Add comprehensive Tetragrammaton resource page

Create dedicated resource page exploring the sacred four-letter name of God (YHWH).
This in-depth study covers:

- The Hebrew letters (yod-he-vav-he) and pronunciation history
- Etymology and theological meaning (I AM, self-existence, eternality)
- Jewish reverence and the practice of substituting Adonai
- Christ's identification with YHWH through "I AM" declarations
- Old Testament YHWH texts applied to Jesus in the New Testament
- Comprehensive sidenotes with Hebrew/Greek analysis
- Full integration with verse linking

The page includes:
- Extensive introduction establishing theological significance
- 4 major sections with rich scholarly content
- 9 key scripture passages with verse linking
- Enhanced sidenotes explaining Hebrew textual traditions
- Proper Tufte CSS styling and responsive design

Added to:
- Resources page in Theology category
- Sidebar navigation under Theology
- New template: tetragrammaton.html
- New route: /tetragrammaton

This resource provides encyclopedia-level depth on the most important
name in Scripture, examining its pronunciation, meaning, Jewish handling,
and Christological fulfillment.

🤖 Generated with [Claude Code](https://claude.com/claude-code)

Co-Authored-By: Claude <noreply@anthropic.com>

kjvstudy_org/server.py

@@ -2213,6 +2213,73 @@ def name_detail(request: Request, name_slug: str):
     )
 
