye that work iniquity').	E065	The text directly states both the works performed and the reason for rejection. Any reader must acknowledge that Jesus rejected people who had performed works, and that the stated reason was 'I never knew you' and 'ye that work iniquity' -- not 'ye did not do enough works.'	Neutral	pvj-07
N018	Jesus's teaching on commandment-keeping in three passages (Mat 19:17, Mat 22:37-40, Jhn 14:15) connects commandments with love: the greatest commandments are love (Mat 22:37-40), and keeping Jesus's commandments is the expression of love (Jhn 14:15). Jesus's 'keep the commandments' is inseparable from his teaching on love as the summary of the commandments.	E041,E085,E086	These are all statements by Jesus. The connection between commandments and love is explicit in Mat 22:37-40 (love summarizes commandments) and Jhn 14:15 (love expresses itself through commandment-keeping). Any reader examining all three must acknowledge this connection.	Neutral	pvj-07
N019	In the sheep-and-goats judgment (Mat 25:34-40), the sheep are surprised they served Christ and do not claim credit for works. Their compassionate actions were unconscious service to Christ, not calculated merit-earning. The goats are equally surprised by their failure (Mat 25:44). Both groups' surprise indicates the judgment criterion is character expressed in action, not works performed for reward.	E066,E081,E082	The text directly states that both sheep and goats ask 'when did we?' in surprise. This surprise is a textual fact. Any reader must acknowledge that the sheep did not knowingly perform works to earn salvation and the goats did not knowingly withhold service from Christ.	Neutral	pvj-07
N020	Paul consistently distinguishes between the law's inability to justify and the law's positive functions: revealing sin, witnessing to faith-righteousness, being established by faith, and having its righteousness fulfilled in believers. Paul never states the law is abolished or has no function.	E032,E033,E062,E063,E072,E087,E088,E093	Any reader examining these texts must acknowledge that Paul assigns the law multiple functions, only one of which (justifying) he denies.	Neutral	pvj-06
N021	Paul's own writings contain a self-interpreting structure in Ephesians 2:8-10: works are excluded as the basis of salvation (vv.8-9) and affirmed as the purpose of salvation (v.10) within three consecutive verses by the same author.	E036,E040	These are consecutive verses by the same author in the same passage. Any reader must acknowledge that Paul moves from not of works to created unto good works within the same thought.	Neutral	pvj-06
N022	Paul anticipates the antinomian reading of his justification teaching and explicitly rejects it twice (Rom 6:1-2 and 6:15), using the strongest possible negation (God forbid / me genoito).	E091,E092	Both statements are in the same epistle as the justification-by-faith argument. Paul himself recognizes and rejects the inference that justification by faith permits lawlessness.	Neutral	pvj-06
N023	Galatians 3:10 defines works of the law as all things which are written in the book of the law -- the entire written Torah, not a subcategory. Galatians 3:21 states the law is not against the promises of God and that the issue is the law's inability to give life.	E072,E094	Gal 3:10 explicitly says all things written in the book of the law. Gal 3:21 explicitly asks is the law against the promises and answers God forbid.	Neutral	pvj-06
N024	Peter, who was present at the Mark 7/Matt 15 teaching and who asked Jesus to explain it (Matt 15:15), states years later 'I have NEVER eaten any thing that is common or unclean' (Acts 10:14). Peter did not understand Jesus's Mark 7 teaching as abolishing the dietary distinction.	E116,E117,E118	If Peter had understood Mark 7 as declaring all foods clean, he could not truthfully say he had NEVER eaten anything common or unclean. His use of oudepote (never, not at any time) is incompatible with having understood a dietary abolition.	Neutral	pvj-11
N025	koinos (G2839, common/profane) and akathartos (G169, inherently unclean) are distinct Greek categories. Peter uses both words joined by kai (and) in Acts 10:14, treating them as separate. Mark 7 and Romans 14 use only koinoo/koinos (the contamination category), never akathartos (the Levitical category).	E006,E115,E118,E119	Peter's grammar (koinos kai akathartos) treats them as two distinct things. The consistent use of koinos/koinoo in Mark 7 and Romans 14 -- with akathartos absent -- is a verifiable distributional fact. No reader can deny these are different words with different distributions.	Neutral	pvj-11
N026	Both Jesus (Mark 7) and Paul (Romans 14) address koinos-type defilement (perceived contamination from external contact -- unwashed hands in Mark 7, idol-market association in Romans 14), not akathartos-type uncleanness (inherent Levitical animal classification). The vocabulary in both passages is consistently koinoo/koinos, never akathartos.	E113,E115,E006,E121,E122,E123	The vocabulary match (koinos/koinoo in both passages) and the absence of akathartos in both passages is a verifiable textual fact. The stated subjects differ from Levitical food classification: Mark 7 explicitly addresses handwashing traditions; 1 Cor 8:1 explicitly addresses idol meats.	Neutral	pvj-11
N027	Paul's 'we' in 1 Thessalonians 4:15 is not exclusively personal, since the same letter envisions both being alive and being dead at the parousia (5:10).	E125,E132	In 1 Th 4:15 Paul writes 'we which are alive and remain' and in 1 Th 5:10 (same letter, same topic) Paul writes 'whether we wake or sleep.' Since 'sleep' is a euphemism for death in this context (4:13-14), Paul explicitly envisions both being alive and being dead at the parousia. The 'we' in 4:15 therefore cannot be exclusively personal.	Harmony	pvj-19
N028	Paul did not teach that the parousia was certain to occur during his personal lifetime, since he explicitly listed prerequisites not yet fulfilled, expected his own death, and predicted post-death events.	E127,E130,E133	Paul explicitly states prerequisites for the day of Christ (apostasia and man of sin must come first, 2 Th 2:1-3), expects his own death before the parousia (2 Ti 4:6-8), and predicts events after his departure (Acts 20:29-30). These three statements from Paul are incompatible with Paul believing the parousia would occur during his lifetime.	Harmony	pvj-19
N029	Paul's eschatological vocabulary (thief in the night, watch/gregoreo, parousia) draws from Jesus's Olivet Discourse, as Paul himself claims 'the word of the Lord' as his source.	E131,E129,E004	Paul uses the same 'thief in the night' imagery (1 Th 5:2 cf. Mat 24:43), the same 'watch' command (gregoreo, G1127; 1 Th 5:6 cf. Mat 24:42), and claims 'the word of the Lord' as his source (1 Th 4:15, pvj-01 E004). The shared vocabulary and claimed dominical source require that Paul's teaching on the parousia draws from Jesus's Olivet Discourse teaching.	Neutral	pvj-19
N030	Both Jesus and Paul acknowledge voluntary celibacy as a valid calling from God: Jesus uses 'to whom it is given' (Mat 19:11) and 'for the kingdom of heavens sake' (Mat 19:12); Paul uses 'charisma' (gift of God, 1 Cor 7:7) and 'attend upon the Lord without distraction' (1 Cor 7:35). Neither author commands universal celibacy.	E100,E106	E106 states Jesus acknowledged voluntary celibacy as given to some for the kingdom. E100 states Paul called celibacy a charisma given to some but not all. Both authors treat celibacy as a divine gift for specific individuals, not a universal obligation. Any reader accepting both E statements must accept this parallel.	Harmony	pvj-16
N031	Both Jesus and Paul cite Genesis 2:24 ('they twain shall be one flesh') to affirm the creation basis of marriage: Jesus in Mat 19:5 and Paul in Eph 5:31. Both treat marriage as a divinely instituted union.	E105,E107	E105 records Jesus quoting Gen 2:24 to affirm marriage. E107 records Paul quoting the identical text. Both cite the same OT passage for the same purpose. Any reader accepting both E statements must accept that both authors affirm the Genesis marriage institution.	Harmony	pvj-16
N032	Pauls own writings contain both restrictive statements about womens speech in church (1 Cor 14:34-35; 1 Tim 2:11-12) and affirmative statements about womens ministry activity (1 Cor 11:5; Gal 3:28; Rom 16:1-7; Phil 4:3). Both sets of texts exist within the same Pauline corpus.	E140,E141,E143,E144,E145,E146,E147,E148,E149,E177	No reader of any theological position can deny that Pauls letters contain both restrictive and affirmative statements regarding women.	Neutral	pvj-14
N033	The word sigao in 1 Cor 14 denotes contextual conditional silence for tongue-speakers (v.28) and prophets (v.30), not permanent absolute silence. Since the same word is used for women in v.34, the word itself does not require permanent absolute silence.	E181	The grammatical parallel is observable: the same imperative form of sigao is used for three groups in the same chapter.	Neutral	pvj-14
N034	Jesus practice included teaching women as disciples (Luke 10:39-42), engaging in theological discourse with women (John 4), and commissioning women to announce the resurrection (Matt 28:9-10; John 20:17).	E178,E179,E180	The Gospel texts record these incidents. No reader denies these narrative facts.	Neutral	pvj-14
N035	Every Pauline use of hypo nomon appears in contexts addressing the laws condemning/cursing function, justification system, or covenantal status -- never the laws moral instructional function.	E124,E139,E140,E141,E142,E143,E092	Verifiable from the 12 catalogued uses. Each connects to guilt, condemnation, custody, redemption from curse, or covenantal identity.	Neutral	pvj-09
N036	Both Jesus (Mat 5:17 pleroo) and Paul (Rom 8:4, Rom 13:8, Gal 5:14 pleroo) use the same Greek word for the laws relationship to fulfillment. Neither author uses pleroo to mean terminate.	E030,E093,E043,E191	Same word (pleroo G4137) used by both authors. Any reader examining the Greek can verify shared vocabulary.	Neutral	pvj-09
N037	Paul simultaneously states not under the law (Rom 6:14) and we establish the law (Rom 3:31) and the law is holy (Rom 7:12) within the same epistle Romans.	E124,E033,E034	Direct quotes from the same author in the same epistle. Any reader must acknowledge Paul wrote all three.	Neutral	pvj-09
N038	Both Jesus and Paul attribute governmental authority to God using the same Greek word exousia G1849. Jesus says Pilates power is given from above John 19:11 and Paul says there is no power but of God Rom 13:1. The theological claim is identical.	E150,E154	Both use exousia, both identify God as the source. No reader can deny these two statements make the same theological claim.	Neutral	pvj-18
N039	Both Jesus and Paul teach paying taxes to government. Jesus says Render unto Caesar Matt 22:21 and Paul says tribute to whom tribute is due Rom 13:7.	E152,E153	Both authors explicitly command rendering to government what is owed.	Neutral	pvj-18
N040	Peter both defied governmental commands about preaching Acts 4:19 and 5:29 AND instructed submission to government 1 Pet 2:13. Peters position includes both submission and a divine limit on submission.	E158,E159,E160	The same author wrote all three. No reader can claim Peter taught only submission or only defiance.	Neutral	pvj-18
