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Weekly Bible Study Resources

Bible Characters for Your Weekly Bible Study

Compiled by Lt Gen C. Norman Wood, USAF (Ret), Burke, VA 22015

For week of August 29 – September 4, 2011

SUBJECT: MAN

Colvin, Charles A., “Man,” Sentinel, Vol. 22 (29 November 1919), p. 244.

--MAN is the complete expression of God, or, as Mrs. Eddy so profoundly states on page 591 of "Science and Health with Key to the Scriptures" in her definition of man, "the compound idea of infinite Spirit; the spiritual image and likeness of God; the full representation of Mind."

• Down through the ages mortals have been taught that the real man is a human product and that man is subject to all the ills of the flesh; subject to sickness and death. It is appalling to think of the centuries of such erroneous thinking about man,—thinking of him only as a physical product with its attending ills and limitations,—and to declare that such a product is the image and likeness of God. --When Jesus saw those who came to him for healing he looked beyond human physicality, beyond the material sense testimony to the real man. He beheld man as "idea" and instinctively knew that man, idea, the expression of God, is never absent, hence there is no place for anything expressing discord or any condition apart from God, good.

• "In this perfect man the Saviour saw God's own likeness, and this correct view of man healed the sick" (Science and Health, p. 477).

SECTION III: The Pharaoh fears the growth of the Israelites, and decrees the death of all male babies (Ex 1: 7-9, 22)TIME LINE AND AUTHOR: Passed down by oral traditions but attributed to Moses, 1445-1405 BC. The event probably took place c. 1530 BC.

“The Greek Septuagint (LXX) and the Latin Vulgate versions of the OT assigned the title Exodus to this second book of Moses because the departure of Israel from Egypt is the dominant historical fact in the book (19:1).” (MacArthur Commentary)

“The dramatic Exodus story of liberation begins with a rather mundane census list of the Israelite clan of Jacob, which numbers 70 people (1:5). The family of Jacob rapidly multiplies in dramatic fashion (1:7).” (Theological Bible Commentary)

“a…king…which knew not Joseph”

Who was the Pharaoh of the Exodus? Or the Pharaoh who preceded him “which knew not Joseph” (Ex 1:8)? This is a complicated matter, and it is not made easy by the material provided in Exodus, since the book does not give the names of either of these kings nor any dates by which a solution might be reached. Nor do the Egyptian records at this time refer to the Hebrews explicitly. "It is probably best to take this new king, who knew not Joseph, as a Hyksos ruler. Furthermore, the term arose signifies ‘rose against,’ which accords well with a foreign seizure of the Egyptian throne." (MacArthur Bible Commentary) [Note: This is further complicated by the article, below, by Shayon]

PrayerfulLiving.com Weekly Bible Study resources http://www.csdirectory.com/biblestudy/nw-index.html1

Bible Characters for your weekly Bible study — August 29 – September 4, 2011

Shayon, Robert Lewis, "A new king arose who 'knew not Joseph,'" CAREERS, Journal (August 2000), p. 32.

--Recently when I was rereading the story of Joseph in the Bible, one sentence stopped me short: "Now there arose up a new king over Egypt, which knew not Joseph." (Ex 1:8]

• I asked myself, "How could that be?" "Weren't there court historians who kept alive the memory and great deeds of the celebrated Hebrew who became the highest authority of the kingdom, second only to Pharaoh, who sustained the nation during the years of the great famine, who forgave his brothers for selling him into slavery, and who brought his father into Egypt—a towering figure?--In a Bible commentary I found an answer.

• The Hyksos, foreign invaders from Asia, were the rulers of Egypt during the years of Joseph's adventures.

---They were tolerant, cordial to the Hebrews.• But they were overthrown by a native dynasty who then treated Joseph's people like serfs. Not

only did the new Pharaoh not know Joseph personally; the Bible points out in no uncertain terms that the new Pharaoh was indifferent to him, acting with complete disregard for what Joseph had done.

The Birth and Protection of Moses (Ex 2: 1-8, 10 [to :])TIME LINE AND AUTHOR: Passed down by oral traditions but attributed to Moses, 1445-1405 BC. The event took place c. 1525 BC.

“The narrative here is marked with great simplicity and beauty. The father and mother of Moses are not named in this place. It is simply said that both were of the house of Levi, and that at this time of terrible persecution a son was born to them, who, because of the severe edict of the government, had to be hidden lest he should be destroyed by the order of Pharaoh.” (Peloubet’s Select Notes)

"Since Moses was born soon after the general decree of 1:22 was given (c.1525 B.C.), the issuer of the decree was Thutmose I. [v.1]" (MacArthur Bible Commentary)

He became her son, v. 10, was biblical terminology for legal adoption.

“a man of the house of Levi”/Amram

LeviJochebedKohath

Amram = Jochebed (Kohath's sister)MiriamAaronMoses

Amram was "the son of Kohath, the son of Levi. He married Jochebed, "his father's sister," and was the father of Aaron, Miriam, and Moses (Ex 6:18,20; Num 3:19). He died in Egypt at the age of 137 years (Ex 6:20). His descendants were called Amramites (Num 3:27; I Chron 26:23 )." (Easton Dictionary)

“Although Amram himself did little of note, he has been remembered for millennia as the father of Moses, Aaron, and Miriam.” (All the people of the Bible)

“wife a daughter of Levi”/JochebadPrayerfulLiving.com weekly Bible Study resources http://www.csdirectory.com/biblestudy/nw-index.html

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http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi?passage=1ch+26:23

http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi?passage=nu+3:27

http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi?passage=ex+6:20


http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi?passage=ex+6:18,20


Jochebed is the "wife of Amram, and the mother of Miriam, Aaron, and Moses (Numbers 26:59). She is spoken of as the sister of Kohath, Amram's father (Exodus 6:20; Compare 16,18; 2:1-10)." (Easton Dictionary) “Strange though it may seem, she married her nephew, and was thus both the wife and aunt of Amram, seeing his wife was his father’s sister.” (All the Women of the Bible)