 
+@app.get("/tetragrammaton", response_class=HTMLResponse)
+def tetragrammaton_page(request: Request):
+    """The sacred Tetragrammaton - YHWH"""
+    books = list(bible.iter_books())
+
+    tetragrammaton_content = {
+        "title": "The Tetragrammaton: יהוה",
+        "subtitle": "The Sacred Four-Letter Name of God",
+        "introduction": "The Tetragrammaton—from Greek <em>tetra</em> ('four') and <em>gramma</em> ('letter')—refers to the four Hebrew consonants יהוה (yod-he-vav-he) that constitute God's most sacred, intimate, and frequently used name in Scripture. This name appears approximately 6,828 times in the Hebrew Bible, far exceeding all other divine designations combined. Yet its precise pronunciation was lost centuries ago when Jewish reverence for God's holiness led to the practice of substituting <em>Adonai</em> ('Lord') whenever the name appeared in public reading. This unique combination of textual ubiquity and oral silence has made the Tetragrammaton one of Scripture's most studied yet mysterious elements.<br><br>The name's theological significance cannot be overstated. When Moses encountered God at the burning bush and asked His name, God replied with the enigmatic declaration 'I AM THAT I AM' (<em>Ehyeh Asher Ehyeh</em>), then instructed Moses to tell Israel that 'YHWH' (<em>Yahweh</em>)—derived from the Hebrew verb 'to be'—had sent him. This name reveals God as the self-existent, eternal, unchanging one whose being is underived and necessary. Unlike pagan deities whose existence depended on nature or human worship, YHWH exists absolutely, independently, eternally. He is the great 'I AM'—the one who was, who is, and who forever shall be.<br><br>Throughout the Old Testament, YHWH functions as God's covenant name, emphasizing His personal relationship with Israel, His faithfulness to promises, and His redemptive character. While <em>Elohim</em> stresses power and creative might, YHWH emphasizes intimacy, covenant, and salvation. This is the name by which God swore oaths to the patriarchs, redeemed Israel from Egypt, dwelt among His people in the tabernacle, and promised eternal faithfulness. Understanding the Tetragrammaton is essential for grasping the nature of biblical revelation, the person of God, and the foundation of the covenant relationship.",
+        "sections": [
+            {
+                "heading": "The Hebrew Letters and Original Pronunciation",
+                "content": "The four consonants comprising the Tetragrammaton are יהוה, transliterated as YHWH or JHVH (depending on transcription conventions). From right to left in Hebrew: <strong>י</strong> (yod), <strong>ה</strong> (he), <strong>ו</strong> (vav), <strong>ה</strong> (he). Ancient Hebrew was written without vowels; readers supplied vowel sounds from context and oral tradition. However, by the intertestamental period (roughly 3rd century BC), Jewish reverence for God's holiness had elevated the Tetragrammaton to such sacredness that pronouncing it became restricted to specific liturgical contexts—particularly the high priest's utterance on Yom Kippur in the Holy of Holies.<label for=\"sn-letters\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-letters\" class=\"margin-toggle\"/><span class=\"sidenote\">The individual letters carry symbolic significance in Jewish tradition: <strong>yod</strong> (י), the smallest Hebrew letter, represents humility and the hidden presence of God—He who is infinitely great condescends to be infinitely small. <strong>He</strong> (ה) appears twice, representing divine revelation and response—God revealing Himself and humanity's answering worship. <strong>Vav</strong> (ו) functions as a connector ('and'), symbolizing God's joining of heaven and earth, divine and human. Some kabbalistic interpretations see the letters' forms as depicting creation: yod as the primordial point, he as expansion, vav as connection, he as rest—the divine breath animating creation.</span><br><br>When public reading of Scripture avoided pronouncing YHWH by substituting <em>Adonai</em>, the original pronunciation was not transmitted to subsequent generations. By the time the Masoretes (medieval Jewish scholars, 6th-10th centuries AD) added vowel pointing to preserve pronunciation of the Hebrew text, the Tetragrammaton's vocalization had been lost for centuries. Consequently, the Masoretes placed the vowels of <em>Adonai</em> (ă-ō-ā) under YHWH's consonants as a perpetual reminder (<em>qere perpetuum</em>) to readers to say <em>Adonai</em> instead of attempting to pronounce the Tetragrammaton itself.<br><br>Christian scholars in the Middle Ages, unfamiliar with this convention, combined YHWH's consonants with <em>Adonai's</em> vowels, producing the hybrid form 'Jehovah' (or 'Iehovah' in Latin). While this rendering became traditional in English translations (appearing in the KJV at Exodus 6:3, Psalm 83:18, Isaiah 12:2, 26:4), modern scholarship recognizes it as a conflation rather than the original pronunciation. Based on Greek transcriptions in early Christian writers, comparative Semitic philology, and theophoric names (names containing the divine name, like Yehonathan='YHWH has given'), scholars reconstruct the pronunciation as 'Yahweh' (יַהְוֶה). While this reconstruction remains uncertain, 'Yahweh' represents the scholarly consensus regarding the name's likely vocalization in ancient Israel.",
+                "verses": [
+                    {"reference": "Exodus 3:13-15", "text": "And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations."}
+                ]
+            },
+            {
+                "heading": "Etymology and Theological Meaning",
+                "content": "The Tetragrammaton derives from the Hebrew verb הָיָה (<em>hayah</em>), meaning 'to be,' 'to exist,' 'to become,' or 'to happen.' God's self-revelation at the burning bush—'I AM THAT I AM' (אֶהְיֶה אֲשֶׁר אֶהְיֶה, <em>Ehyeh Asher Ehyeh</em>)—employs the first-person imperfect form of this verb, literally meaning 'I will be what I will be' or 'I am what I am.' The Tetragrammaton (יהוה) is the third-person form, meaning 'He is' or 'He causes to be.' This etymology reveals profound theological truths about God's nature.<br><br><strong>First, absolute self-existence.</strong> God's being is underived, uncaused, independent of all else. While creatures exist contingently (dependent on God for existence), God exists necessarily. He is the only being whose non-existence is impossible, whose existence is essential to His nature rather than granted by another. 'Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God' (Psalm 90:2). YHWH declares, 'I am the first, and I am the last; and beside me there is no God' (Isaiah 44:6).