An Exhaustively Cross Referenced Bible, Book 00 - Master Index

It bears witness to the grandeur of the human person created in God's image Gn 1: Greatness of the human person. In the Gospels the greatness of the human being stands out in the solicitude shown to him by God, more than that of the birds of heaven or the flowers of the fields Mt 6: It is hunger for the word of God that draws the crowds first to John the Baptist Mt 3: As the image of God, the human person is attracted towards God. Even the pagans are capable of great faith. It was the apostle Paul who deepened anthropological reflection.

One can scarcely imagine a greater dignity. The theme of the creation of the human person in God's image is treated by Paul in a multifaceted way. In 1 Co It is by contemplating the glory of the Lord that this resemblance is bestowed 2 Co 3: The greatness of the human person will then reach its culmination. The wretchedness of the human being. The wretched state of humanity appears in various ways in the New Testament. It is clear that earth is no paradise! The Gospels repeatedly give a long list of maladies and infirmities that beset people. Death strikes and gives rise to sorrow.

But it is especially moral misery that is the focus of attention. Humanity finds itself in a situation of sin that puts it in extreme danger. The preaching of John the Baptist reverberates with force in the desert. The passion of Jesus was then an extreme manifestation of the moral wretchedness of humanity. It is in Paul's Letter to the Romans that we find the most sombre description of the moral decay of humanity Rm 1: Their refusal to give glory to God and to thank him leads to complete blindness and to the worst perversions 1: Paul wants to show that moral decay is universal and that the Jew is not exempt, in spite of the privilege of knowing the Law 2: He supports his thesis by a long series of texts from the Old Testament which declares that all people are sinners 3: It is more in the nature of a theological intuition of what humans become without the grace of God: If sin were not universal, there would be some who would have had no need of redemption.

The Law did not bring with it a remedy for sin, for even if he recognises that the Law is good and wishes to keep it, the sinner is forced to declare: The power of sin avails of the Law itself to manifest its destructiveness all the more, by inciting transgression 7: And sin produces death 82 that provokes the sinner's cry of distress: Who will rescue me from this body of death?

Thus is manifested the urgent need of redemption. On a different note, but still quite forcefully, the Book of Revelation itself witnesses to the ravages of evil produced in the human world. Evil releases terrible calamities. But it will not have the last word. The salvation that comes from God is opposed to the proliferation of evil.

From the beginning of its history, with the Exodus from Egypt , Israel had experienced the lordas Liberator and Saviour: The miraculous crossing of the sea becomes one of the principal themes for praising God. One must be aware of the theological significance contained in the Old Testament formulations that express the Lord's intervention in this salvific event which was foundational for Israel: In the land of Canaan, continuing the experience of liberation from Egypt, Israel was once again the recipient of the liberating and salvific intervention of God.

Oppressed by enemy peoples because of its infidelity towards God, Israel called to him for help. In the anguished situation of the Exile — after the loss of the Land — Second Isaiah , a prophet whose name is unknown, announced to the exiles an unheard-of message: To the descendants of his chosen ones, Abraham and Jacob Is After the return of the exiles, seen as imminent by Second Isaiah and soon to become a reality — but not in a very spectacular manner — the hope of eschatological liberation began to dawn: In many of the Psalms, salvation takes on an individual aspect.

Caught in the grip of sickness or hostile intrigues, an Israelite can invoke the Lord to be preserved from death or oppression. He has confidence in the saving intervention of God Ps In some texts, salvation after death makes its appearance. Likewise, in Ps God then can not only subdue the power of death to prevent the faithful from being separated from him, he can lead them beyond death to a participation in his glory.

The Book of Daniel and the Deuterocanonical Writings take up the theme of salvation and develop it further. In the Old Testament, to bring about liberation and salvation, God makes use of human instruments, who, as we have seen, were sometimes called saviours, as God himself more often was. The very name of Jesus evokes the salvation given by God. The first Gospel draws attention to it early on and makes it clear that it has to do with spiritual salvation: In the Gospel of Luke, the angels announce to the shepherds: It can be said that in the Gospels, the Acts of the Apostles and in the uncontested Pauline Letters, the New Testament is very sparing in its use of the title Saviour.

The title, then, could become ambiguous. Furthermore, the notion of salvation, in the Greek world, had a strong individual and physical connotation, while the New Testament, in continuity with the Old, had a collective amplitude and was open to the spiritual. With the passage of time, the danger of ambiguity lessened. In Jesus' public life, his power to save was manifested not only in the spiritual plane, as in Lk Jesus cures sick people and heals them; 95 he observes: He has brought salvation of a different kind.

The relationship between salvation and the Jewish people becomes an explicit object of theological reflection in John: The perspective is eschatological. God is the Liberator and Saviour, above all, of an insignificant people — situated along with others between two great empires — because he has chosen this people for himself, setting them apart for a special relationship with him and for a mission in the world. The idea of election is fundamental for an understanding of the Old Testament and indeed for the whole Bible. The choice which the Lord made of Israel is manifest in the divine intervention to free it from Egypt and in the gift of the land.

Deuteronomy explicitly denies that the divine choice was motivated by Israel's greatness or its moral perfection: The only basis for God's choice was his love and faithfulness: At the same time, the importance of Israel's response to the divine initiative is underlined as well as the necessity of appropriate conduct. In this way, the theology of election throws light both on the distinctive status and on the special responsibility of a people who, in the midst of other peoples, has been chosen as the special possession of God, to be holy as God is holy.

In Deuteronomy, the theme of election not only concerns people. One of the more fundamental requirements of the book is that the cult of the Lord be celebrated in the place which the Lord has chosen. The election of the people appears in the hortatory introduction to the laws, but in the laws themselves, divine election is concentrated on one sanctuary. The chosen tribe is Judah in preference to Ephraim, the chosen person is David. Thus the Lord has chosen Jerusalem 2 Ch 6: For the Israelites in troubled and difficult times, when the future seemed closed, the conviction of being God's chosen people sustained their hope in the mercy of God and in fidelity to his promises.