N041	Paul both taught submission to government Rom 13:1 Titus 3:1 AND asserted legal rights against governmental injustice Acts 16:37 and 25:11 AND confronted unlawful orders Acts 23:3. Pauls own practice includes qualified submission.	E150,E161,E162,E163,E164	The same author taught submission and practiced legal assertion. No reader can claim Paul taught unconditional passive submission.	Neutral	pvj-18
N042	Pauls 1 Cor 2:8 states the rulers who crucified Christ acted in ignorance not that government is illegitimate. The passages subject is Gods hidden wisdom not governmental authority.	E157	The text says had they known it they would not have crucified. The point is ignorance not government illegitimacy.	Neutral	pvj-18
N43	Paul's 'circumcision of the heart, in the spirit' (Rom 2:29) uses vocabulary and concepts already present in the OT (Deut 10:16; 30:6; Jer 4:4; 9:26), so this concept is not a Pauline innovation	E170,E176	Paul's heart circumcision language (Rom 2:29) uses vocabulary directly from Deut 10:16, 30:6, Jer 4:4. Both the OT and Paul say circumcision is of the heart. No reader can deny the OT used this language before Paul.	Neutral	pvj-12
N043	Jesus interacted with and ministered to Gentiles/non-Jews during his stated Israel-only mission phase, so the restriction was not absolute even during his earthly ministry	E015,E199,E200,E202,E169	Jesus stated the restriction yet healed Gentiles, praised Gentile faith above Israels, and stayed with Samaritans. Both sides must acknowledge these events.	Neutral	pvj-15
N44	Paul's circumcision language treats both circumcision AND uncircumcision as equally irrelevant to salvation -- he does not elevate uncircumcision over circumcision but dismisses BOTH relative to faith, love, new creation, and commandment-keeping	E166,E042,E070,E219	Paul says circumcision profits nothing (Gal 5:2), is nothing (1 Cor 7:19), and neither circumcision nor uncircumcision avails (Gal 5:6; 6:15). But he also says uncircumcision is equally nothing. The same formulas that dismiss circumcision dismiss uncircumcision. No reader can claim Paul targets circumcision alone while exempting uncircumcision.	Neutral	pvj-12
N044	Paul grounds Gentile inclusion in the Abrahamic covenant and OT prophecy, not in his own authority, since Paul and others explicitly cite pre-existing OT texts as the basis	E207,E209,E211,E212	Paul cites Gen 12:3, Isaiah 49:6; James cites Amos 9:11-12; Paul cites four OT texts. Multiple speakers cite pre-existing scriptures.	Neutral	pvj-15
N45	Paul applied circumcision differently based on Jewish identity: circumcised Timothy (Jewish mother) but not Titus (Greek). His opposition was to requiring circumcision for salvation, not to circumcision as cultural practice for Jews	E174,E175	Paul circumcised Timothy (Jewish mother, Acts 16:3) and refused to circumcise Titus (Greek, Gal 2:3). The text states different actions for different ethnic backgrounds. No reader can deny that Paul applied circumcision differently based on the Jewish identity of the person.	Neutral	pvj-12
N46	James and Paul both cite Gen 15:6 approvingly -- James in Jas 2:23 and Paul in Rom 4:3. Both treat Abrahams belief as genuine righteousness-producing faith.	E090,E223	Both authors directly quote the same OT verse with approval.	Neutral	pvj-08
N47	James chronological sequence: faith first Gen 15:6, then offering Isaac decades later Gen 22, with later action fulfilling and making perfect the earlier faith. Works complete faith not replace it.	E222,E223	Jas 2:22 states by works was faith made perfect teleioō. Jas 2:23 states the scripture was fulfilled pleroo. Sequence is textually verifiable.	Neutral	pvj-08
N48	The faith James attacks in 2:14-19 is specifically identified as claimed faith 2:14, exemplified by demonic belief 2:19, described as dead 2:17. Pauls faith worketh by love Gal 5:6. The text identifies these as different types of faith.	E220,E221,E075,E070	James 2:14 says though a man SAY he hath faith. Pauls Gal 5:6 describes faith as operative through love. Different descriptions verifiable from text.	Neutral	pvj-08
N49	James and Paul were cooperating colleagues. James extended fellowship to Paul Gal 2:9 and at Jerusalem Council ruled Gentiles should not be troubled Acts 15:19.	E227,E228	Gal 2:9 and Acts 15:19 directly state cooperation. Any reader can verify.	Neutral	pvj-08
N50	Hebrews 11:17 attributes Abrahams offering of Isaac Gen 22 to FAITH. Same event James cites as works in Jas 2:21. The same action is simultaneously a work and an act of faith.	E222,E225	Jas 2:21 and Heb 11:17 both refer to Abraham offering Isaac Gen 22. Any reader can verify they reference the same event.	Neutral	pvj-08
N054	The syntactic construction telos + genitive of law/commandment = predicate nominative appears twice in Paul (Rom 10:4, 1 Tim 1:5). In the undisputed instance (1 Tim 1:5) the meaning is goal/purpose.	E235,E236	Both sides accept the syntactic parallel exists and that 1 Tim 1:5 means goal/purpose.	Neutral	pvj-13
N055	Paul denies faith voids the law (Rom 3:31), identifies Torah as teaching faith-righteousness (Rom 10:6-8), and writes Christ is the telos of the law (Rom 10:4) within the same epistle. These three coexist in one document.	E033,E235,E240	Observable textual fact in the same epistle.	Neutral	pvj-13
N056	Both Jesus (Mat 5:17 -- pleroo G4137) and Paul (Rom 8:4, Gal 5:14 -- pleroo G4137) use the same Greek word for the law's relationship to fulfillment. Pleroo means fill up/make full/complete, not terminate.	E030,E093,E191	Same word used by both authors for the law. Verifiable shared vocabulary.	Neutral	pvj-13
N057	In 1 Tim 1:5-10, Paul states the telos of the commandment is love (v.5) AND the law is good (v.8) AND lists Decalogue violations (vv.9-10). Concurrent statements demonstrate the commandment has a goal (love) and ongoing content.	E236,E237	Observable concurrent statements in one paragraph.	Neutral	pvj-13
N061	Every occurrence of 'all things are lawful' (1 Cor 6:12 twice, 10:23 twice) is immediately qualified by an adversative but (alla) plus a restriction. No occurrence stands unqualified.	E234, E242	Observable structural fact of the Greek text. Any reader can verify that all four occurrences of panta exestin are followed by alla plus a limiting statement.	Neutral	pvj-17
N062	The 'all things are lawful' statement in 1 Cor 6:12 appears within a passage (6:9-20) where Paul commands fleeing fornication (6:18), lists sins excluding from the kingdom (6:9-10), and declares the body a temple (6:19-20). The immediate literary context is moral restriction, not permission.	E234, E243, E244, E245	Observable literary context. Any reader can verify the textual sequence: vice list (6:9-10), all things lawful (6:12), body not for fornication (6:13), flee fornication (6:18), body is temple (6:19).	Neutral	pvj-17
N063	Paul's vice lists across multiple epistles (Gal 5:19-21, Eph 5:3-5, Col 3:5-8, 1 Cor 6:9-10) include both external acts (adultery, murder, drunkenness) AND internal dispositions (hatred, wrath, envy, evil concupiscence, inordinate affection). Paul, like Jesus, addresses the heart level.	E243, E249, E251, E252, E253, E255	The lists contain words for internal states alongside words for external acts. Any reader can observe that both categories appear in the same lists.	Neutral	pvj-17
N064	Paul explicitly quotes the same two commandments Jesus intensifies — 'Thou shalt not kill' and 'Thou shalt not commit adultery' (Rom 13:9) — as ongoing moral obligations fulfilled by love.	E246, E247, E254	Rom 13:9 directly quotes these commandments. Mat 5:21-22 and 5:27-28 intensify these same commandments. The shared textual referent is verifiable.	Neutral	pvj-17
N065	Paul, in three separate epistles, warns against misusing freedom/permission as license for sin: 'use not liberty for an occasion to the flesh' (Gal 5:13), 'shall we sin? God forbid' (Rom 6:15), 'I will not be brought under power' (1 Cor 6:12).	E092, E234, E250	These are direct quotes from three different Pauline epistles. Their consistency across letters is a textual fact.	Neutral	pvj-17
N066	The paidagogos (G3807) in Greco-Roman culture was a guardian-escort not a teacher (didaskalos). Pauls vocabulary confirms this: kept/guarded (phroureo military term) shut up (sugkleio confinement term) under tutors and governors (epitropos oikonomos legal guardians). The metaphor describes custodial supervision ending at maturity not education content expiring.	E098, E141, E258, E259	Observable: phroureo and sugkleio are custodial not educational terms; epitropos and oikonomos are legal guardian terms. Any reader can verify these word meanings.	Neutral	pvj-10
N067	Paul uses paidagogos (G3807) as a present active role in 1 Cor 4:15 (ten thousand instructors in Christ). This demonstrates Paul does not consider paidagogos an inherently obsolete or abolished category.	E261, E098, E258	Observable: same author uses same word in two contexts. Both sides can verify the word appears in both passages.	Neutral	pvj-10
N068	Matthew 5:18 contains two temporal clauses. The word fulfilled in v.18 is ginomai (G1096 come to pass) NOT pleroo (G4137 fill up) used in v.17. These are different Greek words with different lexical meanings.	E031, E030	Observable: ginomai and pleroo are different lemmas (G1096 vs G4137). Any reader examining the Greek text can verify this lexical distinction.	Neutral	pvj-10
N069	Both Paul and Jesus identify love of neighbor (Lev 19:18) as the principle that summarizes the laws ethical demands. Paul says love fulfills the law (Rom 13:8-10; Gal 5:14); Jesus says the two love commands are what all the law hangs on (Mat 22:40).	E263,E264,E191	Both authors quote the same OT text (Lev 19:18) and both treat it as the summary of the laws requirements. Any reader accepting these E-items must acknowledge this parallel.	Harmony	pvj-20
N070	Pauls Last Supper account (1 Cor 11:23-25) and Jesus institution (Mat 26:26-28) describe the same event with the same elements: bread equals body cup equals blood of new covenant. Paul explicitly attributes his account to the Lord.	E003,E265,E266	Both accounts contain bread identified as body and cup identified as blood of the new covenant. Paul attributes his version to the Lord. These facts are observable.	Harmony	pvj-20
N071	Both Paul and Jesus teach a physical bodily resurrection of the dead. Jesus: all that are in the graves shall hear his voice and shall come forth (John 5:28-29). Paul: the dead shall be raised incorruptible (1 Cor 15:52).	E267,E268	Both authors describe dead persons coming out of their condition. No reader can accept these and deny both teach resurrection.	Harmony	pvj-20
N072	Both Paul and Jesus describe a visible personal return of Christ with angelic trumpet sounds. Jesus: clouds trumpet gather elect (Mat 24:30-31). Paul: descend from heaven trump of God caught up in clouds (1 Thess 4:16-17).	E278,E279	The shared elements (clouds, trumpet, gathering) are directly stated in both passages.	Harmony	pvj-20
N073	Both Paul and Jesus teach non-retaliation and active love toward enemies. Jesus: Love your enemies bless them that curse you (Mat 5:44). Paul: Bless them which persecute you bless and curse not. If thine enemy hunger feed him (Rom 12:14,20).	E281,E282,E283	Both authors command blessing rather than cursing and active good toward enemies. The verbal parallels are directly observable.	Harmony	pvj-20