<label for=\"sn-etymology\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-etymology\" class=\"margin-toggle\"/><span class=\"sidenote\">Alternative etymological theories exist but command less scholarly support: (1) derivation from an Arabic root meaning 'to blow' or 'to fall' (suggesting storm-god origins)—rejected because it fails to account for biblical usage and meaning; (2) connection to an alleged Northwest Semitic deity 'Yahwi'—speculative and unsupported by textual evidence; (3) causative interpretation: 'He who causes to be,' emphasizing God as Creator—grammatically possible but the simple 'He is' better fits Exodus 3:14's context. The verb הָיָה never denotes static being but dynamic, active existence—God is dynamically, actively, powerfully present, not abstractly existent.</span><br><br><strong>Second, eternal unchangeableness.</strong> The divine 'I AM' transcends time. Past, present, and future merge in God's eternal now. He does not become; He simply is. 'For I am the LORD, I change not; therefore ye sons of Jacob are not consumed' (Malachi 3:6). While creation changes, experiences time sequentially, moves from potentiality to actuality, God exists in perfect, complete actuality—the same yesterday, today, and forever (Hebrews 13:8). His purposes stand firm (Isaiah 46:10); His covenant endures forever (Psalm 111:9); His word remains eternally (Isaiah 40:8).<br><br><strong>Third, covenant faithfulness.</strong> God's immutability grounds His reliability. Because He is 'I AM,' His promises stand sure. What He has sworn, He will perform; what He has purposed, He will accomplish. Exodus 6:2-8 links the Tetragrammaton directly to covenant faithfulness: though the patriarchs knew God as El Shaddai, the Exodus generation would experience Him as YHWH—the covenant-keeping God who remembers His oath to Abraham, Isaac, and Jacob, who redeems His people from bondage, who brings them into the promised land. The name YHWH assures Israel that God's character guarantees His commitments.<br><br><strong>Fourth, dynamic presence and activity.</strong> Unlike Greek philosophical concepts of static, unmoved divinity, the Hebrew <em>hayah</em> conveys active, dynamic being. YHWH is not distant or detached but actively present with His people, working in history, accomplishing redemption. 'And I will take you to me for a people, and I will be to you a God' (Exodus 6:7)—YHWH's being involves relationship, covenant, presence. He is 'God with us' (Immanuel), dwelling among His people, tabernacling with them, revealing His glory, manifesting His presence.",
+                "verses": [
+                    {"reference": "Exodus 6:2-8", "text": "And God spake unto Moses, and said unto him, I am the LORD: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: and I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD."},
+                    {"reference": "Psalm 90:2", "text": "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God."},
+                    {"reference": "Malachi 3:6", "text": "For I am the LORD, I change not; therefore ye sons of Jacob are not consumed."}
+                ]
+            },
+            {
+                "heading": "Jewish Reverence and the Practice of Substitution",
+                "content": "The Tetragrammaton's sacredness in Jewish tradition stems from the third commandment: 'Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain' (Exodus 20:7). Interpreting this prohibition broadly, Jewish teachers developed stringent safeguards around pronouncing the divine name. By the intertestamental period, YHWH was pronounced only by priests during temple service, and exclusively by the high priest during the Yom Kippur liturgy when he entered the Holy of Holies and pronounced the name over the mercy seat.<br><br>In synagogue Scripture reading and private devotion, readers substituted <em>Adonai</em> (אֲדֹנָי, 'my Lord') whenever encountering YHWH in the text. When YHWH and <em>Adonai</em> appeared together (as in Genesis 15:2, 'Lord GOD'), readers said <em>Adonai Elohim</em> ('Lord God') to avoid repeating <em>Adonai</em> twice. This practice, established by at least the 3rd century BC (evidenced in the Septuagint's consistent rendering of YHWH as <em>Kurios</em>, 'Lord'), created an oral tradition distinct from the written text—readers saw YHWH but spoke <em>Adonai</em>.<label for=\"sn-reverence\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-reverence\" class=\"margin-toggle\"/><span class=\"sidenote\">Rabbinic literature contains extensive discussion of the divine name's sanctity. The Mishnah (Sanhedrin 10:1) warns that those who pronounce the Tetragrammaton according to its letters 'have no portion in the world to come.' The Babylonian Talmud (Pesachim 50a) restricts pronunciation to 'this world' (the present age), implying that in the world to come the true pronunciation will be revealed and properly used. Other circumlocutions developed: <em>HaShem</em> ('the Name'), <em>HaMaqom</em> ('the Place'), <em>HaQadosh Baruch Hu</em> ('the Holy One, Blessed be He'). Written texts sometimes abbreviated YHWH as יי or used double yod to avoid writing the full name.</span><br><br>This reverent substitution reflected profound theology: God's name represents His presence, character, and authority. To invoke God's name carelessly, to swear falsely by it, or to use it in magic or manipulation constitutes blasphemy—claiming divine authorization for human purposes. The safeguard of substitution protected against casual irreverence while acknowledging that the covenant name, though given to Israel, remains infinitely holy. Moses removed his sandals before the burning bush (Exodus 3:5); priests washed before approaching God's presence (Exodus 30:17-21); Israel stood at distance from Sinai's smoking mountain (Exodus 19:12-13). Similarly, verbal restraint honored the name's transcendent holiness.<br><br>However, this practice created unintended consequences. The original pronunciation was lost, creating scholarly debate. The name's meaning became obscured for many, replaced by the title 'Lord' which, while reverential, lacks YHWH's specific theological content. Modern Hebrew speakers typically say <em>Adonai</em> in liturgical contexts and <em>HaShem</em> in casual reference, continuing the substitution tradition. Christian tradition varies: some denominations avoid 'Jehovah' as hybrid, preferring 'LORD' (following Septuagint and English tradition); others use 'Yahweh' based on scholarly reconstruction; still others retain 'Jehovah' from historical precedent. The diversity reflects both reverence for God's name and uncertainty about its precise form.",
+                "verses": [
+                    {"reference": "Exodus 20:7", "text": "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain."},
+                    {"reference": "Leviticus 24:16", "text": "And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death."},
+                    {"reference": "Psalm 111:9", "text": "He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name."}
+                ]
+            },
+            {
+                "heading": "Christ and the Tetragrammaton",