"The narrative in Exodus 2 about Moses' birth introduces her, without providing her name, as a member of the priestly tribe Levi; she marries a Levitical man, also unnamed here." (Women in Scripture)

“a son”/Moses

[Mō’zez] (Egyp. “extraction, a son”/Heb. “drawn from the water”)

“MOSES. A corporeal mortal; moral courage; a type of moral law and the demonstration thereof; the proof that, without the gospel, — the union of justice and affection, — there is something spiritually lacking, since justice demands penalties under the law.” (S&H 592: 11)

(Abbreviated)Moses was the first and preeminent Hebrew leader, who led the people in their exodus out of

Egypt to the threshold of the Promised Land; and he was a lawgiver and the archetypical prophet. He "is the most majestic figure in the Old Testament. His role was so central that the Pentateuch was called the Five Books of Moses, and the code of religious laws, the Law of Moses." (Who's Who in the Old Testament) For all his greatness, Moses never loses his humanness, displaying anger, frustration, and lack of self-confidence in addition to his leadership abilities, humility, and perseverance.

FAMILY AND EARLY LIFE

“The story of Moses begins in Egypt.” (Bible Handbook) Moses was born there to Hebrew slave parents in exile during dangerous times, and we come to know him first as an infant when the king of Egypt decreed that all infant males should be killed. Moses was hidden among a river’s edge when Pharaoh’s daughter came to bathe, saw the basket with the baby, and had pity on this baby boy. Miriam, Moses’ sister, was nearby and suggested a Hebrew nurse to suckle the child. When Pharaoh’s daughter agreed, Jochebed, Moses’ mother, was surreptitiously selected to be that nurse. The boy then grew up at the royal court but, through his mother, remained aware of his Hebrew origin….

“his sister”/Miriam

Miriam is the sister of Moses and Aaron. “We first hear of her when the infant Moses was placed in a basket on the Nile and his sister (not named here) watched from a distance; when the baby was discovered by Pharaoh’s daughter, the sister offered to find a Hebrew wetnurse and fetched Moses’ mother (Ex 2:4-8).” (HarperCollins Dictionary) "Many commentators identify her as Miriam. Two genealogies listing Moses, Aaron, and Miriam as the sole children of Amram support the identification (Num 26:59; 1 Chr 6:3)." (Women in Scripture) She is called "the prophetess.” She took the lead in the song of triumph after the passage of the Red Sea.

“Miriam was involved in a rebellion against Moses when he married an Ethiopian woman (Num 12:1,2].” (Who Was Who in the Bible)

She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there.

PrayerfulLiving.com weekly Bible Study resources http://www.csdirectory.com/biblestudy/nw-index.html3

http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi?passage=ex+2:1-10

http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi?passage=ex+2:1-10

http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi?passage=ex+6:20




"the daughter of Pharaoh"

"Although we have already briefly considered this royal, unidentified female (compare JOCHEBED), a closer view of the only mother Moses really knew may be profitable." (All the Women of the Bible)

“Moved by compassion, Pharaoh’s daughter takes an infant, whom she recognizes as a Hebrew baby, out of the Nile, defying her father’s command to throw male babies into the river. She readily embraces the idea of engaging a Hebrew nurse and keeping the child as her own. Sometime after the weaning (usually about three years after birth), ‘she took him as her son’ (v.10), perhaps a reference to some form of adoption.” (Women in Scripture)

"her maidens"

“When the daughter of Pharaoh bathes in the Nile and finds a basket containing the infant Moses, she is accompanied by female ‘attendants,’ who walk along the river. The Hebrew word for these attendants is nĕ’ārôt, which can mean ‘young women’ in general as well as ‘maidservants’ or ‘attendants,’ especially those of royalty (as the maids of King David’s wife Abigail and of Queen Esther). The women with Pharaoh's daughter are surely her servants; one of them—her 'maid' (Hebrew 'āmâ)—is sent to fetch the basket in which Moses has been hidden.” (Women in Scripture)

West, Frances L., “The rescue of Moses,” FOR CHILDREN, Sentinel, Vol. 91 (3 July 1989), p. 34.

--Long before the time of Christ Jesus, the people of Israel were slaves in Egypt.• They helped to build cities for Pharaoh, the Egyptian king, or worked in the fields.

---Although the slaves were useful to Pharaoh, he was afraid because there were so many of them.

• He feared they would rise up against him, so he tried to destroy every boy baby that was born. [See Ex, 1:7—2:10]

Mitchinson, Thomas Richard (CS, Naperville, IL), “Praying for the orphans of the world,” cs.monitor.com, (18 March 2010).

--The Bible turns our prayers to the inspiring story of how a baby was saved during a time of mass genocide.

• The Egyptian nation felt threatened by the growing Israelite population, and Pharaoh ordered the death of all male babies (see Exodus, Chapters 1-2). --In the midst of this mayhem, an extremely brave mother hid her baby boy for three months.

• When this was no longer possible, she put him in a basket she had made and placed him as safely as she could in the tall grass along the edge of the Nile River. Most likely, she was hoping that someone would take pity on him. None other than Pharaoh’s daughter discovered the baby, and the baby’s sister, who had seen what had happened and who was one of Pharaoh’s maids, offered to find a nurse. She chose the baby’s mother. To me, God provided the way of escape for this baby – a child who would go on to lead his Israelite nation out of slavery into freedom. The baby’s name was Moses.