N074	Both Paul and Jesus cite Genesis 2:24 (a man shall leave his father and mother and cleave to his wife and they twain shall be one flesh) as the foundation of marriage teaching.	E107,E280	Paul quotes Gen 2:24 in Eph 5:31. Jesus quotes Gen 2:24 in Mat 19:5. Both use it to ground marriage teaching. The shared OT quotation is a textual fact.	Harmony	pvj-20

INFERENCES (I)

ID	Claim	Type	What Bible Actually Says	Why Inference	Criteria	Classification	First Appeared	Also In
I001	Paul's awareness of Jesus's teaching is extensive and systematic, indicating that Paul and Jesus are in fundamental harmony on all matters.	I-A	Paul explicitly attributes teachings to Jesus on four topics (E1-E4), quotes a non-Gospel saying of Jesus (E5), invokes Jesus's authority for his conviction about clean/unclean (E6), and uses formal tradition-transmission vocabulary (E3, E8, E9). Peter endorses Paul's writings alongside Scripture (E10).	The text shows Paul citing Jesus on specific topics, but the claim that this demonstrates "fundamental harmony on all matters" systematizes the specific citations into a comprehensive conclusion. No single verse states Paul and Jesus agree on everything.	5	Harmony	pvj-01
I002	Paul's few explicit citations of Jesus (approximately six direct attributions across thirteen epistles plus Acts) show only selective awareness; most of Paul's teaching operates independently of Jesus's recorded words.	I-A	The same E1-E6 items, counted: six passages across Paul's corpus explicitly attribute teaching to Jesus. Paul's epistles contain extensive teaching on justification, sanctification, ecclesiology, eschatology, and ethics that does not invoke Jesus's earthly teaching.	The text establishes the citations but does not characterize them as "few" or "selective." Whether six citations indicate "selective" or "systematic" awareness requires a judgment about what count would constitute each.	5	Contradiction	pvj-01
I004	Paul's independence claim (Gal 1:12) addresses his apostolic authority and commission, while his tradition language (1 Cor 15:3) addresses historical kerygmatic content; both can be true simultaneously because they concern different aspects.	I-A	E7 states Paul's gospel was not received of man but by revelation (Gal 1:12). Context specifies "to reveal his Son in me, that I might preach him among the heathen" (Gal 1:16). E8 states Paul received and delivered a kerygmatic formula. E11 states Paul visited Peter for fifteen days. E12 states the pillars added nothing.	Both claims are in the E/N tables and do not require any E/N statement to mean something other than its plain value. The resolution requires systematizing the two passages' different contexts into a coherent framework.	5	Harmony	pvj-01
I005	Peter's grouping of Paul's epistles with "the other scriptures" (2 Pet 3:16) establishes apostolic community acceptance of Paul's teaching as consistent with Jesus's.	I-A	E10 states Peter groups Paul's writings with "the other scriptures" and attributes them to "the wisdom given unto him."	The text states Peter accepted Paul's writings. The claim extends Peter's individual endorsement to the entire apostolic community and equates scriptural status with consistency with Jesus's teaching.	5	Harmony	pvj-01
I006	Paul's Gentile mission is the direct fulfillment of Jesus's own commands (Matt 28:19; Acts 1:8; John 10:16), representing continuity rather than departure from Jesus's teaching	I-A				Harmony	pvj-03	pvj-15
I008	When Jesus says 'keep the commandments' (Matt 19:17) and Paul says 'not justified by works of the law' (Gal 2:16), they are addressing different questions to different audiences in different covenant eras, not contradicting each other	I-A				Harmony	pvj-03
I011	Paul's 'Jew first' formula (Rom 1:16; 2:9-10) parallels Jesus's own ministry pattern (Israel first in Matt 10:5-6, then all nations in Matt 28:19), showing Paul preserves rather than abandons Jesus's priority structure	I-A				Harmony	pvj-03	pvj-15
I012	Paul and Jesus use the same 7 key Greek words with overlapping semantic ranges, and Paul's range is a superset of Jesus's for 5 of 7 words (nomos, pistis, dikaiosyne, ergon, charis). This vocabulary continuity indicates Paul extends rather than contradicts Jesus's vocabulary.	I-A				Harmony	pvj-04
I013	Paul's expanded semantic range for key Greek words (especially dikaiosyne as forensic righteousness and pistis as justification instrument) introduces theological concepts absent from Jesus's vocabulary, which could indicate Paul imports ideas Jesus did not teach.	I-A				Contradiction	pvj-04
I014	Jesus does not use charis (G5485) in the soteriological sense Paul dominates (100+ uses), but Jesus teaches unmerited divine favor through parables (Prodigal Son Luk 15:11-32, Laborers in the Vineyard Mat 20:1-16, Pharisee and Publican Luk 18:10-14). The concept is present without the technical term.	I-A				Neutral	pvj-04
I015	Paul's independent source and identical content demonstrates that the gospel he preached was divinely validated and therefore harmonious with the Twelve's teaching.	I-A				Harmony	pvj-02
I019	Paul's claim of independent revelation combined with Jerusalem's approval establishes a model of parallel authority -- equal in rank, distinct in audience, unified in content.	I-A				Harmony	pvj-02
I021	Paul's works of the law and Jesus's do the will of my Father address different questions (justification vs. kingdom entrance), use different vocabulary (erga nomou vs. poieo thelema), and therefore the alleged contradiction between not justified by works and he that doeth the will is a false comparison -- they are not discussing the same subject.	I-A	Paul says justified by faith without deeds of the law (Rom 3:28). Paul says not justified by works of the law (Gal 2:16). Jesus says he that doeth the will of my Father enters the kingdom (Mat 7:21). Paul also affirms created unto good works (Eph 2:10) and faith which worketh by love (Gal 5:6).	This systematizes the vocabulary difference (N012), the contextual difference (N013), and Paul's affirmation of works (N014) into the claim that the two authors are addressing different questions. The text does not state Paul and Jesus are addressing different questions.	5	Harmony	pvj-05
I023	John 6:29 shows Jesus himself connecting ergon (work) with pisteuo (believing), and Galatians 5:6 shows Paul connecting pistis (faith) with energeo (working) through agape (love). Both authors describe faith and works as integrated rather than opposed, suggesting their teaching is complementary.	I-A	Jesus says This is the work of God, that ye believe (Jhn 6:29). Paul says faith which worketh by love (Gal 5:6). James says faith without works is dead (Jas 2:17).	Systematizes three authors' statements about the faith-works relationship into a claim about complementarity. The text does not state Paul and Jesus view faith and works as complementary.	5	Harmony	pvj-05
I026	Jesus is not teaching salvation by works in these passages. His commandment-keeping teaching is embedded in a love-relationship framework (Jhn 14:15, Mat 22:37-40), qualified by the impossibility of human self-salvation (Mat 19:26), and distinguished from mere religious performance by the 'I never knew you' criterion (Mat 7:23). Jesus's 'keep the commandments' and Paul's 'faith which worketh by love' (Gal 5:6) describe the same reality: genuine faith/love expressing itself in obedience, not merit-earning works.	I-A	E041/Mat 19:17: keep commandments. E078/Mat 19:26: with God all things are possible. E065/Mat 7:22-23: rejected for I never knew you. E069/Jhn 6:29: work of God = believe. E085/Jhn 14:15: if ye love me keep commandments. E070/Gal 5:6: faith worketh by love. N016: commandment-keeping alone was insufficient. N017: rejection basis was relationship, not works. N018: commandments summarized by love.	This systematizes multiple E/N items from Jesus and Paul into a claim that their teaching is complementary. No single verse states 'Jesus and Paul teach the same faith-obedience dynamic.' The synthesis requires combining Jesus's commandment-love-impossibility framework with Paul's faith-works-by-love framework.	5	Harmony	pvj-07
I028	Matthew 19:26 ('with God all things are possible') functions as Jesus's own qualification of the commandment-keeping demand. The disciples understood v.17 as an impossible standard and asked 'who then can be saved?' Jesus's answer points to divine enablement, not human achievement. This parallels Paul's 'by grace through faith... not of works' (Eph 2:8-9) followed by 'created in Christ Jesus unto good works' (Eph 2:10) -- both authors present obedience as divinely enabled, not humanly merited.	I-A	E041/Mat 19:17: keep commandments. E078/Mat 19:26: with God all things are possible. E076/Mat 19:16: what shall I do. N016: commandment-keeping alone insufficient. E036/Eph 2:8-9: by grace through faith, not works. E040/Eph 2:10: created unto good works.	This systematizes the narrative arc of Mat 19:16-26 with the theological arc of Eph 2:8-10 into a claim of parallel structure. No verse states 'Jesus's impossible-standard-plus-divine-enablement teaches the same thing as Paul's grace-plus-works-as-fruit.' The parallel is supplied by the reader's synthesis.	5	Harmony	pvj-07
I029	Jesus defines 'the work of God' as believing (Jhn 6:29), teaches that commandment-keeping expresses love (Jhn 14:15), and rejects workers who lack relationship (Mat 7:23). These three teachings together indicate that for Jesus, the order is: believing/relationship first, then obedience flows from that relationship. This matches Paul's 'faith which worketh by love' (Gal 5:6) and 'created in Christ Jesus unto good works' (Eph 2:10).	I-A	E069/Jhn 6:29: work of God = believe. E085/Jhn 14:15: if ye love me keep commandments. E064-E065/Mat 7:21-23: doing the will required, but workers rejected for absent relationship. E070/Gal 5:6: faith worketh by love. E040/Eph 2:10: created unto good works.	This systematizes five passages from two authors into a claim about theological sequence (belief first, then obedience). No single verse states this sequence, and the passages come from different contexts and occasions.	5	Harmony	pvj-07
I031	Paul is internally consistent: he excludes works as the ground/basis of justification while affirming works as the fruit/purpose of salvation. There is no self-contradiction because Paul addresses two different questions -- how is one justified (by faith, not works) and what does justified life produce (good works by the Spirit).	I-A	E032 (Rom 3:28: justified by faith without deeds of law), E036 (Eph 2:8-9: not of works), E040 (Eph 2:10: created unto good works), E093 (Rom 8:4: righteousness of law fulfilled in us), E091 (Rom 6:1-2: continue in sin? God forbid), E033 (Rom 3:31: we establish the law). N021 (Eph 2:8-10 self-interpreting). N022 (Paul rejects antinomian reading).	This systematizes multiple E/N items into the claim that Paul's teaching is internally consistent. No single verse states my justification teaching and my works teaching address different questions.	5	Harmony	pvj-06