+                "content": "The New Testament reveals a stunning identification: Jesus Christ claims the prerogatives, honors, and identity associated with YHWH. While the Greek New Testament typically renders YHWH as <em>Kurios</em> ('Lord'), following Septuagint convention, the theological connection between Christ and the Tetragrammaton appears unmistakable throughout the apostolic witness.<br><br><strong>Jesus' 'I AM' declarations.</strong> John's Gospel records seven emphatic 'I am' statements where Christ applies to Himself the divine self-designation: 'I am the bread of life' (John 6:35), 'I am the light of the world' (John 8:12), 'I am the door' (John 10:9), 'I am the good shepherd' (John 10:11), 'I am the resurrection and the life' (John 11:25), 'I am the way, the truth, and the life' (John 14:6), 'I am the true vine' (John 15:1). Most significantly, in John 8:58, Jesus declared, 'Verily, verily, I say unto you, Before Abraham was, I am' (<em>egō eimi</em>)—claiming not merely pre-existence but eternal being, employing the Greek equivalent of God's self-designation from Exodus 3:14. His Jewish hearers recognized the claim immediately and took up stones to stone Him for blasphemy (John 8:59).<label for=\"sn-christ\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-christ\" class=\"margin-toggle\"/><span class=\"sidenote\">The Septuagint rendering of Exodus 3:14 uses <em>egō eimi ho ōn</em> ('I am the being one'). Jesus' repeated use of <em>egō eimi</em> in absolute form (without predicate) echoes this divine formula. Beyond the seven 'I am' statements with predicates, John records Jesus using absolute <em>egō eimi</em> at the arrest in Gethsemane: 'When... he had said unto them, I am, they went backward, and fell to the ground' (John 18:6). The soldiers' falling suggests recognition of divine presence. Revelation employs similar language: 'I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty' (Revelation 1:8)—the eternal I AM revealed in Christ.</span><br><br><strong>Old Testament YHWH texts applied to Christ.</strong> The apostles systematically applied Old Testament passages about YHWH to Jesus. Joel 2:32 declares, 'Whosoever shall call on the name of the LORD [YHWH] shall be delivered'; Paul applies this to Christ in Romans 10:13: 'For whosoever shall call upon the name of the Lord shall be saved.' Isaiah 45:23 records YHWH's oath, 'Unto me every knee shall bow, every tongue shall swear'; Paul applies this to Christ in Philippians 2:10-11: 'That at the name of Jesus every knee should bow... and that every tongue should confess that Jesus Christ is Lord.' Isaiah 40:3 calls for preparing 'the way of the LORD [YHWH]'; all four Gospels identify John the Baptist as fulfilling this by preparing for Christ's ministry (Matthew 3:3, Mark 1:3, Luke 3:4, John 1:23). Psalm 68:18, describing YHWH's ascension, is applied to Christ's ascension in Ephesians 4:8.<br><br><strong>Worship and honor due to YHWH given to Christ.</strong> The New Testament presents Christ receiving worship appropriate only for God: angels worship Him (Hebrews 1:6), disciples worship Him (Matthew 14:33, 28:9, 17), all creation will worship Him (Philippians 2:10, Revelation 5:12-13). Thomas's confession—'My Lord and my God' (John 20:28)—identifies Jesus with both <em>Adonai</em> and <em>Elohim</em>. Prayer is offered to Christ (Acts 7:59, 1 Corinthians 1:2, Revelation 22:20). The divine name is invoked in trinitarian baptismal formula: 'baptizing them in the name [singular] of the Father, and of the Son, and of the Holy Ghost' (Matthew 28:19)—one name shared by three persons.<br><br><strong>Theological implications.</strong> The New Testament does not abandon Jewish monotheism but reveals its depth: the one God exists eternally as Father, Son, and Holy Spirit. YHWH is not merely the Father but the triune God. Christ's claims to be 'I AM' assert deity without compromising monotheism because He shares the divine essence with the Father and Spirit. The Tetragrammaton represents the one true God who, in the fullness of time, became incarnate: 'In the beginning was the Word, and the Word was with God, and the Word was God... And the Word was made flesh, and dwelt among us' (John 1:1, 14). When Philip requested, 'Lord, shew us the Father,' Jesus replied, 'He that hath seen me hath seen the Father' (John 14:8-9). YHWH walked in Eden, appeared to the patriarchs, spoke from Sinai, dwelt in the tabernacle, and ultimately became flesh in Jesus Christ—Immanuel, God with us.",
+                "verses": [
+                    {"reference": "John 8:56-59", "text": "Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by."},
+                    {"reference": "John 14:8-9", "text": "Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?"},
+                    {"reference": "Philippians 2:5-11", "text": "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."},
+                    {"reference": "Revelation 1:8", "text": "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."},
+                    {"reference": "Revelation 22:13", "text": "I am Alpha and Omega, the beginning and the end, the first and the last."}
+                ]
+            }
+        ],
+        "conclusion": "The Tetragrammaton stands at the center of biblical revelation—the name by which the eternal, self-existent, unchangeable God revealed Himself to Israel, redeemed His people from bondage, established covenant relationship, and ultimately became incarnate in Jesus Christ. Understanding this sacred name illuminates the nature of God's being, the foundation of covenant theology, the continuity between Old and New Testaments, and the deity of Christ. Whether rendered 'Yahweh,' 'Jehovah,' or 'the LORD,' the Tetragrammaton represents the God who is 'the same yesterday, and to day, and for ever' (Hebrews 13:8)—the great I AM who declares, 'I am the first, and I am the last; and beside me there is no God' (Isaiah 44:6). To know the Tetragrammaton is to encounter the living God who reveals Himself in His Word, accomplishes redemption through His Son, and dwells with His people by His Spirit—the one true God, eternally existent, infinitely holy, absolutely faithful, forever worthy of worship, reverence, and adoring love."
+    }
+
+    breadcrumbs = [
+        {"text": "Home", "url": "/"},
+        {"text": "Resources", "url": "/resources"},
+        {"text": "The Tetragrammaton", "url": None}
+    ]
+
+    return templates.TemplateResponse(
+        "tetragrammaton.html",
+        {
+            "request": request,
+            "books": books,
+            "content": tetragrammaton_content,
+            "breadcrumbs": breadcrumbs
+        }
+    )
+
+
 @app.get("/parables", response_class=HTMLResponse)
 def parables_page(request: Request):
     """Parables of Jesus with interpretations and context"""
@@ -4928,6 +4995,12 @@ def resources_page(request: Request):
                 "description": "Angelic beings mentioned in Scripture, including Michael, Gabriel, and the heavenly host",
                 "count": "12 entries"
             },
+            {
+                "name": "The Tetragrammaton",
+                "url": "/tetragrammaton",
+                "description": "The sacred four-letter name of God (YHWH) and its profound significance",
+                "count": "Deep dive"
+            },
             {
                 "name": "Names of God",
                 "url": "/names-of-god",

