ENTRANCE EXAM
Omanim Lema'an Yisroel Yeshiva (Artist for Israel
Yeshiva/Institute) is a virtual Messianic Yeshiva on the
Internet. It is a post-high school or advanced Messianic
Yeshiva, a messianic yeshiva gedola (advanced yeshiva). Our beis
medrash (house of study) is located in cyberspace.
Structurally and administratively, messianic yeshivas are only
superfically like universities. True, both have libraries,
classrooms, professors, administrative offices, curriculums, and
students. And our messianic yeshiva has all of these, as well.
However, there is a fundamental difference. One does not spend a
fixed number of years in a yeshiva. Some students spend one
year, some two, some ten or more. Universities require their
students to take a specific number of courses leading to a
degree, whereas the primary aim of an Orthodox yeshiva is not
that, not even is it to ordain Jewish clergy; rather, the yeshiva
exists in order that G-d-fearing individuals might learn, quite
for its own sake (the concept of Torah lishmo), how to apprehend
and communicate the pure Jewish faith of the Kitvei HaKodesh and
the Orthodox Jewish Brit Chadasha.
Therefore, it is not the purpose of AFI Yeshiva to turn out
yeshiva bochorim (students) who are mere intellectuals
(maskilim), mere gnostic dandies puffed up by the status symbols
of the academic titles and degrees we've given them. Our purpose
at AFI Yeshiva is, furthermore, not the mere mastery of the
Talmud. Our purpose, rather, is to use rabbinic literature and
the arts as a bridge over which to lead rabbis and others into
the Tanakh and into the Hebraic milieu of the entire Bible. Our
purpose is to fight heresy (apikorsus), to develop ethical
behavior (middos), and to produce not mere scholars (talmidei
chachomim), but cross-cultural communicators, able to go in the
power of the Ruach Hakodesh into Jewish neighborhoods and win
uncommitted Jews to their Moshiach and to the planting of the
Ruach HaKodesh-filled Synagogues of Biblical Judaism. We are
trusting that HaShem will be our learning partner (chavrusa) to
help us in this task for His Glory.
Truly He is our only real accreditation and seal of approval
(hechsher). Like many yeshivas, our messianic yeshiva takes
nothing from governments, no money, no aid, no endorsement. Our
students don't need government money to learn, thank you. We
will not tolerate accrediting agencies or the State Department of
Education telling us to change our curriculum or admission
policies or faculty hiring policies. We can provide a quality
education without consulting with mockers and unbelievers. We
take nothing from organized religion. We are an independent
institution; we offer our students and faculty only the great
honor of suffering with us as we proclaim the pure Jewish
Scriptures for the sake of the redemption of Israel (a task
accrediting agencies and government employees are not interested
in evaluating). Truly it was HaShem who resolved to establish
our AFI Messianic Yeshiva in cyberspace where the self-appointed
religious monitors and censors cannot violate our constitutional
rights of freedom of speech, freedom of religion, and freedom of
assembly, and where the hypocrits cannot bring Kristallnacht upon
Messianic Jews or upon any person of any creed or ethnicity by
terrorizing our building or our students as if it were 1938 and
they were the "tough guys" this time around. The Internet was
made to withstand a nuclear attack; surely it can withstand a
Fascist of any description or ethnicity. We are American
citizens, and we have the freedom to believe in anything we want,
and you, sir, had better believe that we will take a Fascist such
as yourself to court if you try with any Kristallnacht tactics
to take away our constitutional rights of freedom of speech and
freedom of religion. Too many people shed their blood fighting
for our freedom of religion for us to give it up because you
don't happen to like what we believe. Maybe we don't like what
you believe, but we are Americans, so we are duty-bound to
respect your right to believe that Mickey Mouse is g-d if that's
your religion. If you don't agree with this principle, you don't
agree with the Constitution. Some Jewish people say,
threateningly, "Do not mention your faith to us." Some Muslims
say even more threateningly, "Do not mention your faith to us."
My Messiah says, "Tell them, lest they perish." Should we obey
them because of their threats or should we obey the Messiah?