Stopfel, Virginia (Bible researcher),"Biblical women: portraits of our heritage," Part one, Journal, Vol. 116 (March 1998), p. 24.


http://www.spirituality.com/dt/book_lookup.jhtml?reference=Ex.+1%3A1-2%3A25


--We’ll look first at Exodus 2:1-10. Other than Pharaoh, the only name given to anyone in this story is Moses. I think we should call this “Three Women and a Baby” or “Me and My Baby Brother, Moses.” I hope some of you might have thought, “Oh, it’s about Miriam,” even though all the women are nameless.--This story is staged on the oppressive acts of the Pharaoh who has decreed infanticide, a scheme that boomeranged and led to defeat. But who defeated Pharaoh? Three nameless women.--We begin with a desperate mother, who appears to comply with the decree by courageously fashioning for her son a camouflage basket of papyrus, which she places among the reeds in the river so that it won’t float downstream. His sister inconspicuously watches at a distance so as not to arouse suspicion that perhaps the babe is not really abandoned. But she stays close enough to observe what the princess, Pharaoh’s daughter, will do if she discovers the basket. Upon discovery, the sister offers to find a Hebrew nurse to suckle the child. The princess accepts.

"Trusting God With What You Want," Monitor (21 October 1996), p. 17.

--The Bible abounds with examples of people who placed their trust in God, giving up their personal desires for the influence of divine will. Take Moses' mother, Jochebed (see her story in Exodus 2:1-10). Forced to hide her baby from the persecution of the Egyptian Pharaoh, who had ordered every Hebrew boy child killed, Jochebed was led to make a simple vessel of bulrushes and to place her child inside.--It might have appeared to an onlooker that she was just abandoning her baby. But the Bible makes clear that a divine plan was unfolding to her. Jochebed had let go of her own will enough to trust God's message regarding her baby. This allowed His guidance to be brought to the situation and to govern it for the good of all.--There is nothing to fear when you place your desires in God’s hands.

Knott, Annie Macmillan (CSD, Lecturer, Assistant Editor, Associate Editor, Trustee, Bible Lesson Committee, and Director), “The Ark,” EDITORIAL, Sentinel, Vol. 20 (1 September 1917), p. 11.

--The subject of the ark as it appears in Scripture and as it is explained in our Leader’s writings, is of deep interest to students of Christian Science.

• In their earlier religious experiences most of them were accustomed to think of the ark in a very literal way; but in the light of Truth, it is seen to be a spiritual idea, in which we may find refuge from all the storms of error.

---We…read in Exodus that when Moses was an infant his mother made an ark of bulrushes in which the child was placed, and committed to the unceasing protection of divine Love, so that no harm could befall him.

• There were cruel human foes on the shore and fierce crocodiles in the waters; but this mother in Israel, even at that early day, trusted her child to divine Truth and Love, and God did not fail her.

Read, Carolyn Hummel, “Miriam: Sister of Moses,” Sentinel, Vol. 75 (19 May 1973), p. 860.

--Many, many years ago a little Hebrew girl named Miriam lived in the country of Egypt. She had two young brothers. --About the time Moses was born, the Egyptian king, the Pharaoh, said there were too many Hebrews living in Egypt. He grew afraid and made slaves of the grown-ups and ordered the baby boys to be killed.--Miriam’s mother hid Moses until he was three months old. When he grew too big to hide, she made an ark for him—a basket of bulrushes. She put tar in the cracks to keep out the water, so it could float. Laying the child inside, she put the ark on the edge of the river.--Then young Miriam stood not too far away from the ark—near enough to see what happened to her brother, Moses.



--Miriam went on later to use her God-given wisdom.

Sumner, Evelyn Webb, “Taxing Calamity,” Journal, Vol. 70 (March 1952), p. 121.

--Mary Baker Eddy, the most intrepid of leaders and the deliverer of mankind in our time, says to us in “Science and Health with Key to the Scriptures” (p. 419), “Meet every circumstance as its master.”--No doubt Moses’ devout parents must have offered almost unceasing prayer both before he was born and afterwards, when the mother hid her little son for three months in the house.

• With such earnest turning to God it is not to be wondered at that Moses was “a goodly child.”---But when the time came when they could no longer hide him, the mother made an ark

of rushes for Moses, placing it among the reeds in the river where Pharaoh’s daughter was in the habit of going down to bathe.

• How that mother’s prayers must have surrounded her child in that little ark on the river!

"Whose Child Is It?," Monitor (28 September 1993), p. 21.

--When competing claims to the custody of a child clash, it may be hard to sort out who is right.• But this isn't a new problem.

--Moses, for example, would have been killed as a result of Pharaoh's edict.• But his mother's efforts to save his life were successful.

---He was adopted by Pharaoh's daughter and grew up to leads the children of Israel out of captivity in Egypt.--Christian Science shows us that God is Father and Mother, man's heavenly Parent and the source of all mercy and justice.

• And God does not idly stand by while His offspring suffer.

SECTION IV: Daniel’s vision and visitation by the angels Michael and Gabriel (Dan 10: 2, 5, 8, I was [to :], 9-11, 18-20 [to ?], 21 I will)RELATED SCRIPTURE: Joshua 1: 6-9; Ezek 1; 24:15-27; 33: 21-2; Dan 8: 16; 9: 20-23TIME LINE AND AUTHOR: Written by Daniel between 536 to 530 BC. The events described in the Book of Daniel begin in 605 BC when Babylon conquered Jerusalem.

“Daniel’s last vision, which occupies the final three chapters of the book, involves a human figure whose description (vv.5-6) at the same time recalls Ezekiel’s vision of God in Ezekiel 1.” (Eerdmans Commentary) "The location and length of this final vision [10:1-11:1] in the book of Daniel, together with the lengthy preparations and ecstatic experiences that take up all of chap. 10, suggest that it is intended to be the climactic experience of the book." (HarperCollins Bible Commentary)

The third year of Cyrus (v.1) was “536 B.C., the latest date mentioned in Daniel’s life.” (Dummelow Commentary)

Daniel was revived three times (vv. 10-21). “First, he was uplifted but trembles; hearing the words of the angel he is dumb. Secondly, his dumbness is removed, but he can speak only to show his lack of strength for speech. Thirdly, he is strengthened with words rather like those of Jos. 1:6-7,9, and is able to listen with attention.” (Peake’s Commentary)

“Most likely this [an hand touched me, v.10] was Gabriel, who interpreted other revelations for Daniel (cf. 8:16) and spoke similarly of Daniel’s being beloved in 9:20-23.” (MacArthur Bible Commentary)

Daniel[Dan’yuhl] (Heb. “God is my judge/Judge of God”)



(Abbreviated)Daniel is the hero of the Book of Daniel, represented as a Jew in the Babylonian exile who is

skilled in the interpretation of dreams and is miraculously preserved in the lions’ den. He was descended from one of the noble families of Judah, and was probably born in Jerusalem about 623 BC, during the reign of Josiah. "Although some stories about Daniel might date to earlier centuries, the book of Daniel was completed in the 2nd century BC." (Eerdmans Dictionary)….