kjvstudy_org/templates/base.html

@@ -916,6 +916,7 @@
             <h4>Theology</h4>
             <ul>
                 <li><a href="/biblical-angels">Biblical Angels</a></li>
+                <li><a href="/tetragrammaton">The Tetragrammaton</a></li>
                 <li><a href="/names-of-god">Names of God</a></li>
                 <li><a href="/parables">Parables of Jesus</a></li>
                 <li><a href="/biblical-covenants">Biblical Covenants</a></li>

kjvstudy_org/templates/tetragrammaton.html

@@ -0,0 +1,40 @@
+{% extends "base.html" %}
+
+{% block title %}{{ content.title }} - KJV Study{% endblock %}
+{% block description %}The sacred four-letter name of God (YHWH) - its meaning, pronunciation, and theological significance{% endblock %}
+
+{% block content %}
+<h1>{{ content.title }}</h1>
+<p class="subtitle">{{ content.subtitle }}</p>
+
+<section>
+    <p>{{ content.introduction | safe }}</p>
+</section>
+
+{% for section in content.sections %}
+<section>
+    <h2>{{ section.heading }}</h2>
+
+    <p>{{ section.content | safe }}</p>
+
+    {% if section.verses %}
+    <h3>Key Scripture</h3>
+    {% for verse in section.verses %}
+    <p style="margin: 1rem 0; padding-left: 1.5rem; border-left: 2px solid var(--border-color-dark);">
+        <strong><a href="/book/{{ verse.reference.rsplit(' ', 1)[0] }}/chapter/{{ verse.reference.rsplit(' ', 1)[1].split(':')[0] }}/verse/{{ verse.reference.rsplit(' ', 1)[1].split(':')[1] if ':' in verse.reference else '1' }}">{{ verse.reference }}</a></strong><br/>
+        <em style="color: #444;">{{ verse.text }}</em>
+    </p>
+    {% endfor %}
+    {% endif %}
+</section>
+{% endfor %}
+
+<section>
+    <h2>Conclusion</h2>
+    <p>{{ content.conclusion | safe }}</p>
+</section>
+
+<section>
+    <p><a href="/resources">← Back to Resources</a></p>
+</section>
+{% endblock %}