I033	Paul's phrase works of the law (erga nomou) refers specifically to the Mosaic system of law-keeping as a merit-based path to righteousness, not to all moral obedience. This is confirmed by Paul's own distinction between mine own righteousness which is of the law (Php 3:9) and the righteousness which is of God by faith.	I-A	E095 (Php 3:9: contrasts mine own righteousness of law with righteousness of God by faith), E073 (Rom 4:4-5: worketh of debt vs. believeth), E089 (Rom 3:27: law of works vs. law of faith), E072 (Gal 3:10: all things in book of law).	This systematizes Paul's multiple statements about the law-faith contrast into a claim about what erga nomou means. The systematization into a single definition requires combining observations.	5	Neutral	pvj-06
I035	Ephesians 2:8-10 resolves the faith/works question for Paul's entire corpus: vv.8-9 exclude works as the instrument/ground of salvation; v.10 affirms works as the telos/purpose of salvation. This same distinction governs Rom 3:28 (ground excluded) and Rom 8:4 (purpose fulfilled).	I-A	E036 (Eph 2:8-9), E040 (Eph 2:10), E032 (Rom 3:28), E093 (Rom 8:4), E033 (Rom 3:31). N021 (self-interpreting structure).	Extends the self-interpreting structure of Eph 2:8-10 to govern the reading of Paul's entire corpus. While Eph 2:8-10 is self-interpreting, claiming it provides the hermeneutical key for all of Paul requires systematization.	5	Harmony	pvj-06
I036	Paul and Jesus address the same type of food question (perceived contamination/koinos) with the same vocabulary (koinoo/koinos), reaching compatible conclusions: Jesus says external contact does not defile (Mark 7:15,18); Paul says nothing is koinos of itself (Rom 14:14). Neither addresses Levitical animal classification.	I-A	E006 (Rom 14:14, koinos 3x); E113 (Mark 7:5, handwashing dispute); E115 (Mark 7:15, koinoo); E117 (Matt 15:20, unwashen hands); N025 (koinos and akathartos distinct); N026 (both address koinos-type defilement)	Systematizes the vocabulary match and subject overlap into the claim that Paul and Jesus are addressing the same TYPE of question. No single verse states Paul is continuing Jesus's Mark 7 teaching.	5	Harmony	pvj-11
I038	Peter's 'I have NEVER eaten any thing common or unclean' (Acts 10:14) confirms the apostles did not understand Mark 7 as abolishing dietary law. Since Peter asked Jesus to explain the Mark 7 parable (Matt 15:15) and still maintained dietary observance, Paul's Romans 14 likewise does not address Levitical food law.	I-A	E118 (Acts 10:14, Peter's NEVER); E117 (Matt 15:20, explicit conclusion about unwashen hands); E120 (Acts 10:28, Peter's interpretation about people); N024 (Peter did not understand Mark 7 as abolishing food laws)	Systematizes Peter's post-Mark-7 dietary practice, Peter's own vision interpretation, and Matthew's explicit conclusion into the claim that Paul's food teaching is similarly limited in scope. The connection from Peter's understanding to Paul's intent requires combining multiple data points.	5	Harmony	pvj-11
I042	Paul's eschatological teaching is derived from and consistent with Jesus's Olivet Discourse: same vocabulary (parousia, thief, watch/gregoreo), same unknown timing, same watchfulness ethic, claimed dominical source, and Paul's own corrections against immediacy.	I-A	Paul uses the same thief-in-the-night imagery (1 Th 5:2, E131) as Jesus (Mat 24:43), the same 'watch' command (gregoreo, 1 Th 5:6, E131), claims 'the word of the Lord' as his source (1 Th 4:15, E004), envisions both being alive and dead at the parousia (1 Th 5:10, E132), lists prerequisites for the day (2 Th 2:1-3, E127), and expects his own death (2 Ti 4:6-8, E130).	Systematizes multiple E/N items into the comprehensive claim that Paul's eschatology is derived from and consistent with Jesus's teaching. No single verse states 'Paul's eschatology is consistent with Jesus's.'	5	Harmony	pvj-19
I043	Nearness language for the second coming is universal across all NT authors (Paul, James, Peter, John, and Jesus himself), suggesting it functions as a theological stance of readiness rather than chronological prediction.	I-A	James states 'the coming of the Lord draweth nigh' (Jas 5:8, E135), Peter states 'the end of all things is at hand' (1 Pet 4:7, E135), John states 'it is the last time' (1 Jn 2:18, E135), Jesus says 'Surely I come quickly' (Rev 22:20, E136), and Jesus says 'know that it is near, even at the doors' (Mat 24:33, E137).	Systematizes the universal NT pattern of nearness language. If Paul's nearness language constitutes a false prediction, the same conclusion applies to James, Peter, John, and Jesus. This suggests the language functions as an expression of readiness and theological certainty rather than chronological date-setting.	5	Neutral	pvj-19
I044	Paul initially expected the parousia within his lifetime (1 Thessalonians, 1 Corinthians) but later adjusted his expectation as years passed (2 Thessalonians, 2 Timothy), representing an evolving rather than contradictory eschatology.	I-A	Paul writes 'we which are alive and remain' (1 Th 4:15, E125) and 'We shall not all sleep' (1 Co 15:51, E126), using first-person plural that grammatically includes himself. 'The time is short' (1 Co 7:29) and 'The Lord is at hand' (Php 4:5) reinforce urgency.	Systematizes Paul's urgency language and first-person plural into the claim that Paul's earliest expectation was personal survival to the parousia, even if he later changed his mind. This reading treats the 'we' as literal and autobiographical in 1 Thessalonians/1 Corinthians, and the correction in 2 Thessalonians as a later adjustment.	2,5	Contradiction	pvj-19
I046	Paul and Jesus are in harmony on marriage and celibacy: both affirm marriage via Gen 2:24, both acknowledge celibacy as a valid divine gift for some, Paul explicitly labels his celibacy advice as personal judgment not the Lords command, and Paul condemns forbidding marriage as apostasy.	I-A	E105 and E107: both authors cite Gen 2:24. E100 and E106: both treat celibacy as divine gift for some. E101: Paul says marriage is not sin. E103 and E139: Paul labels celibacy advice as his judgment, not the Lords command. E108: Paul condemns forbidding marriage. E109: Paul commands young widows to marry. E110: marriage is honourable in all.	Systematizes multiple E/N items into a comprehensive harmony claim. No single verse states Paul and Jesus fully agree on marriage. Requires combining texts from different books and occasions.	5	Harmony	pvj-16
I047	Pauls celibacy preference in 1 Cor 7 is situational advice for the present distress rather than a universal theological position contradicting Jesus, since Paul explicitly grounds it in temporal circumstances (1 Cor 7:26,29), labels it as his personal judgment (7:6,25,40), and elsewhere commands marriage for young widows (1 Tim 5:14) and condemns forbidding marriage (1 Tim 4:1-3).	I-A	E102: Paul grounds advice in present distress. E139: Paul calls it permission not commandment. E103: Paul has no commandment of the Lord on virgins. E108: forbidding to marry is doctrine of devils. E109: younger women should marry.	Systematizes Pauls own qualifiers and counter-statements into a unified reading of his celibacy advice as situational. Requires combining texts from 1 Corinthians and 1 Timothy.	5	Harmony	pvj-16
I048	Pauls not under the law and Jesus not come to destroy the law address different aspects of the law: Paul addresses the laws condemning/jurisdictional function while Jesus addresses the laws moral content and authority. They are not discussing the same subject.	I-A	E030: Jesus says not to destroy law. E124: Paul says not under law. E033: Paul says we establish law. E092: Paul says shall we sin? God forbid. E140: Paul says not without law to God. N1: hypo nomon always in condemnation/justification contexts.	Systematizes the vocabulary difference (hypo nomon vs kataluo) and contextual difference into the claim that Paul and Jesus address different questions about the law.	5	Harmony	pvj-09
I050	Pauls use of kataluo in Gal 2:18 (for what he dismantled) and his denial of katargeo in Rom 3:31 (the law is established) show Paul distinguishes between demolishing the law-for-justification system and demolishing the law itself. This distinction resolves the apparent contradiction with Jesus Mat 5:17 kataluo.	I-A	E151/Gal 2:18: Paul kataluod the justification system. E033/Rom 3:31: Paul denies katargeoing the law. E030/Mat 5:17: Jesus denies kataluoing the law. Both deny demolishing the moral law; Paul additionally demolishes law-as-justification-path.	Systematizes Pauls two uses of destruction vocabulary into a distinction the text does not state in a single verse.	5	Harmony	pvj-09
I055-A	The audience and situational differences between Jesus ministry (itinerant teaching) and Pauls letters (church assembly regulations) explain the apparent contradiction	I-A		Systematizes the observation that Jesus interactions with women occur in different settings than Pauls church regulations.	#5	Harmony	pvj-14
I056-A	1 Timothy 2:12 reflects Pauls personal pastoral judgment rather than a universal divine command, based on the first-person formulation ouk epitrepo and the hapax authenteo	I-A		Systematizes the grammatical observation (first-person formulation + hapax legomenon) into the claim that this is personal pastoral judgment.	#5	Harmony	pvj-14
I057	Pauls Romans 13 and Jesus teaching present a unified theology of government: authority comes from God citizens owe tribute but Gods commands override human government when they conflict	I-A	Paul says power is from God Rom 13:1, render tribute Rom 13:7. Jesus says power given from above John 19:11, render unto Caesar Matt 22:21, submits to arrest Matt 26:52-53. Peter says obey God rather than men Acts 5:29 and submit to government 1 Pet 2:13.	Systematizes multiple E/N items into comprehensive unified theology. No single verse states Paul and Jesus share the same theology of government.	5	Harmony	pvj-18
I58	Paul does not abolish circumcision but redefines it consistent with OT precedent -- physical circumcision was always meant to point to heart circumcision, and Paul applies this OT trajectory	I-A	Paul's circumcision of the heart (Rom 2:29/E170) uses OT vocabulary (Deut 10:16; Jer 4:4/E176). Paul calls circumcision a 'seal' of faith-righteousness (Rom 4:11/E172). The OT already taught heart circumcision (N43). Paul's 'profits nothing' (Gal 5:2/E166) is conditioned on seeking justification by the law (Gal 5:4).	Systematizes the OT heart circumcision tradition, Paul's seal language, and the conditionality of 'profits nothing' into the broader claim that Paul redefines rather than abolishes circumcision. No single verse states this synthesis.	5	Harmony	pvj-12
I59	Jesus's silence on circumcision as a requirement reflects that the question of Gentile conversion had not yet arisen during his pre-cross ministry, not that he endorsed circumcision as permanently necessary for all believers	I-A	Jesus was circumcised (Luke 2:21/E167). Jesus referenced circumcision as established practice (John 7:22/E168). Jesus said 'salvation is of the Jews' but immediately transitioned to worship 'in spirit and in truth' (John 4:22-24/E169). Jesus never addressed whether Gentile converts must be circumcised.	Systematizes Jesus's silence about circumcision-for-Gentiles with his 'spirit and truth' transition language into the claim that the question was not yet relevant during his ministry. No verse states 'Jesus did not address this because Gentile inclusion had not yet arisen.'	5	Harmony	pvj-12