“Chapters 10-11 continue the veiled references to the history of the fourth to third centuries [BC] in chapter 8, emphasizing the aftermath of the breakup of Alexander’s kingdom and the struggle between his generals, especially that between the king of the south (the Egyptian Ptolemies) and the king of the north (the Syrian Seleucids).” (Cambridge Companion to the Bible) “In the 3rd year of Cyrus (536 B.C.), king of Persia, he had a vision of the final conflict between the powers of the world and the Kingdom of God (chs. 10-12).” (Westminster Dictionary)….

“a…man clothed in linen”

“His name is not given, but it is reasonable to suppose he is Gabriel.” (Peake’s Commentary)

“When the biblical authors mention that someone is wearing linen, it distinguishes that person; linen clothing was a high-end product associated with the well-to-do.” (Dictionary of Biblical Imagery) Dress provides important social and cultural information concerning status, power, group, identity, manufacture, and trade. The significant role played by clothing in ancient societies is apparent in the Biblical writers who use dress metaphorically to make ethical exhortations or take theological positions, and to show the status and character of significant figures.

Fabric, generally wool or linen, could have symbolic importance; only priests, for example, were to mix the two. Although linen was a common fabric used in everything from tablecloths to mummy wrappings, “fine linen” usually denoted a priestly use. The Levites (the priestly tribe) wore outerwear of fine linen that depicted power, prestige, and identity.

“While angels do not have physical bodies in need of clothing, those who appear to mortals often do so wearing linen garments that shine radiantly.” (Dictionary of Biblical Imagery)

Michael[Mī’kay-uhl] (Heb. “who is like God?”)

Michael is the title given to one of the chief archangels. “In apocalyptic literature he is Israel’s patron angel, the guardian angel of the Jews, who fights for Israel against the angels of other nations.” (Oxford Guide to People & Places)

He is “first mentioned by name in Dan. 10:13,21; 12.1." (HarperCollins Dictionary) "He is 'one of the chief princes' (Dan 10:13; cf. v.21), 'the great prince who stands up' (12:1), and possibly the 'prince of the host (8:11). (Eerdmans Dictionary)

"In the NT he is the 'archangel' who disputed with the devil over the body of Moses (Jude 9)." (Ibid) His role grows in the last centuries BC and he is named as the chief adversary of the devil in the War Scroll of the Qumran community and in the books of Jude and Revelation. He is also represented as warning against "that old serpent, called the Devil, and Satan, which deceiveth the whole world."

Reynolds, Lucy Hays, “By the River Hiddekel,” Journal, Vol. 34 (February 1917), p. 610.



--In the long ago there was a man of visions,--spiritual visions, different indeed from human conceptions.

• Patiently he waited by the river Hiddekel, for “the time appointed was long,” until, lifting his eyes, he beheld in all its shining glory the spiritual idea of man immersed in goodness all divine.

---So pure it was, so majestic and marvelous its appearance, that his companions fled fearingly before it, and Daniel was left alone to wrestle out of the human into the divine.

• Now Daniel was a good man, but with the coming of the vision his “comeliness was turned…into corruption.”

---What a sudden contrast!• His former ideals and standards were tossed hither and yon upon the sea of uncertainty as he

sailed into more spiritual concepts. His own wonderful powers and ability paled before the vision; even the gold of his human character was dimmed before spiritual perfection.

Taylor, Hilda, “Daniel,” POEM, Journal, Vol. 53 (August 1935), p. 283.

Because innocency was found in him,We read, no shadowy vision dimWas Daniel’s, but perception clear,That pierced the hatred and the fearThat would have stilled the holy power,Reflected by him every hour.And, as he faced the angry throngOf mortal thoughts, of cruel wrong,He felt within his heart the peaceOf God, and knew that his releaseWas near. Was not this the very placeSo filled with angels’ thoughts no traceOf hurt was left? Thus violence stayed,While Daniel stood till dawn all unafraid.

Ker Seymer, Miss Violet (CSB, Lecturer, and Associate Editor), “’Stand Upright,’” EDITORIAL, Journal, Vol. 55 (July 1937), p. 218.

--In the tenth chapter of the book of Daniel it is recorded that Daniel was lying “in a deep sleep,” with his face to the ground, having mourned and abstained from certain foods “till three whole weeks were fulfilled. Then he heard a voice saying, “O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.””--With spiritual authority the Apostle Paul said to a man crippled from birth, “who never had walked,” “Stand upright on thy feet;” and “he leaped and walked.” The error which had laid him low, the inertia and fear which had prostrated him all his lifetime, were instantly blotted out by the power of Truth. Through quickened spiritual volition and strength, this man was empowered to rise, glimpse his true selfhood, and recover normal activity. Dejection and failure are contrary to the law of God and the destiny of man. --Christian Science teaches one to think uprightly and act uprightly, for it holds before one and all the perfection of God made manifest in man.

Luce, William Aubert, “Two great Angels, Michael and Gabriel,” Sentinel, Vol. 64 (1 September 1962), p. 1501.