Could the fact that we have been hypocritically attacked by
people who would never tolerate such treatment against their
synagogues or mosques have anything to do with Hashem's resolve
to establish this Messianic beis medrash on the Internet? We
believe so, and we believe that many others will soon say, Amen.
And we will not charge anyone whom we accept as a student to
study with us. And, unlike many, we will not profiteer off of
the Word of G-d or off of a student's sincere desire to study the
Kitvei Hakodesh, and no one will be able to accuse us of this, or
of being paid to "destroy souls." It's all as free as the
Internet. Messiah says, "Freely you received, freely give." The
prototype of our messianic yeshiva is the one that a certain
rabbi established nearly two thousand years ago in the lecture
hall of Tyrannus. Shliach Sha'ul may have been influenced in
some ways by the yeshiva he himself attended under Gamliel. In
starting yeshivas, we should remember that this rabbi encouraged
our imitating him; he said,"Follow me as I follow the Moshiach."
This would include also the way he received messianic s'michah.
Also we note that there are at least five things about this rabbi
that we must imitate in the hall of study or beis medrash that we
have been given. First, we must note that this rabbi was a rabbi
upon whom the Shekhinah had bestowed the power of the Ruach
Hakodesh. He could cast out demons, he knew how to follow Hashem
in praying for the sick, in prophesying and in preaching with
prophetic power because he was filled with the Ruach Hakodesh and
spoke in leshonot. Secondly, he knew and taught the correct
doctrines of the other Shluchim--he had something far beyond what
we would call today a superior scribal or "seminary" education.
Thirdly, he had artistic skills and was a literary artist as well
as a rhetorician and hymnist. Fourthly, he used his parnoseh
(livelihood) and his tent-making business skills to give him the
financial ability he needed to travel and to cross cultural
barriers and to do ministry on the street in Athens and from
house to house in Ephesus in order to help finance the planting
of new congregations. And, finally, he used his own specialized
yeshiva training, his Jewish education (chinuch), to help him
give vision to the blind synagogue community, which had trouble
seeing the Gentile Shlichut of Moshiach, and to the blind Brit
Chadasha kehillah community, which had trouble seeing the
observance of the Torah and its mitzvot as part of the Jewish
G-d-given trust at Sinai. This rabbi went around the world
turning everything upside down for Hashem, and our vision is that
we might send many students to follow him in the same holy
vocation. If this is threatening to you, talk to your therapist.
Past students of Artists For Israel Institute are now in media
ministries, planting congregations in foreign countries or here
in America, doing short-term overseas ministry in various foreign
lands, touring as artist-ministers, writing, using foreign
languages to minister bi-lingually, creating works of art to
glorify the L-rd and reach the unreached within their own
cultural context, leading congregations, involved in
cross-cultural ministry with Muslims and other unreached
peoples,and being used in many innovative ways to fulfill the
Great Commission of the Moshiach of Israel. We do want to
certify each student as having completed the course of study.
This requires taking the entrance exam, and e-mailing it in to us
along with recommendations, three letters of recommendation on
official stationery from people with known ministry who can vouch
for the sincerety and competence of the candidate in pursuing
ministerial training. Since we do not charge tuition and donate
our time, we are very selective about who in the world is
admitted to our school. Only students who are serious and have
letters of recommendation and have truly worked on the exam need
apply. Once the student is admitted to this messianic yeshiva, a
thesis and/or project will also be required. After they have
completed the entrance exam, had letters of recommendation sent
in to us, and are officially accepted into the messianic yeshiva,
interested students should write a proposal letter with a
statement of their faith and the thesis and/or project they would
like to do and they should ask those who are the three
recommending them to write Artists For Israel Institute P.O. Box
2056, New York NY 10163 stating 1) how long they have known the
candidate, 2) in what capacity, 3) what are the candidate's
strengths in presenting himself/herself for ministry, 4) what are
the candidate's weaknesses, 5) what ministry is the candidate
engaged in presently and in what capacity in that ministry. All
this will have to be accomplished and checked out before the
student's proposal letter can be processed. A letter of
acceptance will be sent, if the student is accepted.