I060	Pauls teaching on government in Romans 13 applies to government acting within its God-ordained function. When government exceeds that function by commanding sin the obey God rather than men principle applies. Pauls own behavior demonstrates this qualified submission.	I-A	Paul describes rulers function as not a terror to good works Rom 13:3-4. Peter says obey God rather than men Acts 5:29. Paul demands legal justice from magistrates Acts 16:37, appeals to Caesar Acts 25:11.	Systematizes E/N items into claim that Rom 13 describes governments normative function not unconditional obligation. No single verse states Paul intends Rom 13 as qualified.	5	Harmony	pvj-18
I60	Paul's circumcision teaching was endorsed by the Jerusalem apostles including James (Jesus's brother), demonstrating it was the apostolic consensus rather than Paul's personal innovation	I-A	The Jerusalem Council (including James, Jesus's brother) decided circumcision was not required for Gentiles (Acts 15:24,28/E173). Peter stated no difference, purifying hearts by faith (Acts 15:9,11/E020). Only four requirements issued (Acts 15:19-20/E021). Jerusalem pillars added nothing to Paul (Gal 2:6,9/E012).	Systematizes the Council's decision with Paul's circumcision teaching into the claim that Paul's position was not his own innovation but the apostolic consensus including those who knew Jesus personally. No single verse states this synthesis.	5	Harmony	pvj-12
I62	Jesus's transition from ethnic worship to spirit-and-truth worship (John 4:22-24) parallels Paul's transition from physical circumcision to circumcision of the heart in the spirit (Rom 2:29; Phil 3:3), suggesting both authors describe the same trajectory	I-A	Jesus transitions from 'salvation is of the Jews' to worship 'in spirit and in truth' (John 4:22-24/E169). Paul states circumcision is 'of the heart, in the spirit' (Rom 2:29/E170). Paul claims believers 'are the circumcision, which worship God in the spirit' (Phil 3:3/E217).	Systematizes Jesus's spirit-and-truth worship transition with Paul's spirit-based circumcision redefinition into a single trajectory. No single verse connects these two authors' 'spirit' language as describing the same transition.	5	Harmony	pvj-12
I063	Pauls Gentile mission is the direct fulfillment of Jesus own commands and OT prophecy, representing continuity rather than departure	I-A	Jesus commands teach all nations (Matt 28:19). Paul cites Isa 49:6 (Acts 13:47) and Gen 12:3 (Gal 3:8). Jerusalem apostles endorse Paul (Gal 2:7). Jesus commissions Paul to Gentiles (Acts 26:17-18).	Systematizes multiple E/N items into continuity claim. No single verse states Pauls mission fulfills Jesus command.	5	Harmony	pvj-15
I066	Pauls olive tree theology preserves rather than abolishes Jewish identity and priority, maintaining continuity with Jesus Israel-first approach	I-A	Gentiles are wild branches grafted into Israels tree (Rom 11:17-18). Paul warns against boasting (Rom 11:18). Paul states all Israel shall be saved (Rom 11:26). Paul preserves Jew first (Rom 1:16). Paul affirms Jesus was minister of circumcision (Rom 15:8).	Systematizes Pauls olive tree, Jew-first, and minister-of-circumcision texts into a continuity claim. No single verse states Paul preserves Jesus Israel-first approach.	5	Harmony	pvj-15
I067	The transition from Israel-focused to universal mission is documented as Spirit-directed through Acts, not human innovation	I-A	Holy Ghost fell on Gentiles (Acts 10:44-45). Holy Ghost said Separate Barnabas and Saul (Acts 13:2). Jerusalem Council wrote it seemed good to the Holy Ghost (Acts 15:28). Jesus promised the Spirit (Acts 1:8).	Systematizes the Spirits role across multiple events into a broader Spirit-direction claim.	5	Harmony	pvj-15
I70	James and Paul do NOT contradict each other. James uses dikaioo demonstratively (prove faith through works) while Paul uses it forensically (declare righteous by faith). They answer different questions.	I-A	Paul says justified by faith without deeds of law Rom 3:28. James says by works a man is justified not by faith only Jas 2:24. James asks about faith a man SAYS he has Jas 2:14. James uses show/demonstrate language Jas 2:18. Pauls faith worketh by love Gal 5:6.	No single verse states James uses dikaioo in a different sense than Paul. The reader must combine contextual evidence to reach this conclusion.	5	Harmony	pvj-08
I72	James faith wrought with works Jas 2:22 and Paul faith worketh by love Gal 5:6 describe same reality: genuine faith is operative. James opposes dead faith. Paul opposes works as earning basis. Combined: faith produces works, works demonstrate faith.	I-A	Jas 2:22 faith wrought with works. Gal 5:6 faith worketh by love. Jas 2:17 faith without works is dead. Eph 2:8-10 saved by grace through faith, created unto good works.	Systematizes two authors statements into claim about their combined teaching. No verse states James and Paul teach same dynamic.	5	Harmony	pvj-08
I74	Paul without deeds of the law choris ergon nomou is narrower exclusion than James not by faith only ouk ek pisteos monon. Paul excludes works of the law from justification. James says not by faith ONLY. Different vocabulary scopes suggest different exclusions.	I-A	Rom 3:28 justified by faith without deeds of the law. Jas 2:24 by works justified not by faith only. Gal 3:10 all things in book of law. James does not use nomos in ch 2.	Systematizes vocabulary differences into claim about different scopes. No verse states Paul and James exclude different categories.	5	Harmony	pvj-08
I078	Paul telos in Rom 10:4 means goal/purpose -- Christ is the goal of the law for righteousness. This is complementary to Jesus pleroo in Mat 5:17. Both describe the same law-Christ relationship from different perspectives.	I-A	E235/Rom 10:4, E236/1 Tim 1:5, E240/Rom 10:6-8, E033/Rom 3:31, E030/Mat 5:17, E093/Rom 8:4, N054, N055, N056	Systematizes vocabulary parallel (telos + pleroo) into claim that Paul and Jesus describe same relationship. No single verse states this.	5,4a	Harmony	pvj-13
I080	Paul's argument in Rom 9:30-10:8 demonstrates that the law's purpose was to point to Christ for faith-righteousness. Israel's failure was methodological (works instead of faith), not due to the law itself.	I-A	E239/Rom 9:32; 10:3, E240/Rom 10:6-8, E235/Rom 10:4, E093/Rom 8:4	Systematizes flow of Paul's argument. No single verse states Israel's failure was methodological not the law's fault.	5	Neutral	pvj-13
I081	The qualifier for righteousness (eis dikaiosynen) in Rom 10:4 limits scope to the law's relationship with righteousness. The verse addresses how righteousness is obtained, not whether the law's moral content persists.	I-A	E235/Rom 10:4 includes for righteousness	Derives scope limitation from textual observation. Standard Greek grammar supports it but conclusion requires a step beyond quotation.	5	Neutral	pvj-13
I085	'All things are lawful' is a Corinthian slogan Paul quotes and corrects, not Paul's own teaching. Evidence: it contradicts his own vice lists in the same letter; Paul immediately counters with alla each time; 'meats for the belly' (6:13) is likely another slogan; the personal moi drops out in 10:23.	I-A	E234: all things lawful but not expedient. E242: same in 10:23 without moi. E243: vice list 3 verses before. E244: flee fornication 6 verses after. E256: meats for belly likely slogan. N061: every occurrence qualified by alla. N062: literary context is restriction.	No verse states 'this is a Corinthian slogan.' The identification requires combining observations about adversative structure, contextual contradictions, and the disappearance of moi into a synthetic conclusion.	5	Harmony	pvj-17
I087	Paul's moral teaching across his epistles matches and parallels Jesus's Sermon on the Mount intensification. Both address the same commandments (murder, adultery), both move from external acts to internal dispositions (anger, lust), both use kingdom-exclusion language, and Paul explicitly quotes the commandments Jesus intensifies.	I-A	E246 (Jesus anger=murder). E252 (Paul anger/wrath Col 3:8). E247 (Jesus lust=adultery). E252/E253 (Paul evil concupiscence Col 3:5, lust 1 Thess 4:5). N063 (Paul's vice lists include internal dispositions). N064 (Paul quotes same commandments Jesus intensifies). E243/E249 (kingdom exclusion language).	No verse states 'Paul's moral teaching matches Jesus's Sermon on the Mount.' Systematizes shared content into a claim about agreement.	5	Harmony	pvj-17
I090	Pauls no longer under a schoolmaster (Gal 3:25) means the laws CUSTODIAL function ended not its moral content. The paidagogos was a guardian-escort whose custody ended at maturity. Paul and Jesus address different aspects: Paul addresses custodial/condemning jurisdiction; Jesus addresses permanent moral authority. No contradiction.	I-A	E098 Gal 3:24, E258 Gal 3:25, E141 Gal 3:23 (custodial vocabulary), E259 Gal 4:1-2 (guardians until appointed time), E033 Rom 3:31, E191 Gal 5:14, E249 Gal 5:19-21, E261 1 Cor 4:15, E030 Mat 5:17, E031 Mat 5:18, N066 N067.	Systematizes multiple E/N items into claim that Paul and Jesus address different aspects. All components in E/N tables. Only criterion 5.	5	Harmony	pvj-10
I092	The breadth of Paul-Jesus agreement across 11 topics demonstrates Pauls theology is fundamentally continuous with Jesus teaching. The areas examined in pvj-01 through pvj-19 represent surface-level differences within deep structural agreement.	I-A	E263-E283 document agreement across 11 areas. N069-N074 establish unavoidable agreement on six topics. Prior studies classified 0 Contradiction E-items and 0 Contradiction N-items.	No single verse states Paul and Jesus are fundamentally continuous. Systematizes 11 agreement areas and 19 prior studies into a comprehensive claim.	5	Harmony	pvj-20
I094	Pauls repeated explicit attribution of teachings to the Lord combined with 11 areas of substantive agreement demonstrates that Paul understood himself as transmitting and applying Jesus teaching not replacing it.	I-A	E001-E006 (Pauls Lord-attributions from pvj-01). E263-E283 (agreement areas from this study). N069-N074 (unavoidable agreement patterns).	No verse states Paul understood himself as transmitting and applying Jesus teaching. Systematizes Lord-attributions with agreement pattern.	5	Harmony	pvj-20
I096	The quantity of agreement areas (11) compared to alleged disagreement areas (19 examined of which 0 produced E-tier or N-tier Contradiction evidence) indicates Paul and Jesus agree more than they disagree and disagreements are inference-level while agreements are E and N level.	I-A	This study: 29 E-items (13 Harmony 16 Neutral 0 Contradiction), 6 N-items (6 Harmony 0 Contradiction). Prior 19 studies: 0 Contradiction E-items, 0 Contradiction N-items.	No verse provides a comparative tally. The comparison requires counting and categorizing evidence items across 20 studies.	5	Harmony	pvj-20