During the Exile, Second Isaiah takes up the theme of election to console the exiles who thought they were abandoned by God Is The execution of God's justice had not brought an end to Israel's election, this remained solid, because it was founded on the election of the patriarchs. These texts clearly show that election, the basis of hope, brings with it a responsibility: The election of Israel does not imply the rejection of the other nations.

This understanding of election is typical of the Bible as a whole. In its teaching on Israel's election, Deuteronomy, as we have said, puts the accent on the divine initiative, but also on the demands of the relationship between God and his people. Faith in the election could, nevertheless, harden into a proud superiority. The prophets battled against this deviation. A message of Amos relativises the election and attributes to the nations the privilege of an exodus comparable to Israel's Am 9: Another message says that election brings with it, on God's part, a greater severity: Amos believes that the Lord had chosen Israel in a unique and special manner.

It expresses a personal relationship more intimate than simply intellectual knowledge. But this relationship brings with it specific moral demands. Because it is God's people, Israel must live as God's people.

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For Amos, it is clear that election means responsibility more than privilege. Obviously, the choice comes first followed by the demand. It is nonetheless true that God's election of Israel implies a high level of responsibility. By recalling this, the prophet disposes of the illusion that being God's chosen people means having a claim on God. The peoples' and their kings' obstinate disobedience provoked the catastrophe of the Exile as foretold by the prophets. This decree of God produced its effect 2 K But at the very moment when it was said: Jerusalem must be rebuilt; the prophet Haggai predicts for the rebuilt Temple a glory greater than that of Solomon's Temple Hg 2: In this way, the election was solemnly reconfirmed.

Matthew applies to Jesus the words of Micah where God speaks of Israel as my people; God says of the child born in Bethlehem: The choice of God and his fidelity to his chosen people is reflected later in the mission entrusted by God to Jesus: But the opposition Jesus encounters from the leaders brings about a change of perspective.

This word does not mean, however, the substitution of a pagan nation for the people of Israel. The promise of God's presence with his people which guaranteed Israel's election, is fulfilled by the presence of the risen Lord with his community. Later on, a great miracle performed by Jesus gives rise to the crowd's exclamation: Nevertheless, for Luke a certain tension remains because of the opposition encountered by Jesus. This opposition, however, comes from the people's leaders, not from the people themselves who are favourably disposed towards Jesus.

At the same time, there is an awareness that Israel's election is not an exclusive privilege. To newly converted pagans Paul does not hesitate to declare: Thus, the conviction of partaking in the divine election was communicated to all Christians. In the Letter to the Romans, Paul makes clear that for Christians who have come from paganism, what is involved is a participation in Israel's election, God's special people.

They have no need to boast to the prejudice of the branches. To the question of whether the election of Israel remains valid, Paul gives two different answers: It cannot, therefore, be said that God has rejected his people The New Testament never says that Israel has been rejected.

From the earliest times, the Church considered the Jews to be important witnesses to the divine economy of salvation. She understands her own existence as a participation in the election of Israel and in a vocation that belongs, in the first place, to Israel, despite the fact that only a small number of Israelites accepted it.

Therefore, it is the Jews who will first praise God among the nations; they will then invite the nations to rejoice with the people of God Paul himself recalls with pride his Jewish origins.

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In 2 Co It is true that in Ph 3: But the point he is making here is that these advantages, instead of leading to Christ, kept him at a distance from him. Other reasons are given later on in Rm 9: As we have seen, the election of Israel presents a double aspect: The Sinai covenant clearly shows this double aspect. As with the theology of election, that of the covenant is from beginning to end a theology of the people of the lord. Adopted by the lord as his son cf. The notion of covenant then, by its very definition, is opposed to an election of Israel that would automatically guarantee its existence and happiness.

Election is to be understood as a calling that Israel as a people is to live out. The establishment of a covenant demanded on Israel's part a choice and a decision every bit as much as it had for God. As well as being employed in the Sinai narrative Ex In each context, the word has different nuances of meaning. Promise to Noah Gn 9: No obligation is imposed on Noah or on his descendants.

God commits himself without reserve. This unconditional commitment on God's part towards creation is the basis of all life. The rainbow is to be a sign of God's promise. Promise to Abraham Gn According to Gn 15, the lordmakes a promise to Abraham expressed in these terms: The narrative makes no mention of a reciprocal obligation.

The unilateral character of the promise is confirmed by the solemn rite which precedes the divine declaration. It is a rite of self-imprecation: If Gn 15 were a covenant with reciprocal obligations, both parties would have to participate in the rite. But this is not the case: The notion of promise in Gn 15 is also found in Gn 17 joined to a commandment.

God imposes a general obligation of moral perfection on Abraham These promises are unconditional and differ from those of the Sinai covenant Ex It is a mark that identifies those who will benefit from God's promise. Those who do not bear that mark will be cut off from the people, because they have broken the bond Gn The Covenant at Sinai. The text of Ex The whole idea of covenant depends on this divine initiative. The redemption accomplished by the lordat the time of the Exodus from Egypt constitutes forever the foundation for fidelity and docility towards him.

The one acceptable response to this act of redemption is one of continual gratitude, which expresses itself in sincere submission. The acceptance of the proffered covenant includes, on the one hand, obligations and guarantees, on the other, a special status: The separation of the blood into two equal parts prepares for the celebration of the rite.

Half of the blood is poured on the altar, consecrated to God, while the other half is sprinkled on the assembled Israelites who are now consecrated as a holy people of the lordand preordained to his service. This relationship did not last. Israel adored the golden calf Ex The narrative recounting this infidelity and its consequences constitutes a reflection on the breaking of the covenant and its re-establishment.

The people have experienced the anger of God — he speaks of destroying them But the repeated intercession of Moses, the intervention of the Levites against the idolators God takes the initiative in re-establishing the covenant These chapters reflect the conviction that, from the beginning, Israel tended to be unfaithful to the covenant, but that God, on his part, always restored relations. The covenant of course is only a human way of conceiving the relationship of God with his people. As with all human concepts of this kind, it is an imperfect expression of the relationship between the divine and the human.