ENTRANCE EXAM: For each of the following questions, choose the
best answer and place the letter of that answer on the answer
sheet at the end of the test and email it to office@afii.com
1. beh-ray-SHEET bah-rah Eh-loh-HEEM et (es) hash-shah-MY-yeem
vuh-et ha-AH-rets
A. The meaning is "In the beginning G-d created the earth.
B. The last word (reading from right to left) has a dot in its
second letter. This means that the letter is tripled.
C. The second word from the end is the sign of the direct object.
D. There is no preposition anywhere in this Hebrew sentence.
The best answer is ------.
2. v'ha-AH-rets ha-yeh-TAH TOH-hoo vah-VOH-hoo vuh-KHOH-shekh ahl
p'NAY teh-HOHM
A. The translation is "And the earth was formless and empty and
darkness (was) upon the faces (literally) of the sea.
B. The first two words literally mean "And the earth she was."
C. The word for "faces" is in construct with the word that
appears at the beginning of the verse.
D. The construct state does not imply an "of" relationship. The
best answer is -----.
3. vuh-ROO-ahkh Eh-loh-HEEM m'rah-KHEH-feht ahl-p'NAY
hahm-MY-yeem
A. The first word does not contain a conjuction.
B. The last word means "days."
C. The last word does not contain the article "the" in it.
D. The word with "m" is a participle or verbal-adjective.
The best answer is _______.
4. vahy-YOH-mer Eh-loh-HEEM yeh-HEE ohr vah-yeh-HEE ohr
A. All the verbs in this sentence are in the perfect tense, which
means they all have to do with completed action.
B. The vav-conversive is a conjunction that changes the tense.
C. The imperfect tense means that the action is completed.
D. The word for darkness appears twice in this sentence.
The best answer is -----.
5. vahy-YAHR Eh-loh-HEEM et(es) ha-ohr kee tohv
A. There is no vav-conversive in this sentence.
B. The sign of the direct object has to be translated in this
sentence. C. The subject follows the verb in this sentence.
D. The root of the verb means "to be."
The best answer is -----.
6. vahy-yahv-DAYL Eh-loh-HEEM bayn ha-ohr oo-VAYN
ha-KHOH-shehkh
A. The verb here means "and he caused a division."
B. Throughout Scripture G-d causes a division.
C. This is the meaning of what Moshiach Yehoshua said when he
told his disciples that he came not to bring peace but a sword.
D. All of the above are true.
The best answer is -----.
7. vahy-yeek-RAH Eh-loh-HEEM lah-OHR yom v'lah-KHOH-shehkh
KAH-rah LAI-lah vah-yeh-HEE EH-rev vah-yeh-HEE VOH-ker yohm
eh-KHAD
A. The word for "one" here can never mean complex unity.
B. The verb for "call" is only used once in this sentence.
C. The verb for "to be" or "was" is used twice in this sentence.
D. There is no preposition in this sentence.
The best answer is ----.
8. vahy-YOH-mer Eh-loh-HEEM yeh-HEE rah-KEE-ah buh-TOKH
hah-MY-yeem A. The first verb is imperfect third person
masculine singular with vav conversive giving it a perfect force.
B. The second verb is perfect.
C. The word for "days" follows a preposition here.
D. The word for "expanse" is not a noun in this passage.
The best answer is -----.
9. vahy-YOH-mer Eh-loh-HEEM yee-kah-VOO hahm-MY-yeem
mee-TAH-khaht hahsh-shah-MY-yeem el mah-KOHM eh-KHAD
vuh-teh-rah-EH ha-yah-bah-SHAH
A. The verb for "be collected" is in the perfect tense and it is
where we get the noun form of the same word, the noun form used
by the Jewish people for the word mikveh.
B. The last verb means "and he shall be seen."
C. There is a feminine prefix in the last verb, which is in the
passive tense. D. All of the above are true.
The best answer is -----.