--In the Bible there are many references to angels.• The patriarchs and prophets are pictured as talking with angels as intimately as friend talks

with friend.PrayerfulLiving.com weekly Bible Study resources http://www.csdirectory.com/biblestudy/nw-index.html

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--Christian Science teaches that the hosts of heaven are innumerable messengers from the one intelligent cause, or Mind. In the textbook, “Science and Health with Key to the Scriptures,” Mary Baker Eddy, the Discoverer and Founder of Christian Science, says (p. 298), “Angels are not etherealized human beings, evolving animal qualities in their wings; but they are celestial visitants, flying on spiritual, not material, pinions. Angels are pure thoughts from God, winged with Truth and Love, no matter what their individualism may be.”--To the office of spiritual power is given the name Michael.--The angel Michael’s distinctive quality is spiritual strength and is first mentioned in the Book of Daniel.--Specific denial of error is Michael in action, expelling evil beliefs from consciousness.--We do not have to fight error alone, bearing the brunt of injustice and malice.

Gilman, James F., “Angels,” Journal, Vol. 11 (August 1893), p. 212.

--ARE angels realities? • SCIENCE AND HEALTH explains that "they are pure thoughts from God."

---Without question God's thoughts are real, and as such angels or "messages" have each an identity by which we may know one from another, as we know our friends in this mortal life.--If viewed coldly, and merely intellectually, this group of pure thoughts become not to us living angels; but taken to heart, and tested in actual experience, they become living, vitalized entities, with power to impart the sense of God and heaven. --When our eyes are opened to see and welcome them for what they are, through precept faithfully accepted and lived, then their angelic character indisputably appears, and their nearness and helpfulness becomes to us an established fact of incomparable worth.

SECTION VI: John the Baptist sends messengers to Jesus (Luke 7: 19, 21, 22)RELATED SCRIPTURE: Isa 35: 5, 6; 61: 1; Matt 3: 11; Mark 1:7; Luke 3: 16; Acts 19: 1PARALLEL GOSPEL: Matt 11: 2-6TIME LINE: The Year of Popularity and Fundamental Principles (Jesus' 2nd year of ministry), 28 AD traveling in Galilee from Nain toward Capernaum.

“Luke has commented extensively on the relationship between John and Jesus, but in this scene they both have ‘disciples,’ as years later, after his death, John still has in Ephesus (Acts 19: 1).” (Eerdmans Commentary)

"John was not the sort of man who vacillated [Luke 7: 19 Art thou he that should come?]." (MacArthur Bible Commentary) "John the Baptizer's inquiry concerning Jesus' identity (Matt 11:2-3) raises the question of the Messiah and uses the word 'Messiah/Christ' as an explicit title for the first time since the story of the Magi (2:4)." (Eerdmans Commentary)

“Luke has added these verses [20-21] to the traditional story [in Matthew], in order to have the messengers from John become actual eye witnesses of the deeds of the Messiah.” (People’s NT Commentary) “In v. 21 Luke points out the wonders that Jesus ‘at that time’ had been doing.” (Oxford Bible Commentary)

Jesus pointed John to the book of Isaiah, which had first led John to believe in him (John the Baptist quoted Isaiah more than any other book of the Old Testament). "Verses 22,23 are quoted from Isaiah 35:5,6; 61:1." (MacArthur Bible Commentary)

Jesus' spontaneous praise and thanksgiving to God lead him into constant awareness of their eternal intimate relationship that is expressed in Matt 11:27.



John the Baptist

(Abbreviated)"We have only fragmentary and imperfect accounts of John the Baptist in the Gospels." (Baker

Encyclopedia) John the Baptist was the cousin and "forerunner of Jesus; a moral reformer, and preacher of Messianic hope." (Who Was Who in the Bible) He is “an important figure in each of the four New Testament Gospels." (HarperCollins Dictionary) “At the beginning of Mark’s story of Jesus, John appears prominently as a preacher and baptizer to whom many people—including Jesus of Nazareth—responded.” (Anchor Bible Dictionary) "Luke adds that both John and Jesus were announced, set apart, and named by the angel Gabriel even before their birth." (Who Was Who in the Bible) John is identified with the beginning of Jesus’ ministry. “Reference to John is the first point of convergence among the canonical Gospels, all of which gave a somewhat similar account of his person, preaching, and activity, though varying in detail.” (HarperCollins Dictionary)….

“Although the Gospels make John’s ministry clearly preparatory and subsidiary to that of Jesus, historically there can be little doubt that at first they were parallel and separate ministries with much in common in their social and moral teachings. The main difference was that John made it clear that he was not the prophesied messiah but was to prepare the way for him (John 1:20). Jesus, on the other hand, never denied being the messiah (John 1:41), and later in his ministry he openly claimed to be so both by word (John 4:25-26) and by deed (his triumphal entry into Jerusalem).” (All the People in the Bible) “John promised that he would be followed in time by one ‘mightier’ than he, whose sandals he was ‘not worthy to stoop down and untie’.” (Anchor Bible Dictionary) It has been assumed that these words were early Christian polemic designed to show the superiority of Jesus over John.” (Interpreter’s Dictionary) “Despite the claims of a few scholars, however, there is no indication that they were rivals, although there seems to have been some rivalry between their disciples after John’s death. Each sought to teach repentance and the coming of the kingdom of God.” (All the People in the Bible) John was a forerunner of Jesus, not only in his ministry and message, but also in his death. In early Christianity, the return of Elijah was applied to John the Baptist: “Elias verily cometh first, and restoreth all things” (Mark 9:12). "John saw his mission as a fulfillment of Malachi's prophecy, 'Behold, I will send my messenger, and he shall prepare the way before me' (Mal 3:1)." (Ibid)…. "John the Baptist," Journal, Vol. 52 (April 1934), p. 33. (From "Life and Writings of St. John," by James M. MacDonald, D.D.)

--It was "the wilderness of Judea," from which the Baptist…is said to have come preaching.• There is a wilderness-region, in the South Jordanic country, where he had probably spent his

earlier years; but it was in a locality farther to the north, in the vicinity of Bethabara, and much nearer Galilee, where he entered on his ministry….

• The holiness of John was one grand element of his greatness, and of his fitness for the office to which he was called.

---No holier man, not even Enoch, who walked with God, and was translated, nor Elijah, who rode to heaven in his chariot of fire, had appeared before his time.

Rickman, F. Mildred, “To Give Sight To the Blind,” POEM, Journal, Vol. 48 (April 1930), p. 32.