The objective of the covenant is defined simply: The covenant must not be understood simply as a bilateral contract, for God cannot be obligated in the same way as human beings. Nevertheless, the covenant allows the Israelites to appeal to God's fidelity. Israel has not been the only one to make a commitment. The lordcommits himself to the gift of the land as well as his own beneficent presence in the midst of his people.

This latter covenant is a promise of allegiance to the Lord 2 K Destined by God to be permanent Dt 7: The declaration of Dt 5: This verse gives a kind of key to interpreting the whole book. The temporal distance between the generations is abolished. Being an unconditional promise, the covenant with the house of David cannot be broken Ps If David's successor sins, God will punish him like a father punishes his sons, but he will not withdraw his favour 2 S 7: The perspective is very different from that of the Sinai covenant, where the divine favour is conditional: A new covenant in Jr In Jeremiah's time, Israel's inability to keep the Sinai covenant was manifested in a tragic manner, resulting in the capture of Jerusalem and the destruction of the Temple.

Coming after the breaking of the Sinai covenant, the new covenant makes possible a new beginning for the people of God. The prophetic message does not announce a change of law, but a new relationship with the Law of God, an interiorization. This stupendous innovation will be based on the Lord's gratuitous initiative: This shows that the oracle of the Book of Jeremiah commanded attention at the time of Jesus and Paul.

The theme of God's covenant with his people in the writings of the New Testament is placed in a context of fulfilment, that is, in a fundamental progressive continuity, which necessarily involves breaks at certain points. Continuity concerns above all the covenant relationship, while the breaks concern the Old Testament institutions that were supposed to establish and maintain that relationship.

In the New Testament, the covenant is established on a new foundation, the person and work of Christ Jesus; the covenant relationship is deepened and broadened, opened to all through Christian faith. The Synoptic Gospels and the Acts of the Apostles make little mention of the covenant. In the infancy gospels, the canticle of Zechariah Lk 1: The promise envisages the establishment of a reciprocal relationship Lk 1: But the words of Jesus also reveal a radical newness, for, whereas the Sinai covenant included a ritual of sprinkling with the blood of sacrificed animals, Christ's covenant is founded on the blood of a human being who transforms his death as a condemned man into a generous gift, and thereby makes this rupture into a covenant event.

Yet, it is in continuity with another Old Testament text, the prophetic message of Jr The words of Jesus over the cup proclaim that the prophecy in the Book of Jeremiah is fulfilled in his Passion. In the Acts of the Apostles 3: Peter addresses the Jews 3: The universal scope of the covenant is thereby expressed. The Book of Revelation presents a characteristic development: The Letters of Paul discuss the issue of the covenant more than once. The covenant-law is later and provisional Ga 3: The covenant-promise is prior and definitive Ga 3: From the beginning it has a universal openness.

Israel continues to be in a covenant relationship and remains the people to whom the fulfilment of the covenant was promised, because their lack of faith cannot annul God's fidelity Rm Even if some Israelites have observed the Law as a means of establishing their own justice, the covenant-promise of God, who is rich in mercy Rm Continuity is underlined by affirming that Christ is the end and the fulfilment to which the Law was leading the people of God Ga 3: The Pauline Letters, then, manifest a twofold conviction: For Christ has overcome all obstacles by his redemptive obedience Heb 5: In this way, the covenant announced and prefigured in the Old Testament is fulfilled.

It is not simply a renewal of the Sinai covenant, but the establishment of a covenant that is truly new, founded on a new base, Christ's personal sacrificial offering cf. The Pauline discourse in Ac The conclusion which flows from all these texts is that the early Christians were conscious of being in profound continuity with the covenant plan manifested and realised by the God of Israel in the Old Testament. Israel continues to be in a covenant relationship with God, because the covenant-promise is definitive and cannot be abolished.

This is why, from apostolic times, the Church had to define itself in relation to the Law, following the example of Jesus himself, who gave it its proper significance by virtue of his authority as Son of God. Israel's Law and cult are developed throughout the Old Testament. The different collections of laws can also serve as guides for the chronology of the Pentateuch.

The gift of the Law. The Law is, first of all, God's gift to his people. The gift of the Law is the subject of a main narrative of composite origin, and of complementary narratives among which, 2 K , has a special place because of its importance for the Deuteronomist. These theophanies, together with the covenant, signify a special grace for the people, present and future, and the laws revealed at that moment in time are their lasting pledge.

But the narrative traditions also link the gift of the Law with the breaking of the covenant, that result from violation of the monotheism prescribed in the Decalogue. The laws contain moral precepts ethical , juridical legal , ritual and cultural a rich assemblage of religious and profane customs. They are of a concrete nature, expressed sometimes as absolutes e. They then have the status of precedent and serve as analogies for comparable situations, giving rise to the later development of jurisprudence, called halakah, the oral law, later called the Mishna. Many laws have a symbolic meaning, in the sense that they illustrate concretely invisible values such as equity, social harmony, humanitarianism, etc.

Not all laws are to be applied, some are school texts for the formation of future priests, judges and other functionaries; others reflect ideas inspired by the prophetic movement. From a historical point of view, biblical laws are the result of a long history of religious, moral and juridical traditions. They contain many elements in common with the Ancient Near Eastern civilisation. Seen from a literary and theological aspect, they have their source in the God of Israel who has revealed them either directly the Decalogue according to Dt 5: The Decalogue is really a collection separate from the other laws.

Its first appearance describes it as the totality of the conditions necessary to ensure freedom for Israelite families and to protect them from all kinds of oppression, idolatry, immorality and injustice.

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The exploitation experienced by Israel in Egypt must never be reproduced in Israel itself, in the exploitation of the weak by the strong. On the other hand, the provisions of the Covenant Code and of Ex Since the Law is Israelite and Jewish, it is therefore a specific and determinate one, adopted to a particular historical people. But it has also an exemplary value for the whole of humanity Dt 4: For this reason, it is an eschatological good promised to all the nations because it will serve as an instrument of peace Is 2: It embodies a religious anthropology and an ensemble of values that transcend both the people and the historical conditions of which the biblical laws are in part the product.

