[cover design by Theodore Schluenderfritz]
Page 5 — Footnote #8 cites “Acts 16:14.” This should be “Acts 16:4” instead.
Page 23 — Footnote #2 references 1 Cor 13:1; the actual footnote on page 22 refers, in fact, to 1 Cor 14:1.
Page 29 — Reference to Luke 2:42 near the middle of the page should be, instead, Acts 2:42.
Page 29 — Reference #6 cites Rom 16:17 for a reference to “quarreling.” The word does not appear in that verse. Most likely, it is meant to be Rom 13:13, but perhaps Titus 3:2 or 2 Cor 12:20. I probably had in mind Romans 13:13, but the previous two references mentioned also contain the word, as do 1 Cor 1:11 and 1 Tim 2:8. 1 Tim 3:3 and 2 Tim 2:24 have “quarrelsome”, while 2 Tim 2:23 and Titus 3:9 mention “quarrels” — all in a most negative fashion. Clearly, Paul has no patience for quarrels, and considers them to be serious sins. So my point is amply confirmed, though I erred in my lone citation in the book.
Page 35 — Footnotes #6 and #7 are transposed. Footnote #6 should be Acts 10:1-6 to correspond to the text on pg. 34 (“angel tells Cornelius to ask Peter…”); Footnote #7 should be 2 Peter 1:16–21 to correspond to the text (“Peter authoritatively interprets prophecy”).
Page 60-61 — Footnote #2 reads [Hebrews] “14:18” and “16:7” These are not references to the Epistle of Hebrews as indicated; instead, they are Revelation references — Rev 14:18; 16:7.
Page 79 — Under footnote #5, the reference to 2 John should, specifically, be 2 John 8. I probably should have made the cross-reference more specifically to 2 John 1:5-8, as all those verses have some application to the subject at hand: merit.
Page 81 — Footnote #2 is wrong: [Galatians] “10:12” cannot refer to Galatians because there are only six chapters in that book. I was mistakenly referring again to 1 Cor 10:12. To follow the method of most of the other adjoining footnotes (staying in the same book), the footnote should have been to Galatians 4:9: “but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more?” Other passages not mentioned here, that could have been, include 1 Sam 11:6; 18:11-12; Ezek 18:24; 33:12-13, 18; Col 1:23 (“provided that you continue in the faith, stable and steadfast, not shifting from the hope of the gospel which you heard”); and Heb 6:11-12 (“ show the same earnestness in realizing the full assurance of hope until the end”).
Page 98 — The reference “cf Jn 2:9” (Under “Who raised Jesus from the dead?”—Jesus Christ) refers to the wedding feast of Cana. The actual reference should be to John 2:19: “Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.'”
Page 101 — Under the question toward top of page, “Who is speaking to the Churches in Revelation 2 and 3”–under “Jesus Christ” the reference Rev 12:6 refers to the woman in the wilderness. This was a strange mistake. It should be Rev 2:18: “. . . The words of the Son of God . . .”
Page 110-111 — Footnote #2 refers to Luke 10:29 as an instance where the word for “brother” (Gr. adelphos) is used, translated in this case as “neighbor”. I find that the actual Greek word used is plesion. This was an unfortunate and ultimately erroneous reference because it is not adelphos in Greek (though at that point in the text I wasn’t yet referring specifically to adelphos. In any event, adelphos does indeed have a very wide latitude in meaning, as seen in the instances given in the immediate context. Examples of a use roughly equivalent to “neighbor” are numerous; for example: Matt 5:22-24; 7:3-5; 18:15; Acts 1:16 (Peter talking to about 120 people); Acts 22:1 (Paul addressing the Jewish accusers at his trial); 1 Jn 2:9-11; 3:10, 15; 4:20-21; 5:16, etc.
Likewise with Footnote #6—“disciples” is indicated to be the Greek word adelphos. In fact, however, it is the Greek mathetes. This is, unfortunately, true with regard to Matthew 23:1, but not for the other two references: Matt 12:49-50 and John 20:17. Again, it was a case of my blowing one particular reference but not at all being wrong in the general concept or argument being set forth (which is the far more important consideration). Jesus’ use of “brethren” or “brothers” for His own disciples (both the twelve and the larger sense of “follower” or Christian), is common: Matt 12:48; 23:8; Mk 1:33-35; Lk 22:32.
Updated on 19 February 2012.
Meta Description: Unfortunately, there were several errors in the paperback first edition of this book. I detail and correct them.
Meta Keywords: The One-Minute Apologist, Catholic apologetics, books by Dave Armstrong