We have been blind, O Lord,Though we have walked abroad;The veil of mortal sense hid from our eyesAll that we might have seen,All that was good and fair.For us no sun of righteousness could rise,Nor might celestial glory fill the skies;



For mortal sight sees not, is ever blind,Unconscious of the all-creative Mind,Unconscious of Thy universe,Men, blinded by disease and sin’s dread curse….

How great, how wonderful a thing,That all may see the KingIn holiness and beauty!....

BIBLIOGRAPHY:

Bible Translations

King James Version (KJV). Oxford University Press: Oxford, UK, 1611 (1955 ed.)

Metzger, Bruce M. and Roland E. Murphy (eds.), The New Oxford Annotated Bible (NRSV). Oxford University Press: New York, NY, 1991.

Moffatt, James, A New Translation of the Bible. Harper & Brothers Publishers: New York, NY, 1922 (1954 ed.)

New English Bible, The (NEB). Oxford University Press: New York, NY, 1961 (1972 ed.).

New International Version (NIV): Student Bible. Zondervan: Grand Rapids, MI, 1986 (2002 ed.).

Schuller, Robert H. (ex.ed.), Possibility Thinkers Bible: The New King James Version (NKJV). Thomas Nelson Publishers: Nashville, TN, 1984.

Scofield, Rev. C.I., D.D., The Scofield Reference Bible (KJV). Oxford University Press: New York, NY, 1909 (1945 ed.)

Thompson, Frank Charles (ed.), The New Chain-Reference Bible (KJV). B.B. Kirkbride Bible Co: Indianapolis, IN, 1964.

Today’s Parallel Bible (KJV, NIV, NASB, NLT). Zondervan: Grand Rapids, MI, 2000.Bible Paraphrased Interpretations

Peterson, Eugene H., The Message. NavPress: Colorado Springs, CO, 1993 (2002 ed.)

Phillips, J.B., The New Testament in Modern English. Macmillan Publishing Co.: New York, NY, 1958 (1973 edition).

Commentaries

Achtemeier, Elizabeth., Nahum--Malachi: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1986.

Achtemeier, Paul J., Romans: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1985.



Barton, John and John Muddiman (ed.), The Oxford Bible Commentary. Oxford University Press: Oxford, UK, 2001.

Bechtel, Carol M., Esther: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 2002.

Best, Ernest, II Corinthians: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1987.

Black, Matthew and H.H. Rowley (eds.), Peake’s Commentary on the Bible.Van Nostrand Reinhold (UK) Co., Ltd: London, ENG, 1962.

Blenkinsopp, Joseph, Ezekiel: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1990.

Blount, Brian K., A Commentary: Revelation, The New Testament Library. Westminster John Knox Press: Louisville, KY, 2009.

Boring, M. Eugene, Revelation: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1989.

Boring, M. Eugene and Fred B. Craddock, The People's New Testament Commentary. Westminster John Knox Press: Louisville, KY, 2004.

Brueggemann, Walter, First and Second Samuel: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1990.

__________, Genesis: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1982.

Buttrick, George Arthur (comm.ed., et al), The Interpreter’s Bible. Abingdon Press: New York, NY, 1953.

Clements, R.E., Jeremiah: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1988.Cousar, Charles B., Galatians: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1982.

Craddock, Fred B., Luke: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1990.

__________, Philippians: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1985.

Creach, Jerome F.D., Joshua: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 2003.

Davies, G. Henton, et.al. (ed.), The Twentieth Century Bible Commentary. Harper & Brothers, Publisher: New York, NY, 1932 (1955 ed.)

Dobson, Edward G. (cont. et al), King James Bible Commentary. Thomas Nelson Publishers: Nashville, TN, 1999.



Dobbs-Alsop, F.W., Lamentations: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 2002.

Donelson, Lewis R., I & II Peter and Jude: The New Testament Library. Westminster John Knox Press: Louisville, KY, 2010.

Dummelow, The Rev J.R. (ed.), A Commentary on the Holy Bible. MacMillan Publishing Co., Inc: New York, NY, 1908 (1975 ed.).

Dunn, James D.G. (gen.ed.), Eerdmans Commentary on the Bible. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2003.

Eiselen, Frederick C. (ed.), The Abingdon Bible Commentary. Abingdon Press: New York, NY, 1929.

Fretheim, Terence E., Exodus: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1991.

Gaventa, Beverly Roberts, First and Second Thessalonians: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1998.

Gore, Charles, Henry Leighton Goude, and Alfred Guillaume (eds.), A New Commentary on Holy Scripture. The Macmillan Company: New York, NY, 1928.

Hare, Douglas R.A., Matthew: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1993.

Hays, Richard B., I Corinthians: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1997.

Henry, Matthew, Commentary on the Holy Bible (in six volumes), 1706. Reprinted by MacDonald Publishing Co.: McLean, VA.

Jenson, Robert W., Song of Songs: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 2005.

Laymon, Charles M. (ed.), The Interpreter’s One-volume Commentary on the Bible. Abingdon Press: Nashville, TN, 1971.

Lieu, Judith M., I, II, & III John: The New Testament Library. Westminster John Knox Press: Louisville, KY 2008.

Limburg, James, Hosea--Micah: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1998.

Long, Thomas G., Hebrews: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1997.

May, James L., Psalms: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1994.



McCann, J. Clinton., Judges: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 2002.

Miller, Patrick D., Deuteronomy: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1990.

Nickelson, Ronald L. (ed.), KJV Standard Lesson Commentary: International Sunday School Lessons, 2007-2008. Standard Publishing: Cincinnati, OH, 2007.

MacArthur, John, The MacArthur Bible Commentary. Thomas Nelson Publishers: Nashville, TN, 2005.

Martin, Ralph P., Ephesians, Colossians, and Philemon, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1991.

Matera, Frank J., II Corinthians: The New Testament Library. Westminster John Knox Press: Louisville, KY, 2003.