10. vahy-yeek-RAH Eh-loh-HEEM lah-yah-bah-SHAH EH-rets
oo-l'meek-VAY hahm-MY-yeem kah-RAH yahm-MEEM
A. An H-stem verb has a causative force, as in the first verb of
this sentence, "He caused to call.
B. The word for "collection" is not in construct with the
following word.
C. The last word means "days."
D. None of the above.
The best answer is -----.
11. #2 is best translated
A. The earth (he) was empty and formless and darkness was upon
the faces of the sea.
B. The earth (she) was empty and formless and darkness was upon
the faces of the sea.
C. The earth (it) was empty and formless and darkness was upon
the faces of the sea.
D. None of the above.
The best answer is -----.
12. The best translation of #3 is:
A. The spirit of the G-d was brooding on the faces of the days.
B. The spirit of G-d was brooding on the face of the waters.
C. The Spirit of G-d was brooding on the faces of the days.
D. None of the above. The best answer is -----.
13. The best translation of #4 is:
A. And G-d said "Let there be light and let there be light."
B. And G-d said "Let there be light and there was light."
C. And G-d said "Let there be light and she was light."
D. None of the above. The best answer is -----.
14. The best translation of #6 is:
A. And G-d caused a division between the light and the darkness.
B. And G-d shall cause a division between the light and the
darkness. C. And G-d shall cause a division between the light and
between the darkness.
D. None of the above.
The best answer is -----.
15. The best translation of #10 is:
A. And G-d called the dry land "earth" and the collection of
waters he called "days."
B. And G-d called the dry land "seas" and the collection of
waters he called "earth."
C. And G-d called the dry land "days" and the collection of
waters he called "earth."
D. None of the above.
The best answer is _______.
16. This first Hebrew passage is Gen. 2:16. Place the letter of
the best answer in the blank on this page immediately after the
questions below. The answers are not meant to trick you but to
see if you have studied the material and know the obvious answer
(obvious to anyone who has studied) to the question.
In the Hebrew passage from Genesis below, without looking at your
Bible or your notes, for the word that is first in the passage,
please give the correct root and meaning. Place the letter in
this blank.
vah-yuh-TSAHV Adonoy Eh-loh-HEEM ahl ha-ah-DAHM leh-MOHR
mee-KOHL aitz ha-gahn ah-KHOHL toh-KHEHL
A. tsah-VAH is the root and the meaning is "he commanded."
B. tsah-AH is the root and the meaning is "he asked."
C. vah-TSAH is the root and the meaning is "he walked."
D. nah-TSAH is the root and the meaning is "he walked."
17. In the same word vah-yuh-TSAHV above, the PATACH (_) under
the first radical (TSAH-DEE) of the root tells you that the word
is a PIEL stem verb. PIEL means that the verb is___.
A. active reflexive (he ___ himself.)
B. passive reflexive (he was ___ himself.)
C. active intensive (he intensively ___.)
D. passive intensive (he was intensively ___.)
18. A good literal translation of the Hebrew passage above (Gen.
2:16) would be ___.
A. Hashem G-d said to himself to the man, saying, "From any of
the trees(collective) of the garden to eat you (plural) shall
eat. B. And Hashem G-d intensively commanded to the man,
saying, "From any of the trees of the garden to eat you shall
eat." C. And Hashem G-d intensively asked to the
man, saying, "From any of the trees of the garden to eat you
(plural) may eat."
D. And Hashem G-d intensively walked himelf to the man, saying,
"From any of the trees of the garden to eat you may (plural)
eat."
l9. oo-meh-AITZ ha-DAH-aht tov vah-rah lo toh-KHOHL mee-MEHN-noo
kee buh-YOM ah-KHOHL-khah mee-MEHN-noo MOHT tah-MOOT
In this passage (Gen.2:17), which of the following statements
about the first word--oo-meh-AITZ--is not true?
Put the answer in this blank___.
A. The letter MEM is the inseparable preposition MEEN meaning
"from." B. The letter SHU-RUQ is actually the conjunction VAHV
meaning "and" or "but."