As a manifestation of the all-wise divine will, the commandments become more and more important in the social and individual life of Israel. The Law becomes omnipresent there, especially from the time of the Exile 6th c. The Psalms, Sirach and Baruch are witnesses within the Scriptures themselves. In observing that Law, believing Jews found therein their joy and their blessings, and participated in the universal creative wisdom of God.

This wisdom revealed to the Jewish people is superior to the wisdom of the nations Dt 4: Matthew, Paul, the Letter to the Hebrews and James devote an explicit theological reflection to the significance of the Law after the coming of Jesus Christ. The Gospel of Matthew reflects the situation of the Matthean ecclesial community after the destruction of Jerusalem 70 A.

Jesus affirms the permanent validity of the Law Mt 5: Jesus insists on the double commandment of love of God Dt 6: Along with the Law, Jesus, the new Moses, imparts knowledge of God's will to mankind, to the Jews first of all, then to the nations as well Mt The Pauline theology of the Law is rich, but imperfectly unified. This is due to the nature of the writings and to a process of thinking still being worked out in a theological terrain not yet explored in depth.

Paul's reflection on the Law was sparked by his own personal spiritual experience and by his apostolic ministry. By his spiritual experience: Through his apostolic experience: A positive response would have been disastrous for Paul's apostolate. Wrestling with this problem, he was not content with pastoral considerations: Paul becomes acutely aware that the coming of Christ demands that he redefine the function of the Law.

Henceforth, what is to be the role of the Law? Paul struggled to give an answer. He is aware of the positive function of the Law: It is one of Israel's privileges Rm 9: According to Ph 3: On the other hand, the Law automatically opens up the possibility of a contrary choice: If, according to 1 Co Consequently, the ministry of Moses could be called a ministry of death 2 Co 3: Nevertheless, this ministry was surrounded by a glory splendour coming from God so that Israelites could not even look on the face of Moses 3: This glory loses its lustre by the very fact that a superior glory 3: He is not against works of faith — which, elsewhere, often coincide with the Law's content — works made possible by a life-giving union with Christ.

Paul is aware that the coming of Christ has led to a change of regime. Christians no longer live under the Law, but by faith in Christ Ga 3: As regards the central contents of the Law the Decalogue and that which is in accordance with its spirit , Ga 5: Paul adds that the Law is not contrary to this 5: According to Rm 8: One of the reasons for redemption was precisely to obtain this fulfilment of the Law!

In the Letter to the Hebrews , the Law appears as an institution that was useful in its time and place. Only the mediation of Christ is efficacious 9: Christ is a High Priest of a new kind 7: In saying this, the author echoes Paul's teaching according to which Christians are no longer under the Law's regime, but under that of faith in Christ and of grace. For James , as for the Christian community at large, the moral demands of the Law continue to serve as a guide 2: This last example shows the variety of positions in relation to the Law expressed in the New Testament, and their fundamental agreement.

James does not announce, like Paul and the Letter to the Hebrews, the end of the Law's reign, but he agrees with Matthew, Mark, Luke and Paul in underlining the priority not only of the Decalogue but also the precept of love of neighbour Lv The New Testament then depends on the Old. It is read in the light of Christ, who has confirmed the precept of love and has given it a new dimension: The Law is thereby more than fulfilled. Prayer and Cult, Jerusalem and Temple. In the Old Testament, prayer and cult occupy an important place because these activities are privileged moments of the personal and communal relationship of the Israelites with God who has chosen and called them to live within his Covenant.

Prayer and cult in the Pentateuch. The narratives show typical situations of prayer, especially in Gn Cries of distress During the Exodus, Moses intercedes and the people are saved from extermination As a primary source for the knowledge of the institutions, the Pentateuch assembles aetiologies that explain the origin of places, times and sacred institutions. Places like Shechem, Bethel, Mamre, Beersheeba. The cult is a gift from the Lord. Many texts in the Old Testament insist on this perspective.

The revelation of God's name is purely gratuitous Ex 3: It is the Lord who makes possible the celebration of sacrifices, because it is he who makes available the blood of animals for this purpose Lv Before becoming the people's offering to God, the first-fruits and the tithes are God's gift to the people Dt It is God who institutes priests and Levites and designs the sacred utensils Ex The collections of the Law cf.

The fundamental distinctions between pure and impure, on the one hand, and holy and profane, on the other, serve to organise space and time, even to the details of daily life, and consequently social and individual living is regulated. Impurity places the affected persons and things outside the socio-cultic space, while what is pure is completely integrated with it. Ritual activity includes multiple purifications to re-integrate the impure into the community.

The holy or the sacred is the domain of God. Sacred space is always set apart. Sacred time restricts profane employment prohibition of work, the sabbath day, sowing and reaping during the sabbatical year. It corresponds to the return of the created order to its original state before it was delivered to mankind. Space, persons and sacred things must be made holy consecrated. Consecration removes what is incompatible with God, impurity and sin, which are opposed to the Lord.

The cult includes multiple rites of pardon expiations to restore holiness, which implies that God is near. The purpose of the cult is that the people be made holy — through expiation, purification and consecration — and be at the service of God. Prayer and cult in the Prophets. The book of Jeremiah contributes a lot to the appreciation of prayer. Among the pre-exilic prophets, we notice one prominent feature — repeated condemnation of liturgical sacrifices and even of prayer itself.

Their aim is to denounce the contradiction between the conduct of the participants and the holiness of God which they claim to be celebrating. Prayer and cult in the other Writings. Three poetical books are of immense importance for the spirituality of prayer. In fact, the impression given is if the Hebrew Bible has retained so few developments on prayer, it is to concentrate all the beams of light on one particular collection. The Psalter is the one irreplaceable key to reading not only the whole life of the Israelite people, but the whole of the Hebrew Bible itself.

Elsewhere, the Writings contain little more than vague general principles and some samples of more or less elaborated hymns and prayers. An attempt can be made to classify the Psalms around four central axes that retain a universal value in all times and cultures. Most of the Psalms revolve around the axis of liberation.

The dramatic sequence appears to be stereotyped, whether rooted in personal or collective experiences. The experience of the need for salvation reflected in biblical prayer covers a wide range of situations. Other prayers revolve around the axis of wonder. They foster a sense of wonder, contemplation and praise.