Mays, James L. (gen ed.), HarperCollins Bible Commentary. Harper: San Francisco, CA, 2000.

McKenna, Megan, On Your Mark. Orbis Books: Maryknoll, NY, 2006.

Nelson, Richard., First and Second Kings: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1987.

Newsom, Carol A. and Sharon H. Ringe (eds.), Women’s Bible Commentary. Westminster John Knox Press: Louisville, KY, 1998.

O’Day, Gail R. and David L. Petersen (eds.), Theological Bible Commentary. Westminster John Knox Press: Louisville, KY, 2009..

Oden, Thomas C., First and Second Timothy and Titus: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1989.

Olson, Dennis T., Numbers: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1996.

Perdue, Leo G., Proverbs: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 2000.

Perkins, Pheme, First and Second Peter, James, and Jude: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1995.

Sakenfeld, Katherine Doob, Ruth: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1999.

Seitz, Christopher R., Isaiah 1-39: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1993.

Sloyan, Gerard S, John: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1988.



Smith, D. Moody, First, Second, and Third John: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1991.

Throntveit, Mark A., Ezra-Nehemiah: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1992.

Towner, W. Sibley, Daniel: Interpretation, A Bible Commentary for Teaching and Preaching.John Knox Press: Louisville, KY, 1984.

Tuell, Steven S., First and Second Chronicles: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 2001.

Weiser, Artur, The Psalms: The Old Testament Library. Westminster Press: Philadelphia, PA, 1962.

Whiston, William (tr.), Josephus: The Complete Works. Thomas Nelson Publishers: Nashville, TN, 1998 (reprinted). [100 AD]

Williamson, Lamar, Jr., Mark: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1983.

Willimon, William H., Acts: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1988.

Dictionaries

Achtemeier, Paul J. (ed.), The HarperCollins Bible Dictionary. Harper: San Francisco, 1996.

Brownrigg, Ronald, Who’s Who in the Bible. The New Testament. Bonanza Books: New York, NY, 1980.Beck, John A. (gen.ed.), Zondervan Dictionary of Biblical Imagery. Zondervan: Grand Rapids, MI, 2011.

Beebe, Mary Jo; Olene E. Carroll, and Nancy H. Fischer, New Testament Healings: Peter, Paul, and Friends. General Publications Bible Products, CSPS: Boston, MA, 2003.

Butler, Trent C., Ph.D. (gen.ed.), Holmon Bible Dictionary. Holman Bible Publishers: Nashville, TN, 1991.

Buttrick, George Arthur (ed.), The Interpreter's Dictionary of the Bible (in four volumes). Abingdon Press: Nashville, TN, 1962.

Comay, Joan, Who’s Who in the Bible: The Old Testament. Bonanza Books: New York, NY, 1980.

Evans, Craig A. & Stanley E. Porter (eds.), Dictionary of New Testament Background. InterVarsity Press: Downers Grove, IL, 2000.

Freedman, David Noel (editor-in-chief), The Anchor Bible Dictionary. Doubleday: New York, NY, 1992.

__________, Eerdmans Dictionary of the Bible. William B. Eerdmans Publishing Company: Grand Rapids, MI, 2000.



Gehman, Henry Snyder (ed.), The New Westminster Dictionary of the Bible. The Westminster Press: Philadelphia, PA, 1970.

Green, Joel B. and Scot McKnight (eds.), Dictionary of Jesus and the Gospels. InterVarsity Press: Downers Grove, IL, 1992.

Jacobus, Melancthon, D.D,, et.al (eds.), Funk and Wagnalls New Standrad Bible Dictionary. Funk and Wagnalls Co.: New York, NY, 1936 (Third Revised Ed.)

Losch, Richard R., All the People in the Bible. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2008. Metzger, Bruce and Michael D. Coogan (eds.), The Oxford Guide to Ideas & Issues of the Bible. Oxford University Press: New York, NY, 2001.

__________, The Oxford Guide to People & Places of the Bible. Oxford University Press: New York, NY, 2001.

Meyers, Carol (gen.ed.), Women in Scripture. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2001.

Peloubet, F.N., Peloubet’s Bible Dictionary. The John C. Winston Co: Philadelphia, PA, 1947.

Smith, William, LLD, A Dictionary of the Bible. American Baptist Publication Society: Philadelphia, PA, 1893.

Who Was Who in the Bible . Thomas Nelson: Nashville, TN, 1999.www.crosswalk.com, Baker’s Evangelical Dictionary.

www.crosswalk.com, Easton’s Bible Dictionary.

Handbooks

Blair, Edward P., Abingdon Bible Handbook. Abingdon Press: Nashville, TN, 1975.

Bowker, John (ed.), The Complete Bible Handbook. DK Publishing, Inc: London, UK, 1998.

Halley, Henry H., Halley’s Bible Handbook. Zondervan Publishing House: Grand Rapid, MI, 1927 (1965 ed.)

Unger, Merrill F., Unger’s Bible Handbook. Moody Press: Chicago, IL, 1967.

Atlases, Maps, and Geography

DeVries, LaMoine F., Cities of the Biblical World. Hendrickson Publishers: Peabody, MA, 1997 (2nd Printing Aug 1998).

Frank, Harry Thomas (ed.), Atlas of the Bible Lands. Hammond Inc.: Maplewood, NJ, 1990.

Isbouts, Jean-Pierre, The Biblical World: an illustrated atlas. National Geographic: Washington, DC, 2007.


http://www.crosswalk.com/

http://www.crosswalk.com/


Nelson’s Complete Book of Maps & Charts. Thomas Nelson Publishers: Nashville, TV, 1996.

Then and Now Bible Map Book. Rose Publishing: Torrance, CA, 1997.

Webster’s Geographical Dictionary. G. & C. Merriam co.: Springfield, MA, 1949 (1963 ed.).

Whitney, Rev. George H., D.D., Hand-Book of Bible Geography. Phillips & Hunt: New York, NY, 1879.

Wright, Paul H., Holmon Quick Source Bible Atlas. Holmon Bible Publishers: Nashville, TN, 2005.