I097	Across all 19 alleged contradictions examined in pvj-01 through pvj-19, the same explanatory patterns recur: (b) different topics conflated, (e) different vocabulary, (g) selective proof-texting. These three categories account for the resolution of the majority of I-B items. The recurrence of the same patterns across different topics indicates a systematic pattern rather than ad hoc harmonization.	I-A	Each pvj study documented the specific pattern that resolved its I-B items. pvj-05: different vocabulary (erga nomou vs poieo thelema). pvj-09: different aspects of the law addressed. pvj-10: custodial vs educational metaphor. pvj-11: koinos vs akathartos vocabulary. pvj-13: telos = goal not termination. pvj-14 and pvj-17: slogan-quotation pattern.	This systematizes the observation that the same explanatory categories resolve multiple alleged contradictions into the claim that this constitutes a systematic pattern. No single verse states Paul and Jesus consistently address different questions. The synthesis requires combining findings of 20 studies.	5	Harmony	pvj-21
I098	The absence of Contradiction-classified E-tier and N-tier evidence across all 20 studies (0 out of 351 items) demonstrates that no verse in the Bible explicitly states or necessarily implies that Paul and Jesus disagree. The contradiction claim requires inference-level reasoning in every case examined.	I-A	The master evidence database records 281 E-items and 70 N-items. Zero are classified Contradiction. This is a statistical observation about the output of 20 studies applying the same classification methodology.	This systematizes a distributional fact (0/351) into a broader claim about the nature of the contradiction position. The classification methodology itself could be questioned, though it was applied consistently to both positions.	5	Harmony	pvj-21
I099	The 11 areas of explicit agreement documented in pvj-20 (love as law-fulfillment, Last Supper, resurrection, second coming, marriage, non-retaliation, forgiveness, humility, kingdom of God, giving, blessing persecutors) cover more theological territory than the alleged contradictions, and include direct verbal parallels and shared OT quotations. The weight of agreement outweighs the weight of alleged disagreement.	I-A	pvj-20 documented 29 E-items and 6 N-items of agreement. The agreement includes verbatim shared vocabulary (Lev 19:18, Gen 2:24), direct attribution to Jesus by Paul (1 Cor 7:10; 9:14; 11:23; 1 Thess 4:15), and parallel ethical teaching (Rom 12:14 / Mat 5:44; Eph 4:32 / Mat 6:14-15).	This compares the volume and tier-level of agreement evidence against the contradiction evidence and concludes the agreement outweighs it. The text does not state which body of evidence is weightier. The comparison requires a quantitative judgment.	5	Harmony	pvj-21
I100	The fact that all Contradiction-direction evidence is at the inference tier does not prove harmony. Inferences can be correct. The absence of explicit contradiction could reflect the fact that Paul and Jesus wrote in different genres (epistles vs reported speech in Gospels) to different audiences at different times, making direct explicit contradiction unlikely regardless of whether they agreed or disagreed.	I-A	The genre difference is textual: Paul wrote epistles; the Gospels record Jesus words through Gospel authors. The audience difference is textual: Paul wrote to specific churches; Jesus spoke to Jewish crowds, Pharisees, and disciples. The time difference is textual: Jesus ministry was pre-cross; Pauls letters are post-cross. These differences make direct verbal contradiction between the two corpora structurally unlikely.	This systematizes the genre/audience/time differences into a claim about why explicit contradiction is absent. The claim that the absence is an artifact of genre rather than evidence of agreement is itself an inference about what the structural differences mean.	5	Contradiction	pvj-21
I102	Pauls repeated need to deny antinomian inferences from his own teaching (Rom 3:31; 6:1-2; 6:15; Gal 5:13) indicates that his audience heard his teaching as abolishing the law -- which is the same reading the Contradiction position advances. That Paul needed to correct this impression suggests his teaching was, at minimum, easily misread as contradicting Jesus law-affirming stance.	I-A	E033/Rom 3:31: Paul says do we make void the law? God forbid. E091/Rom 6:1-2: Paul says shall we continue in sin? God forbid. E092/Rom 6:15: Paul says shall we sin because not under law? God forbid. These are explicit denials of readings Pauls audience apparently held.	This systematizes Pauls repeated denials into a claim about what his audience heard. The text records the denials but does not state whether the audiences reading was correct or incorrect. Whether the audiences initial impression or Pauls correction represents his actual position is the interpretive question.	5	Contradiction	pvj-21
I103	The seven explanatory categories (a)-(g) are not equally attested across the studies. Category (a) genuine theological disagreement has zero E-tier or N-tier support in any study. Categories (b), (e), and (g) are documented at the E/N tier through vocabulary differences, contextual differences, and self-interpreting passages. Category (f) opponent slogan quotation is documented in pvj-14 and pvj-17. Categories (c) and (d) are documented in pvj-03.	I-A	Each categorys attestation is traceable to specific E/N/I items in the evidence database. Distribution: (a) 0 E/N, inference only; (b) multiple N-items across pvj-05, pvj-09, pvj-10, pvj-13; (c) E-items in pvj-03; (d) E-items in pvj-03; (e) N-items in pvj-04, pvj-05, pvj-09, pvj-11; (f) E-items in pvj-14, pvj-17; (g) documented in every study through fuller-context readings.	This systematizes the distribution of explanatory categories across studies. The text does not state which category is strongest or most frequent -- this requires counting and comparing across studies.	5	Neutral	pvj-21
I003	Paul's claim "I neither received it of man" (Gal 1:12) contradicts his claim "that which I also received" (1 Cor 15:3), indicating Paul's relationship to Jesus tradition is internally inconsistent.	I-B	E7 states Paul's gospel was "not received of man...but by the revelation of Jesus Christ" (Gal 1:11-12). E8 states Paul "delivered...that which I also received" (1 Cor 15:3) using the same verb paralambano. E11 states Paul visited Peter for fifteen days (Gal 1:18).	Both E7 and E8 use paralambano. E7 denies human reception; E8 affirms reception. Reading these as contradictory requires determining that both address the same content rather than different aspects.	2	Contradiction	pvj-01
I007	Jesus's Israel-only statements (Matt 10:5-6; 15:24) reflect his genuine understanding of his mission as exclusively Jewish, and Paul's universal gospel represents a different theological direction that goes beyond what Jesus intended	I-B				Contradiction	pvj-03	pvj-15
I009	Jesus's command to 'teach them to observe all things whatsoever I have commanded you' (Matt 28:20) includes his Torah-observant commands, which Paul's teaching to Gentiles does not uniformly preserve, indicating a substantive shift in content despite the audience expansion	I-B				Contradiction	pvj-03
I016	Paul's dismissive language about the Jerusalem apostles ('seemed to be somewhat') reveals rivalry or competitive authority rather than true unity.	I-B				Contradiction	pvj-02
I017	'My gospel' refers to a distinctive Pauline gospel with content that differs from the Twelve's preaching.	I-B				Contradiction	pvj-02
I022	Paul's works of the law covers all human obedience as a basis for justification, and Jesus's demand to do the will of my Father for kingdom entrance constitutes a requirement of obedience that Paul excludes. Therefore Paul and Jesus contradict each other on whether obedient action is necessary for salvation.	I-B	Paul says not justified by works of the law (Gal 2:16). Paul says all things in the book of the law (Gal 3:10). Jesus says he that doeth the will enters the kingdom (Mat 7:21). Jesus says kingdom inherited through compassionate deeds (Mat 25:34-36). AGAINST: Paul says created unto good works (Eph 2:10). Paul says faith which worketh by love (Gal 5:6). Paul says doers of the law shall be justified (Rom 2:13). Jesus defines work of God as believing (Jhn 6:29).	Requires interpreting erga nomou as covering all moral obedience, equating kingdom entrance with justification as the same soteriological event, and reading Paul's exclusion of works from justification as contradicting Jesus's requirement of doing. Each step involves choosing between possible readings.	2,5	Contradiction	pvj-05
I025	Paul's statement doers of the law shall be justified (Rom 2:13) is a hypothetical or rhetorical statement within Paul's argument that all have sinned (Rom 3:23), not an actual affirmation that anyone achieves justification by doing. Therefore it does not align Paul with Jesus's do the will of my Father requirement.	I-B	Paul says doers of the law shall be justified (Rom 2:13). Paul says by the deeds of the law there shall no flesh be justified (Rom 3:20). The broader argument of Romans 1:18-3:20 demonstrates that neither Gentiles nor Jews have achieved the required standard.	Requires reading Rom 2:13 within the flow of Paul's argument in Romans 1-3, interpreting it as stating a principle that no one meets rather than a standalone affirmation. The text does not state this is hypothetical. The reader must determine the rhetorical function.	2,5	Neutral	pvj-05
I027	Jesus IS teaching that obedient action is a necessary condition for salvation/kingdom entrance, which contradicts Paul's 'not justified by works of the law.' Jesus says 'keep the commandments' for life (Mat 19:17), 'he that doeth the will' enters the kingdom (Mat 7:21), and judgment is by deeds (Mat 25:34-46). Paul says 'a man is justified by faith without the deeds of the law' (Rom 3:28). These are contradictory soteriological requirements.	I-B	E041/Mat 19:17: keep commandments to enter life. E064/Mat 7:21: he that doeth the will enters kingdom. E066/Mat 25:34-36: kingdom inherited through compassionate deeds. E082/Mat 25:46: righteous into life eternal based on deeds. AGAINST: E078/Mat 19:26: with God all things are possible. E069/Jhn 6:29: work of God = believe. N016: commandment-keeping alone was insufficient. N017: rejection was for absent relationship, not absent works.	This requires equating 'kingdom entrance' (Jesus) with 'justification' (Paul) as the same soteriological event, and equating Jesus's commandment-keeping with Paul's erga nomou. Both equations are interpretive judgments the text does not explicitly make. It also requires reading Mat 19:17 in isolation from v.26, and reading Mat 7:21 in isolation from v.22-23.	2,5	Contradiction	pvj-07
I032	Paul contradicts himself within Romans: Rom 2:13 (doers of the law shall be justified) affirms justification by doing, while Rom 3:28 (justified by faith without deeds of the law) denies it. These are irreconcilable statements by the same author in the same epistle.	I-B	E071 (Rom 2:13: doers of the law shall be justified), E032 (Rom 3:28: justified by faith without deeds of law), E063 (Rom 3:20: by deeds of law no flesh justified). AGAINST: E093 (Rom 8:4: righteousness of law fulfilled in us), N020, N022.	Requires reading Rom 2:13 as unconditional standalone affirmation and Rom 3:28 as direct contradiction. But Rom 3:20 is conclusion of same argument containing Rom 2:13.	2,5	Contradiction	pvj-06