Excellent for home school use. Unmatched in any other study Bible, these notes have been crafted to reflect the most current conservative Bible scholarship. Icons highlight notes of special interest in the areas of character study, archaeology, and personal application. This Bible cannot be imprinted. The same natural oils that make this leather so supple also prevent foil stamping from adhering properly.

Right there on the page beside the Bible text are helpful charts, and maps, along with thousands of study notes personally written by Dr. The best-known of all topical Bibles has been a bestseller for more than 75 years! This edition also features a useful Scripture index. The Hendrickson Topical Bible: A Survey of Essential Christian Doctrines.

Scripture passages are quoted in full from the NIV text. Expository Dictionary of Bible Words. The Expository Dictionary of Bible Words gives you the fruits of a working knowledge Hebrew and Greek without the years of language study. This book is more than just a handy alphabetical guide to the English translation of the Hebrew and Greek words used in both Testaments.

Each article is divided into two sections: Old Testament Hebrew words and New Testament Greek words with an entry for the Hebrew or Greek word along with its transliteration, translation, range of meaning s , and comments on its use in different biblical contexts. A comprehensive system of cross-references aids the reader in finding different words as well as discussions of related words and themes.

This one-volume edition of a beloved classic features a trimmer size, and includes everything from the original multivolume commentary! Only the KJV text has been eliminated to save space. Print is very small. In this edition, longstanding errors from the original have been corrected and omissions filled in as well as word studies have been simplified and special care has been taken to maximize the thoroughness and ease of use. The larger type makes this concordance easy to read.

All back-end infrastructure services compute, storage, network leverage the native Nutanix services. No need to deploy Nova Compute hosts, etc. The platform exposes APIs for these services which the controller communicates with then translates them into native Acropolis API calls. OpenStack is composed of a set of components which are responsible for serving various infrastructure functions. In the following sections we will go through some of the main OpenStack components and how they are integrated into the Nutanix platform.

Nova is the compute engine and scheduler for the OpenStack platform. The Nova scheduler decides which compute host i. Acropolis OVM to place the instances based upon the selected availability zone. These requests will be sent to the selected Acropolis OVM which will forward the request to the target host's i. Acropolis cluster Acropolis scheduler. The Acropolis scheduler will then determine optimal node placement within the cluster.

Individual nodes within a cluster are not exposed to OpenStack. As you can see from the previous image the full cluster resources are seen in a single hypervisor host. Swift in an object store used to store and retrieve files. These volumes are attached to the instance s directly as block devices as compared to in-guest. Glance is the image store for OpenStack and shows the available images for provisioning.

Images can include ISOs, disks, and snapshots. The Image Repo is the repository storing available images published by Glance. These can be located within the Nutanix environment or by an external source. Glance is enabled on a per-cluster basis and will always exist with the Image Repo. When Glance is enabled on multiple clusters the Image Repo will span those clusters and images created via the OpenStack Portal will be propagated to all clusters running Glance.

Those clusters not hosting Glance will cache the images locally using the Image Cache. For larger deployments Glance should run on at least two Acropolis Clusters per site. This will provide Image Repo HA in the case of a cluster outage and ensure the images will always be available when not in the Image Cache. In this case the Image Cache will be leveraged on the target Acropolis Cluster s to cache the image locally for any subsequent provisioning requests for the image. Neutron is the networking component of OpenStack and responsible for network configuration.

Neutron will assign IP addresses to instances when they are booted. For large scale cloud deployments it is important to leverage a delivery topology that will be distributed and meet the requirements of the end-users while providing flexibility and locality. For larger deployments it is recommended to have multiple Acropolis OVMs connected to the OpenStack Controller abstracted by a load balancer. The OVM s don't contain any state information allowing them to be scaled. We will cover importing this using the Images API.

It is possible to deploy this VM anywhere, not necessarily on a Acropolis cluster. Both deployment modes will be covered in the following sections. You can use in any mode and also switch between modes. The following steps cover the OVM-allinone deployment. The following steps cover the OVM-services deployment. If non-default passwords were used for the OpenStack controller deployment, we'll need to update those:. Find Glance service id keystone service-list grep glance Will look similar to the following: Find Neutron service id keystone service-list grep neutron Will look similar to the following: First we will edit Nova.

A list of the glance api servers available to nova. Next we will edit Cinder. Comment out the following lines in cinder. After the files have been edited we will restart the Nova and Cinder services to take the new configuration settings. The services can be restarted with the following commands below or by running the scripts which are available for download.

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Restart Nova services service openstack-nova-api restart service openstack-nova-consoleauth restart service openstack-nova-scheduler restart service openstack-nova-conductor restart service openstack-nova-cert restart service openstack-nova-novncproxy restart OR you can also use the script which can be downloaded as part of the helper tools: Puppet is a lifecycle configuration management LCM tool enabling devops, security and compliance, and programmatic control and the infrastructure and app stacks. Acropolis is a back-end service that allows for workload and resource management, provisioning, and operations.

Its goal is to abstract the facilitating resource e. This gives workloads the ability to seamlessly move between hypervisors, cloud providers, and platforms. The figure highlights an image illustrating the conceptual nature of Acropolis at various layers:. The Volumes API and read-only operations are still supported on all.

For a video explanation you can watch the following video: Together, a group of Nutanix nodes forms a distributed system Nutanix cluster responsible for providing the Prism and Acropolis capabilities. All services and components are distributed across all CVMs in a cluster to provide for high-availability and linear performance at scale.

These techniques are also applied to metadata and data alike. By ensuring metadata and data is distributed across all nodes and all disk devices we can ensure the highest possible performance during normal data ingest and re-protection. This enables our MapReduce Framework Curator to leverage the full power of the cluster to perform activities concurrently. Sample activities include that of data re-protection, compression, erasure coding, deduplication, etc. As the number of nodes in a cluster increases cluster scaling , certain activities actually become more efficient as each node is handling only a fraction of the work.