Time Lines

Bible Time-Line. Christian Science Publishing Society: Boston, MA, 1993.

Bible Time Line. Rose Publishing Inc.: Torrance, CA, 2001.

Grun, Bernard, The Timetables of History. Simon & Schuster: New York, NY, 1975 (3rd ed.)

Miscellaneous

Andruss, Bessie Edmond, Bible Stories as Told To Very Little Children. Coward-McCann, Inc.: New York, NY, 1937.

Asimov, Isaac, Asimov’s Guide to the Bible: Two Volumes in One. Wings Books: New York, NY, 1969.

Baker, Mark (ed.), The Baker Encyclopedia of Bible People. Baker Books: Grand Rapids, MI, 2006.

Barber, Wayne, Eddie Rasnake, and Richard Shepherd, Following God: Learning Life Principles from the Women of the Bible, Book One. AMG Publishers: Chattanooga, TN, 2006 (13th printing)

Beebe, Mary Jo; Olene E. Carroll, and Nancy H. Fischer, Jesus’ Healings, Part 1. General Publications Bible Products, CSPS: Boston, MA, 2002

__________, Jesus’ Healings, Part 2. General Publications Bible Products, CSPS: Boston, MA, 2002.

__________, Jesus’ Healings, Part 3. General Publications Bible Products, CSPS: Boston, MA, 2002.

Begbie, Harold (ed.), The Children's Story Bible. The Grolier Society: New York, NY, 1948.

Bible Through the Ages, The. The Reader’s Digest Association, Inc.: Pleasantville, NY, 1996.

Children's Bible, The. Golden Press: New York, NY, 1965.

Click, E. Dale, The Inner Circle. CSS Publishing Company, Inc.: Lima, OH, 2000.

Crossan, John Dominic, The Birth of Christianity. HarperCollins Publishing: San Francisco, CA, 1998.

Deem, Edith, All of the Women of the Bible. HarperCollins: San Francisco, CA, 1955.



Dewey, David, A User's Guide to Bible Translations. InterVarsity Press: Downers Grove, IL, 2004.

Essex, Barbara J., Bad Boys of the New Testament. The Pilgrim Press: Cleveland, OH, 2005.

Feiler, Bruce, Abraham: A Journey to the Heart of Three Faiths. William Morrow (HarperCollins Publishers Inc): New York, NY, 2002.

Getty-Sullivan, Mary Ann, Women in the New Testament. The Liturgical Press: Collegeville, MN, 2001.

Great People of the Bible and How They Lived. The Reader's Digest Association, Inc.: Pleasantville, NY, 1974 (3rd Printing).

Guignebert, Charles, The Jewish World in the Time of Jesus. University Books: New Hyde Park, NY, 1959.

Haag, Herbert and Dorothee Soelle et.al., Great Couples of the Bible. Fortress Press: Minneapolis, MN, 2004 (English Translation, 2006)

Hill, Craig C., Hellenists and Hebrews. Fortress Press: Minneapolis, MN, 1992.

Howell, James C., The Beatitudes for Today. Westminster John Knox Press: Louisville, KY, 2006.Kee, Howard Clark, et al, The Cambridge Companion to the Bible. Cambridge University Press: Cambridge, UK, 1997.

Keller, Werner, The Bible as History. William Morrow and Co.: New York, NY, 1964 (revised).

Kirsch, Jonathan, The Harlot by the Side of the Road: Forbidden Tales of the Bible. Ballantine Books: New York, NY, 1997.

Landis, Benson Y., An Outline of the Bible Book by Book. Barnes & Noble Books: New York, NY, 1963.

Lockyer, Herbert, All the Women of the Bible. Zondervan: Grand Rapids, MI, 1967.

McBirnie, William Steuart, Ph.D., The Search for the Twelve Apostles. Tyndale House Publishers, Inc.: Carol Stream, IL, 1973.

Miller, Madeleine S. and J. Lane, Harper’s Encyclopedia of Bible Life. Harper & Row Publishers: San Francisco, CA, 1978.

Murphy, Kathleen, The Women of the Passion. Liguori Publications: Liguori, MO, 2005.

Mysteries of the Bible. The Reader’s Digest Association, Inc.: Pleasantville, NY, 1988.

Saldarini, Anthony J., Pharisees, Scribes and Sadducees in Palestinian Society. William B. Eerdmans Publishing Co: Grand Rapids, MI, 2001.

Schmithals, Walter, The Office of the Apostle in the Early Church. Abingdon Press: Nashville, TN, 1969.



Smith, Wilbur M., D.D. (ed.), Peloubet’s Select Notes on the International Sunday School Lessons. W.A. Wilde Co.: Boston, MA, 1943.

Snipes, Joan Koelle, Bible Study for Children. Bible Teaching Press: Shepherdstown, WV, 1999.

Tosto, Peter (ed.), Found Volumes, Version 2009 (software). www.foundvolumes.com: Marietta, GA, 2010.

Trammell, Mary Metzner & William G. Dawley, The Reforming Power of the Scriptures: A Biography of the English Bible. The Christian Science Publishing Society: Boston, MA, 1996.

Trench, R.C., Notes on the Parables of Our Lord. Baker Book House: Grand Rapids, MI, 1948.

Van Harn, Roger E. (ed.), The Ten Commandments for Jews, Christians, and Others. William B. Eerdmans Publishing Company: Grand Rapids, MI, 2007.

Walker, Peter, In the Steps of Paul. Zondervan: Grand Rapids, MI, 2008.

Willmington, Harold L., The Outline Bible. Tyndale House Publishers, Inc.: Carol Stream, IL, 1999.

Zondervan Bible Study Library 5.0., Family Edition (software). Zondervan: Grand Rapids, MI, 2003.*The weekly Bible Lessons are made up of selections from the King James Version of the Bible

and the Christian Science textbook, Science and Health with Key to the Scriptures by Mary Baker Eddy, the Discoverer and Founder of Christian Science.


http://www.foundvolumes.com/

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