I034	Paul's exclusion of works of the law from justification means ALL human moral effort is excluded -- not just ceremonial observance or merit-seeking, but all obedience of any kind as a contributing factor to justification. This contradicts Rom 2:13, Rom 8:4, and Eph 2:10 within Paul's own writings.	I-B	FOR: E032 (Rom 3:28), E072 (Gal 3:10), E096 (Tit 3:5). AGAINST: E040 (Eph 2:10), E093 (Rom 8:4), E070 (Gal 5:6), E071 (Rom 2:13), E091 (Rom 6:1-2). N021, N022.	Requires reading Paul's exclusion statements as covering ALL doing, which conflicts with Paul's own affirmation statements. Both sides have E-item support.	2,5	Contradiction	pvj-06
I037	Paul's statement 'nothing is unclean of itself' (Rom 14:14) and 'whatsoever is sold in the shambles, that eat' (1 Cor 10:25), read broadly, abolish all dietary restrictions including Levitical food classification. If Jesus upheld the Torah's dietary laws, Paul contradicts him.	I-B	E006 (Rom 14:14, nothing koinos); E121 (1 Cor 8:1/10:25, shambles); BUT E113/E117 (Mark 7 is about handwashing, not Levitical food); E115 (Mark 7 uses koinoo not akathartos); N025 (koinos and akathartos distinct); N026 (both address koinos-type defilement)	Requires reading koinos in Rom 14:14 as equivalent to akathartos (Levitical uncleanness), which N025 identifies as a distinct category. Requires choosing the broad reading of Paul's statements over the narrow reading supported by the kreas link (E122) and idol-meats context (E121). Also requires assuming Jesus upheld Levitical food laws, which the Mark 7 text does not directly address.	1,2	Contradiction	pvj-11
I039	Mark 7:19b (katharizo panta ta bromata), read as an editorial parenthetical -- 'thus he declared all foods clean' -- means Jesus abolished all food distinctions. Paul's 'nothing is unclean of itself' and 'whatsoever is sold in the shambles, eat' then continue Jesus's abolition, showing agreement rather than contradiction.	I-B	E116 (Mark 7:19, katharizo participle); E006 (Rom 14:14, nothing koinos); E121 (1 Cor 10:25); BUT E117 (Matt 15:20 explicit conclusion about unwashen hands); E118 (Peter NEVER ate anything common or unclean); N024 (Peter did not understand Mark 7 as dietary abolition)	Requires (1) reading the Mark 7:19 participle as a parenthetical editorial comment rather than describing the digestive process; (2) reading bromata as including Levitically unclean animals rather than Jewish-defined food; (3) overriding Peter's own testimony in Acts 10:14 that he NEVER ate anything common or unclean; (4) explaining why the Matthew parallel lacks this clause and instead concludes with unwashed hands.	2,1	Harmony	pvj-11
I041	Paul predicted an imminent return of Christ within his own lifetime, contradicting Jesus's declaration that no one knows the timing.	I-B	Paul writes 'we which are alive and remain' (1 Th 4:15, E125) using first-person plural including himself among those alive at the parousia. Jesus states 'of that day and hour knoweth no man' (Mat 24:36, E128). Paul also states 'that day shall not come except there come a falling away first' (2 Th 2:3, E127) and 'the time of my departure is at hand' (2 Ti 4:6, E130).	The claim requires interpreting Paul's first-person plural as a personal prediction rather than a corporate identification, and requires ignoring Paul's own corrections in 2 Thessalonians 2 and 2 Timothy 4. Both E items support the claim (E125) and contradict it (E127, E130, E132).	2,5	Contradiction	pvj-19
I045	Paul contradicts Jesus on marriage by valuing celibacy as better (1 Cor 7:38) while Jesus affirmed marriage as the creation norm (Mat 19:4-6) without characterizing celibacy as superior.	I-B	E104: Paul says he that giveth her not in marriage doeth better. E105: Jesus quotes Gen 2:24 affirming marriage. E106: Jesus acknowledges celibacy for the kingdom but does not use comparative language. E101: Paul says marriage is not sinned. E108: Paul condemns forbidding to marry as doctrine of devils.	Requires interpreting Pauls better as a general theological valuation rather than situational advice for the present distress (E102). Also requires weighing Pauls celibacy preference against his positive marriage statements elsewhere. E items exist on both sides.	2,5	Contradiction	pvj-16
I049	Pauls not under the law means the moral law no longer has binding authority over believers. Jesus says not one jot passes from the law. Therefore Paul abolishes what Jesus preserved -- a genuine contradiction.	I-B	E124: Paul says not under the law. E139: Paul says delivered from the law. E141: law was schoolmaster. AGAINST: E033: Paul says we establish the law. E034: law is holy. E093: righteousness of law fulfilled in us. E092: shall we sin? God forbid.	Requires reading hypo nomon as under the laws authority generally rather than under the laws condemnation specifically. Both readings are lexically possible. Also requires equating Pauls delivered from with abolished.	2,5	Contradiction	pvj-09
I051-B	Pauls statements restricting womens speech in church (1 Cor 14:34-35; 1 Tim 2:11-12) contradict Jesus practice of teaching women and commissioning them as witnesses	I-B		Requires determining that Pauls restrictive statements and Jesus actions address the same domain. Jesus actions are narrative; Pauls restrictions address church assembly order.	#2, #5	Contradiction	pvj-14
I052-B	Pauls restrictive statements address specific situational problems in Corinth and Ephesus and do not represent a universal silencing of women, since Paul himself affirms womens ministry elsewhere	I-B		The text does not explicitly state these restrictions are situational. Requires combining restrictive and affirmative passages and inferring the restrictions are narrower than they appear.	#2, #5	Harmony	pvj-14
I053-B	1 Corinthians 14:34-35 is a Corinthian slogan that Paul quotes and then refutes in v.36, following the quotation-refutation pattern used in 6:12 and 7:1	I-B		The quotation-refutation reading requires interpreting v.34-35 as not Pauls own view despite the absence of explicit quotation markers in Greek manuscripts.	#2	Harmony	pvj-14
I054-B	Paul contradicts himself: Galatians 3:28 and 1 Corinthians 11:5 are incompatible with 1 Corinthians 14:34 and 1 Timothy 2:12	I-B		Requires determining that these four statements address the same domain in incompatible ways. Gal 3:28 is soteriological; 1 Cor 11:5 and 14:34 are worship-order; 1 Tim 2:12 is church-governance.	#2, #5	Contradiction	pvj-14
I57	Paul's teaching that circumcision 'profits nothing' and 'is nothing' contradicts Jesus, who was circumcised and never spoke against circumcision	I-B	Paul states circumcision profits nothing (Gal 5:2/E166) and is nothing (1 Cor 7:19/E042). Jesus was circumcised (Luke 2:21/E167), used circumcision as established practice in argument (John 7:22/E168), and never spoke against it. In Gal 5:6 and 6:15 Paul says neither circumcision nor uncircumcision avails (E070,E219).	Requires determining whether Jesus's participation in and silence about circumcision constitutes endorsement vs whether Paul's 'profits nothing' constitutes opposition. The text does not state Jesus endorsed circumcision as permanently binding, nor does it state Paul opposed circumcision for Jewish believers. The contradiction requires reading Jesus's silence as endorsement AND Paul's 'nothing' as opposition.	2	Contradiction	pvj-12
I058	Pauls teaching in Romans 13 is irreconcilable with Jesus confrontational actions: cleansing the temple calling Herod that fox and being crucified by the government	I-B	Paul says be subject to higher powers Rom 13:1. Jesus cleanses temple Matt 21:12-13 and calls Herod that fox Luke 13:32. But Jesus also says render unto Caesar Matt 22:21, says power from above John 19:11, submits to arrest Matt 26:52-53, pays tribute Matt 17:27.	Requires characterizing temple cleansing and Herod remark as governmental confrontation which must be argued. Requires ignoring Jesus explicit submissions.	2	Contradiction	pvj-18
I059	Paul contradicts himself because Romans 13:3 says rulers are not a terror to good works while 1 Corinthians 2:8 says rulers crucified the Lord of glory who was doing the ultimate good work	I-B	Paul says rulers not a terror to good works Rom 13:3-4. Paul says princes of this world crucified the Lord of glory 1 Cor 2:8. Same word archon used in both.	Requires reading Rom 13:3 as absolute universal with no exceptions and reading 1 Cor 2:8 as about governments nature rather than rulers ignorance of divine wisdom.	2	Contradiction	pvj-18
I061	Jesus render unto Caesar teaches a strict separation of spheres while Pauls Romans 13 collapses that separation by making government Gods minister. These represent different political theologies.	I-B	Jesus says render unto Caesar what is Caesars and unto God what is Gods Matt 22:21. Paul says rulers are the minister of God Rom 13:4.	Requires reading Matt 22:21 as establishing strict separation which the text does not specify. Jesus does not define boundaries.	2	Contradiction	pvj-18
I61	Paul's act of circumcising Timothy (Acts 16:3) contradicts his own teaching that circumcision profits nothing (Gal 5:2), revealing internal inconsistency in Paul's position	I-B	Paul says circumcision profits nothing (Gal 5:2/E166) yet circumcised Timothy (Acts 16:3/E174). N45 notes Paul applied circumcision differently for Jews vs Gentiles.	Has E/N items on both sides: Paul's 'profits nothing' language (E166) conflicts with his own act of circumcising Timothy (E174). Resolution requires determining whether 'profits nothing' is absolute or conditioned on motive/context.	2	Contradiction	pvj-12
I064	Jesus Israel-only statements reflect permanent theological commitment and Pauls universal gospel goes beyond what Jesus intended	I-B	Jesus restricts to Israel (Matt 10:5-6; 15:24). But Jesus commands all nations (Matt 28:19), other sheep (John 10:16), witnesses to uttermost (Acts 1:8), heals Gentiles (Matt 8:10-11; 15:28).	Requires reading two restriction statements as permanent while ignoring eleven universal-mission statements. Must choose between temporary and permanent reading.	2	Contradiction	pvj-15
I065	Pauls no difference between Jew and Greek goes beyond anything Jesus taught and represents Pauline innovation	I-B	Paul says no difference (Rom 10:12; Gal 3:28). Peter says no difference (Acts 15:9). Jesus says one fold (John 10:16) and draw all men (John 12:32).	Requires Pauls vocabulary to have no antecedent in Jesus or other apostles. Conflicts with Peter using same vocabulary.	2	Contradiction	pvj-15
I068	Jesus Gentile interactions during his Israel-only phase were mere exceptions proving the rule, not indicators of broader intent	I-B	Jesus restricts Twelve (Matt 10:5-6) and states his sending (Matt 15:24). But heals centurion servant (Matt 8:10-11), Canaanite daughter (Matt 15:28), stays with Samaritans (John 4:40-42), announces glorification when Greeks arrive (John 12:23).	Requires interpreting all Gentile interactions as exceptions while reading restriction as normative. Must choose which actions define Jesus intent.	2	Contradiction	pvj-15
I71	James and Paul DO contradict. Both use dikaioo G1344 with same preposition ex ergon, refer to Abraham, reach opposite conclusions.	I-B	James says by works a man is justified Jas 2:24. Paul says justified by faith without deeds of law Rom 3:28. James says Abraham justified by works Jas 2:21. Paul says IF justified by works not before God Rom 4:2.	Requires reading dikaioo with same meaning in both authors and discounting contextual differences.	2,5	Contradiction	pvj-08