The controller VM is where the vast majority of the Nutanix software and logic sits and was designed from the beginning to be an extensible and pluggable architecture. A key benefit to being software-defined and not relying upon any hardware offloads or constructs is around extensibility. This means that the deployment of a new feature e.

This also allows newer generation features to be deployed on legacy hardware models. To get these features, you perform a rolling upgrade of the Nutanix software version while the workload is running, and you now have deduplication. In the future, there is the ability to create new adapters for various workloads and hypervisors HDFS, etc. And again, all of this can be deployed via a software update. Since all features are deployed in software, they can run on any hardware platform, any hypervisor, and be deployed through simple software upgrades.

The following figure shows a logical representation of what this software-defined controller framework looks like:. For a visual explanation you can watch the following video: The user-facing Nutanix product is extremely simple to deploy and use. The following is a detailed view of the main Nutanix Cluster components don't worry, no need to memorize or know what everything does:. Similar to other components which have a Master, if the Acropolis Master fails, a new one will be elected. Efficient scheduling of resources is critical to ensure resources are effectively consumed.

This ensures that resources are effectively consumed and end-user performance is optimal. The original Acropolis Scheduler had taken care of the initial placement decisions since its release. With its release in Asterix, the Acropolis Dynamic Scheduler expands upon this to provide runtime resources optimization. The dynamic scheduler runs consistently throughout the day to optimize placement currently every 15 minutes Gflag: Estimated demand is calculated using historical utilization values and fed into a smoothing algorithm.

This estimated demand is what is used to determine movement, which insures a sudden spike will not skew decisions. Unless there is contention for resources there is no positive gain from "balancing" workloads. In fact by forcing unnecessary movement we cause additional requisite work e. The Acropolis Dynamic Scheduler does just this, it will only invoke workload movement if there is expected contention for resources, not because of skew.

Acropolis DSF works in a different way and works to ensure uniform distribution of data throughout the cluster to eliminate hot spots and speed up rebuilds. To learn more of DSF, check out the 'disk balancing' section. The scheduler will make its best effort to optimize workload placement based upon the prior items. The system places a penalty on movement to ensure not too many migrations are taking place.

This is a key item as we want to make sure the movement doesn't have any negative impacts on the workload. After a migration the system will judge it's "effectiveness" and see what the actual benefit is. This learning model can self-optimize to ensure there is a valid basis for any migration decision. This section will cover the techniques allowing us to perform different types of upgrades in a non-disruptive manner. During the pre-upgrade checks, the following items are verified. This must complete successfully before an upgrade can continue.

Once the pre-upgrade checks have been completed, the system will upload the upgrade software binaries to two nodes in the cluster. This is done for fault-tolerance and to ensure if one CVM is rebooting the other is available for others to pull the software from. When an AOS upgrade occurs, we perform the upgrade on the non-active partition. When the upgrade token is received it will mark the upgraded partition as the active partition and reboot the CVM into the upgraded version.

This ensures only one CVM reboots at a time.

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A common question is what happens if the upgrade is unsuccessful or has an issue partially through the process? In the event some upgrade issue occurs we will stall the upgrade and not progress. The Nutanix software is designed to work indefinitely in a mixed mode between supported upgrade versions. For example, if the cluster is running x.

This is actually what occurs during the upgrade process. For example, if you have a 4 node cluster on x. This process will continue and CVMs will reboot into x. Formatting of the drives with a filesystem and associated overheads has also been taken into account. The sizing for OpLog is done dynamically as of release 4. The values used are assuming a completely utilized OpLog.

When evaluating the Remaining GiB capacities, do so from the top down. Nutanix Home is mirrored across the first two SSDs to ensure availability. Security is a core part of the Nutanix platform and was kept in mind from day one. The system ships secure from the factory, rather than being an afterthought requiring end-users to "harden" the platform. This new innovation checks all components of the documented security baselines STIGs , and if found to be non-compliant, sets it back to the supported security settings without customer intervention.

Run on a single CVM sudo salt-call state. The list below gives all commands and functions:. By default the DoD knowledge of consent login banner is used. To utilize a custom banner follow the following steps run as the Nutanix user on any CVM:. This command enables or disables the Department of Defense DoD knowledge of consent login banner when loging in to any Nutanix hypervisor. Once you've added some key s and have validated access with them, you can disable password based login, by un-checking 'Enable Remote Login with Password.

Data encryption is a method that allows parties to encode data in a manner that only those who are authorized can make sense of the data, making it unintelligible for anyone who is unauthorized. For example, if I have a message I want to send to someone and ensure only they can read it, I can encrypt the message plaintext with a cipher key and send them the encrypted message ciphertext.

If this message is stolen or intercepted the attacker can only see the ciphertext which is mostly useless without having the cipher to decipher the message. Once the desired party has received the message they can decrypt the message using the key we have given them. The following sections will describe how Nutanix manages data encryption and its key management options.

This encryption is configured at either the cluster or container level, and is dependent on the hypervisor type:. You can view the encryption state of the cluster by navigating to 'Data-at-Rest Encryption' in the settings menu gear icon. This will provide the current status and allow you to configure encryption if not currently enabled. Nutanix software encryption provides native AES data-at-rest encryption.

As data is written OpLog and Extent Store the data is encrypted before it is written to disk at the checksum boundary. Since we encrypt the data after we've applied any deduplication or compression, we ensure that all space savings from those methods are maintained.

Put simply, deduplication and compression ratios will be the exact same for encrypted or non-encrypted data. When data is read we will read the encrypted data from disk at the checksum boundary, decrypt and return the data to the guest. SED encryption works by splitting the storage device into "data bands" which can be in an secured or un-secured state.

In the case of Nutanix, the boot and Nutanix Home partitions are trivially encrypted. All data devices and bands are heavily encrypted with big keys to level-2 standards. When the cluster starts it will call out to the KMS server to get the keys to unlock the drives. In order to ensure security no keys are cached on the cluster. Soft reboots of the CVM will not force this to occur. Nutanix provides native key management local key manager - LKM and storage capabilities introduced in 5. This was introduced to negate the need for a dedicated KMS solution and simplify the environment, however external KMS are still supported.

As mentioned in the prior section, key management is a very crucial piece of any data encryption solution. Multiple keys are used throughout the stack to provide a very secure key management solution. The service uses a FIPS Crypto module under certification , and key management is transparent to the end-user besides doing any key management activities e. The master key MEK is split and stored across all nodes in the cluster leveraging Shamir's Secret Sharing algorithm to allow for resiliency and security.

Once encryption has been enabled, it is recommended to take a backup of the data encryption key s DEK. If a backup is taken, it must be secured with a strong password and stored in a secure location. It automatically rotates the master key MEK every year, however, this operation can also be done on demand. More detail on how these nodes form a distributed system can be found in the next section. Any limits below this value would be due to limitations on the client side, such as the maximum vmdk size on ESXi. For a visual explanation, you can watch the following video: The OpLog is a shared resource, however allocation is done on a per-vDisk basis to ensure each vDisk has an equal opportunity to leverage.

VMs with multiple vDisk s will be able to leverage the per-vDisk limit times the number of disk s.

Write IO is deemed as sequential when there is more than 1. IOs meeting this will bypass the OpLog and go directly to the Extent Store since they are already large chunks of aligned data and won't benefit from coalescing. This is controlled by the following Gflag: All other IOs, including those which can be large e. Data is brought into the cache at a 4K granularity and all caching is done real-time e. Each CVM has its own local cache that it manages for the vDisk s it is hosting e. VM s running on the same node. When a vDisk is cloned e. This allows us to ensure that each CVM can have it's own cached copy of the base vDisk with cache coherency.

In the event of an overwrite, that will be re-directed to a new extent in the VM's own block map. This ensures that there will not be any cache corruption. Metadata is at the core of any intelligent system and is even more critical for any filesystem or storage array. In terms of DSF, there are a few key structs that are critical for its success:. In order to ensure metadata availability and redundancy a replication factor RF is utilized among an odd amount of nodes e. Upon a metadata write or update, the row is written to a node in the ring that owns that key and then replicated to n number of peers where n is dependent on cluster size.

A majority of nodes must agree before anything is committed, which is enforced using the Paxos algorithm. This ensures strict consistency for all data and metadata stored as part of the platform. Performance at scale is also another important struct for DSF metadata. This eliminates the traditional bottlenecks by allowing metadata to be served and manipulated by all nodes in the cluster.

When the cluster scales e. The Nutanix platform currently uses a resiliency factor, also known as a replication factor RF , and checksum to ensure data redundancy and availability in the case of a node or disk failure or corruption. As explained above, the OpLog acts as a staging area to absorb incoming writes onto a low-latency SSD tier.

This ensures that the data exists in at least two or three independent locations and is fault tolerant. For RF3, a minimum of 5 nodes is required since metadata will be RF5. OpLog peers are chosen for every episode 1GB of vDisk data and all nodes actively participate. Multiple factors play into which peers are chosen e. Data RF is configured via Prism and is done at the container level. While the data is being written, a checksum is computed and stored as part of its metadata. Data is then asynchronously drained to the extent store where the RF is implicitly maintained. In the case of a node or disk failure, the data is then re-replicated among all nodes in the cluster to maintain the RF.

Any time the data is read, the checksum is computed to ensure the data is valid. Stargate's scrubber operation will consistently scan through extent groups and perform checksum validation when disks aren't heavily utilized. This protects against things like bit rot or corrupted sectors. A minimum of 3 blocks must be utilized for block awareness to be activated, otherwise node awareness will be defaulted to. Common scenarios and the awareness level utilized can be found at the bottom of this section.

The 3-block requirement is due to ensure quorum. For example, a would be a block which holds 4 nodes. The reason for distributing roles or data across blocks is to ensure if a block fails or needs maintenance the system can continue to run without interruption. Within a block, the redundant PSU and fans are the only shared components. Rack awareness requires the administrator to define "racks" in which the blocks are placed. The following shows how this is configured in Prism:. As of Acropolis base software version 4. This was done to ensure clusters with skewed storage resources e.

With that stated, it is however still a best practice to have uniform blocks to minimize any storage skew. As mentioned in the Scalable Metadata section above, Nutanix leverages a heavily modified Cassandra platform to store metadata and other essential information. Cassandra leverages a ring-like structure and replicates to n number of peers within the ring to ensure data consistency and availability. Cassandra peer replication iterates through nodes in a clockwise manner throughout the ring.

Nutanix leverages Zookeeper to store essential configuration data for the cluster. Reliability and resiliency are key, if not the most important concepts within DSF or any primary storage platform. Contrary to traditional architectures which are built around the idea that hardware will be reliable, Nutanix takes a different approach: By doing so, the system is designed to handle these failures in an elegant and non-disruptive manner. The Nutanix hardware and QA teams undergo an exhaustive qualification and vetting process. As mentioned in the prior sections metadata and data are protected using a RF which is based upon the cluster FT level.

To learn more about how metadata is sharded refer to the prior 'Scalable Metadata' section. To learn more about how data is protected refer to the prior 'Data protection' section. As data is ingested into the system its primary and replica copies will be distributed across the local and all other remote nodes. By doing so we can eliminate any potential hot spots e. In the event of a disk or node failure where data must be re-protected, the full power of the cluster can be used for the rebuild. In this event the scan of metadata to find out the data on the failed device s and where the replicas exist will be distributed evenly across all CVMs.

With Nutanix and by ensuring uniform distribution of data we can ensure consistent write performance and far superior re-protection times. This also applies to any cluster wide activity e. Also, in the event of a failure where data must be re-protected, they will be limited by a single controller, a single node's disk resources and a single node's network uplinks. When terabytes of data must be re-replicated this will be severely constrained by the local node's disk and network bandwidth, increasing the time the system is in a potential data loss state if another failure occurs.

Being a distributed system, DSF is built to handle component, service, and CVM failures, which can be characterized on a few levels:. When there is an unplanned failure in some cases we will proactively take things offline if they aren't working correctly we begin the rebuild process immediately. Unlike some other vendors which wait 60 minutes to start rebuilding and only maintain a single copy during that period very risky and can lead to data loss if there's any sort of failure , we are not willing to take that risk at the sacrifice of potentially higher storage utilization.