I079	Paul telos in Rom 10:4 means termination -- Christ terminated the moral law. This contradicts Jesus not come to destroy the law (Mat 5:17).	I-B	FOR: E235/Rom 10:4 (semantic range), E098/Gal 3:24 (schoolmaster). AGAINST: E236/1 Tim 1:5, E237/1 Tim 1:8-10, E033/Rom 3:31, E034/Rom 7:12, E093/Rom 8:4, E043/Rom 13:10, E042/1 Cor 7:19, E092/Rom 6:15, E030/Mat 5:17	Requires choosing termination from semantic range despite identical construction meaning goal. Requires Paul to self-contradict within same epistle.	2,1	Contradiction	pvj-13
I086	Paul's 'all things are lawful' represents his genuine position that Christian liberty releases from Jesus's intensified moral demands. The qualifications use expediency/edification language rather than absolute prohibition — a lower standard than Jesus's anger=murder, lust=adultery.	I-B	FOR: E234 (all things lawful 6:12), E242 (same 10:23). Qualifications use sumphero and oikodomeo, not sinful/forbidden. AGAINST: E243 (1 Cor 6:9-10 vice list), E244 (flee fornication), E091 (Rom 6:1-2 God forbid), E092 (Rom 6:15 God forbid), E249 (Gal 5:19-21 works of flesh), E250 (liberty not for flesh), E251 (Eph 5:3 not once named), E252 (Col 3:5 mortify), E253 (1 Thess 4:3 sanctification), E255 (Rom 13:13-14 lusts).	Requires reading 'all things lawful' as Paul's own affirmation rather than a quotation, and requires reading 'not expedient' as a weaker standard than Jesus's absolutes. Must dismiss Paul's absolute prohibitions across multiple epistles.	2,5	Contradiction	pvj-17
I089	Pauls no longer under a schoolmaster (Gal 3:25) means the laws moral authority ended when Christ came. The schoolmasters lessons expired with his custody. Combined with till all be fulfilled (Mat 5:18) where all was fulfilled at the cross, Jesus anticipated the laws termination.	I-B	E098 Gal 3:24: law was schoolmaster. E258 Gal 3:25: no longer under schoolmaster. E031 Mat 5:18: till all be fulfilled. AGAINST: E033 Rom 3:31: we establish the law. E191 Gal 5:14: law fulfilled in love. E249 Gal 5:19-21: Decalogue violations condemned. E261 1 Cor 4:15: paidagogos as present role.	Requires reading paidagogos as teacher whose content expires rather than guardian whose custody ends. The Greco-Roman paidagogos was not a teacher; equating role-end with education-end adds a concept the text does not state.	1,2,5	Contradiction	pvj-10
I091	Till all be fulfilled (Mat 5:18 heos an panta genetai) was completed at the cross, meaning the law served its purpose. Pauls schoolmaster passage confirms this timeline: the law functioned until Christ came (Gal 3:24) and believers are no longer under it (Gal 3:25).	I-B	FOR: E098 Gal 3:24, E258 Gal 3:25, E031 Mat 5:18. AGAINST: E190 Luk 16:17 (no second temporal clause, law exceeds cosmos), E189 Mat 5:19, E262 Mat 5:20, E191 Gal 5:14, E249 Gal 5:19-21, N068 ginomai differs from pleroo.	Requires choosing one meaning of panta (all things) from multiple referents and reading heos an panta genetai as operative clause superseding heos an parelthe ho ouranos kai he ge.	2,5	Contradiction	pvj-10
I095	Pauls agreements with Jesus are primarily ethical while alleged disagreements are theological indicating Paul preserved Jesus ethics while replacing his theology.	I-B	FOR: E263-E264 (love=ethical), E271-E273 (forgiveness=ethical), E281-E283 (non-retaliation=ethical). AGAINST: E265-E266/N070 (Last Supper=theological), E267-E268/N071 (resurrection=theological), E278-E279/N072 (second coming=theological).	Requires classifying each agreement as ethical or theological. Several agreement areas are theological. Resolution: Strong against the claim.	2,5	Contradiction	pvj-20
I101	The SIS resolution protocol, when applied to all I-B items across the series, consistently resolved in favor of the Harmony reading because the Harmony side has more Plain-level textual support in every case. This could indicate genuine harmony, or it could indicate that the SIS methodology is structurally biased: since Paul wrote more total text than is attributed to Jesus in the Gospels, Pauls qualifying statements always outnumber Jesus more compressed statements, giving the Harmony side more Plain items to cite.	I-B	FOR (SIS shows genuine harmony): Pauls self-interpreting passages (Eph 2:8-10, Rom 6:14-15, Gal 5:6+5:14) are same-author same-passage consecutive-verse connections. Jesus own self-interpreting statements (Mat 19:26, Jhn 6:29, Jhn 14:15) also resolve on the Harmony side. AGAINST (SIS is structurally biased): Pauls epistolary genre inherently produces more qualifying statements than Gospel reported speech.	This identifies a methodological question about whether the SIS protocols consistent Harmony-direction results reflect textual reality or structural bias. Both the genuine harmony and structural bias readings cite textual observations.	2,5	Neutral	pvj-21
I010	The progressive-revelation framework (dispensationalism or covenant theology) explains the Israel-to-nations expansion as a planned divine program, making the audience difference part of God's predetermined plan rather than evidence of contradiction	I-C				Harmony	pvj-03
I020	The fact that Paul needed to defend his apostleship repeatedly indicates his authority was contested, consistent with his gospel being perceived as different.	I-C				Contradiction	pvj-02
I030	Jesus's commandment-keeping demands were addressed to pre-cross Jewish audiences operating under the Mosaic covenant, while Paul's 'not justified by works of the law' addresses the post-cross situation where the new covenant has been inaugurated. The two are not in contradiction because they address different dispensational moments.	I-C	E041/Mat 19:17: keep commandments. E032/Rom 3:28: justified by faith without deeds of law. The Gospels record Jesus's pre-crucifixion ministry to Jews; Paul's epistles address post-Pentecost Gentile-inclusive churches.	This applies a dispensational/salvation-historical framework that distinguishes pre-cross and post-cross covenant situations. The text does not state 'Jesus's commandment-keeping demand was for the old covenant only' or 'Paul's teaching applies to a different dispensation.' The framework is imported from systematic theology.	3	Harmony	pvj-07
I040	In Hellenistic Jewish usage, the distinction between koinos (common/profane) and akathartos (inherently unclean) may have become blurred, so Paul and Peter might use koinos to encompass what earlier usage divided into two categories. If so, Paul's 'nothing is koinos' could include Levitical categories.	I-C	E006 (Rom 14:14, koinos 3x); E118 (Acts 10:14, Peter distinguishes koinos kai akathartos); N025 (koinos and akathartos are distinct in NT usage)	Requires applying a historical-linguistic framework from outside the text. The NT text itself maintains the distinction: Peter uses both words with kai (and) in Acts 10:14, treating them as separate. The blurring hypothesis is from external sociolinguistic analysis, not from the text.	3	Contradiction	pvj-11
I069	Progressive revelation framework explains Israel-to-nations expansion as planned divine program: Abrahams promise to Israel mission to Jesus ministry to cross to Spirit-directed expansion	I-C	OT promises Gentile blessing through Abraham (Gal 3:8). Jesus ministers to Israel first then commands universal mission. Spirit directs expansion. Paul cites this framework (Rom 15:8-9; Gal 3:8).	Applies concept of progressive revelation from outside the text. Text does not use this term. Compatible with E/N items but adds external framework.	3	Harmony	pvj-15
I75	James epistle was written to correct misunderstanding of Paul teaching. People claimed faith bare assent without obedience and James corrects this abuse. James is not opponent but clarifier.	I-C	Jas 2:14 addresses faith a man says he has. Jas 2:19 devils believe. James does not mention Paul by name. Jas 1:1 addresses twelve tribes.	Applies external historical-literary theory about occasion of James writing. James does not reference Paul or any controversy about justification by faith.	3	Harmony	pvj-08
I088	Paul's use of sumphero (expedient/profitable) represents a pragmatic, consequentialist ethic categorically different from Jesus's deontological 'but I say unto you' commands. Paul reduces morality to beneficial outcomes; Jesus grounds it in divine authority.	I-C	E234 (Paul uses sumphero as qualifier). E246/E247 (Jesus uses 'But I say' formula). E257 (Jesus also uses sumphero in Mat 5:29 in same context).	Applies external philosophical framework (consequentialism vs deontology) not present in text. Undermined by Jesus himself using sumphero (Mat 5:29) in the Sermon on the Mount.	3	Contradiction	pvj-17
I093	The agreement areas are superficial. Paul agrees with Jesus only on broadly shared Jewish ethics while the distinctively Pauline doctrines (justification by faith apart from works, end of the law) represent the real substance of Pauls teaching which diverges from Jesus.	I-C	E263-E283 show agreement on specific topics. The claim that these are broadly shared Jewish principles requires a framework for evaluating which agreements are significant.	The text does not characterize its own teachings as superficial or distinctive. Requires an external judgment about which teachings represent Pauls real theology.	1,5	Contradiction	pvj-20
I018	Galatians 1:8 implies Paul's gospel could actually differ from the original and he is preemptively protecting his version.	I-D				Contradiction	pvj-02
I024	The scope of Paul's erga nomou is limited to ceremonial/boundary-marker observances (circumcision, food laws, calendar observance) because the Galatians context involves the Antioch incident about table fellowship and circumcision. Jesus's moral demands (Mat 7:21, 25:35-36) fall outside this category and therefore Paul does not exclude them.	I-D	Paul says not justified by works of the law (Gal 2:16). The Antioch incident concerned Peter withdrawing from Gentile table fellowship (Gal 2:11-14). AGAINST: Gal 3:10 refers to all things which are written in the book of the law, extending beyond boundary markers.	Applies an external historical-sociological framework (New Perspective on Paul) to limit the scope of erga nomou. The text of Gal 3:10 refers to all things in the book of the law, which is broader. The limitation requires importing a framework the text does not state.	3	Harmony	pvj-05
I062	Acts 5:29 represents Peters understanding but not necessarily Pauls. Paul may have held a more absolutist view of government submission than Peter did.	I-D	Peter says obey God rather than men Acts 5:29. Paul says be subject to higher powers Rom 13:1. But Pauls own practice contradicts unconditional submission Acts 16:37 22:25 25:11 23:3.	Requires overriding Pauls own practice N041 and introducing Paul vs Peter distinction not found in any text.	1,3	Contradiction	pvj-18
I73	James as Jesus brother Gal 1:19 represents Jesus own teaching against Paul. James emphasis on works aligns with Jesus do the will Mat 7:21. James authority as family member means his position trumps Paul.	I-D	Gal 1:19 James is Lords brother. Jas 2:24 by works justified. Mat 7:21 do the will. Gal 2:9 James gave Paul fellowship. Acts 15:19 James ruled not to trouble Gentiles.	Applies external authority-hierarchy framework not stated in text. Overrides cooperation evidence in Gal 2:9 and Acts 15:19.	3	Contradiction	pvj-08