We can do this because of a the granularity of our metadata b choose peers for write RF dynamically while there is a failure, all new data e. In this scenario data may be "over-replicated" in which a Curator scan will kick off and remove the over-replicated copies. Once that has occurred Hades will run S. If the tests pass the disk will be marked online, if they fail it will remain offline.

If Stargate marks a disk offline multiple times currently 3 times in an hour , Hades will stop marking the disk online even if S. In the event of a disk failure, a Curator scan MapReduce Framework will occur immediately. This substantially reduces the time required for re-protection, as the power of the full cluster can be utilized; the larger the cluster, the faster the re-protection. In the event of a node failure, a VM HA event will occur restarting the VMs on other nodes throughout the virtualization cluster. Similar to the case of a disk failure above, a Curator scan will find the data previously hosted on the node and its respective replicas.

Once the replicas are found all nodes will participate in the reprotection. In the event where the node remains down for a prolonged period of time 30 minutes as of 4. It will be joined back into the ring after it has been up and stable for a duration of time. You can also check data resiliency state via the cli: These should always be up to date, however to refresh the data you can kick off a Curator partial scan.

The system is designed to transparently handle these gracefully. The mechanism for this will vary by hypervisor. The rolling upgrade process actually leverages this capability as it will upgrade one CVM at a time, iterating through the cluster. In the event where the primary path fails, one of the other paths will become active. The Nutanix platform incorporates a wide range of storage optimization technologies that work in concert to make efficient use of available capacity for any workload.

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These technologies are intelligent and adaptive to workload characteristics, eliminating the need for manual configuration and fine-tuning. The Nutanix platform leverages a replication factor RF for data protection and availability. This method provides the highest degree of availability because it does not require reading from more than one storage location or data re-computation on failure. However, this does come at the cost of storage resources as full copies are required. To provide a balance between availability while reducing the amount of storage required, DSF provides the ability to encode data using erasure codes EC.

Similar to the concept of RAID levels 4, 5, 6, etc. In the case of DSF, the data block is an extent group and each data block must be on a different node and belong to a different vDisk. The number of data and parity blocks in a strip is configurable based upon the desired failures to tolerate. Pre-existing EC containers will not immediately change to block aware placement after being upgraded to 5. New EC containers will build block aware EC strips. This eliminates any computation overhead on reads once the strips have been rebuilt automated via Curator.

The previous table follows this best practice. The encoding is done post-process and leverages the Curator MapReduce framework for task distribution. In this scenario, we have a mix of both RF2 and RF3 data whose primary copies are local and replicas are distributed to other nodes throughout the cluster. When a Curator full scan runs, it will find eligible extent groups which are available to become encoded. Eligible extent groups must be "write-cold" meaning they haven't been written to for awhile.

This is controlled with the following Curator Gflag: After the eligible candidates are found, the encoding tasks will be distributed and throttled via Chronos. Once the data has been successfully encoded strips and parity calculation , the replica extent groups are then removed.

Erasure Coding pairs perfectly with inline compression which will add to the storage savings. Currently compression is one of the key features of the COE to perform data optimization. This includes data draining from OpLog as well as sequential data skipping it. This will allow for a more efficient utilization of the OpLog capacity and help drive sustained performance.

When drained from OpLog to the Extent Store the data will be decompressed, aligned and then re-compressed at a 32K aligned unit size as of 5. Offline compression will initially write the data as normal in an un-compressed state and then leverage the Curator framework to compress the data cluster wide. Normal data will be compressed using LZ4 which provides a very good blend between compression and performance.

For cold data, LZ4HC will be leveraged to provide an improved compression ratio. This will also increase the usable size of the SSD tier increasing effective performance and allowing more data to sit in the SSD tier. Also, for larger or sequential data that is written and compressed inline, the replication for RF will be shipping the compressed data, further increasing performance since it is sending less data across the wire.

After the compression delay configurable is met, the data is eligible to become compressed. Compression can occur anywhere in the Extent Store. Offline compression uses the Curator MapReduce framework and all nodes will perform compression tasks. Compression tasks will be throttled by Chronos. Streams of data are fingerprinted during ingest using a SHA-1 hash at a 16K granularity. Initially a 4K granularity was used for fingerprinting, however after testing 16K offered the best blend of deduplication with reduced metadata overhead. Deduplicated data is pulled into the unified cache at a 4K granularity.

Contrary to traditional approaches which utilize background scans requiring the data to be re-read, Nutanix performs the fingerprint inline on ingest. For duplicate data that can be deduplicated in the capacity tier, the data does not need to be scanned or re-read, essentially duplicate copies can be removed. To make the metadata overhead more efficient, fingerprint refcounts are monitored to track dedupability. Fingerprints with low refcounts will be discarded to minimize the metadata overhead. To minimize fragmentation full extents will be preferred for capacity tier deduplication.

In most other cases compression will yield the highest capacity savings and should be used instead. In cases where fingerprinting is not done during ingest e. As duplicate data is determined, based upon multiple copies of the same fingerprints, a background process will remove the duplicate data using the DSF MapReduce framework Curator. Any subsequent requests for data having the same fingerprint will be pulled directly from the cache. This was done to maintain a smaller metadata footprint and since the OS is normally the most common data.

However, unless the data is dedupable conditions explained earlier in section , stick with compression. The Disk Balancing section above talked about how storage capacity was pooled among all nodes in a Nutanix cluster and that ILM would be used to keep hot data local. The SSD tier will always offer the highest performance and is a very important thing to manage for hybrid arrays. Specific types of resources e. This means that any node within the cluster can leverage the full tier capacity, regardless if it is local or not.

As mentioned in the Disk Balancing section, a key concept is trying to keep uniform utilization of devices within disk tiers. This will free up space on the local SSD to allow the local node to write to SSD locally instead of going over the network. The data for down-migration is chosen using last access time. DSF is designed to be a very dynamic platform which can react to various workloads as well as allow heterogeneous node types: Ensuring uniform distribution of data is an important item when mixing nodes with larger storage capacities.