C. The letter VAHV is in this case a consonant without a vowel,
and therefore, VAHV becomes SHU-RUQ when it occurs before VET,
MEM or FEH.
D. This word is not in construct with the following word.
20. In the passage (2:17) given in question #19, look at the
fourth word from the end --ah-KHOHL-khah-- and put the best
answer in this blank ___.
A. This word is an imperfect verb and its root is akhol.
B. This word is an infinitive absolute; that is because it lacks
pronouns or prepositions.
C. This word is an infinitive construct of the root ALEF CHAF
LAMMED. D. All of the above.
21. The best literal translation of the above passage (2:17) is:
A. "But from the tree of the knowledge of good and evil not you
shall eat from it, for in the day you to eat from it to die you
will die."
B. "But from the knowledge of the tree of evil not you must eat
from it, for in that day you will die."
C. "But from the knowledge of the tree of good and evil not you
must take from it, for in that day dying you will die."
D. "But from the knowledge of the tree of evil not you eat from
it, for in that day to die you will die."
22. There is an allegorical meaning to this passage. Put the best
answer in this blank _________.
A. If you choose to know good and evil in counterdistinction to
what G-d's Word commands about good and evil, you will eat the
corrupting fruit of your actions.
B. G-d created man to obey him or else (or else eat the
corrupting fruit of disobeying Him, which means death).
C. Since Man as Man has corporately eaten the corrupting fruit
of disobedience to G-d (which means death), G-d must recreate Man
as Man to return the human race to the freedom conceived by G-d
in the beginning. This means that rebirth is absolutely
necessary, a new Man must come forth from G-D.
D. All of the above.
23. vahy-yah-PAYL Adonoy Eh-loh-HEEM tahr-day-MAH ahl
ha-ah-DAHM vahy-yee-SHAHN vahy-yee-KAHKH ah-KHAHT
meets-tsahl-oh-TAHV vahy-yees-GOHR bah-SAHR tahkh-TEHN-nah The
first word in this passage (Gen. 2:21) has a PATACH under the
first preformative. In the imperfect tense, this is a sign of
the HIFIL verb stem of the Hebrew root NOON FAY LAMMED meaning
"he fell." The letter of the answer which is not true is ___.
A. The HIFIL verb stem has a causative force.
B. In the verb in question the ? has assimilated to dagesh forte
in the ?. C. This verb does not contain vav conversive.
D. A good translation of this verb would be "So he made fall."
24. In the word MITZALOTAV in this passage (Gen.2:21), which of
the following is the best answer?
A. The word in question has this pronunciation:
MEE-TSAHL-OH-TAHV.
B. The root of the word, which means "rib" is TZADIK LAMMED AYIN,
a feminine noun.
C. The word MEEN with assimilated NOON is in this word and is an
inseparable preposition meaning "from"; YOD KAMATZ FINAL NOON is
a pronomial suffix meaning "his".
D. All of the above are true.
25. Which of the following is the best literal translation of
Gen. 2:21?
A. "So he made Hashem G-d fall into a deep sleep on top of the
man and he slept and he took one of his ribs and he closed up
flesh in place of it." B. "So Hashem G-d made fall on the man a
deep sleep and he slept and He took one of his ribs and He closed
up the flesh (in) its place." C. "So Hashem G-d fell asleep and
the man slept and took one of his ribs and closed it up on him."
D. "So Hashem G-d fell asleep and the man slept and took one of
his ribs and closed up the flesh on it."
26. The word BASAR has which meaning in Scripture?
A. Meat or muscle of animals or man.
B. Humanity at large or what is frail or perishable in human
nature.
C. In the Brit Chadasha Scriptures the life of the flesh or SARX
is the life of the unrenewed or unregenerate old nature of man.
D. All of the above.
27. vahy-yee-huh-YOO sheh-nay-HEM ah-roo-MEEM ha-ah-DAHM
veh-eesh-TOH veh-lo yeet-bo-SHAH-shoo In this passage (Gen.
2:25), which statement below is not
correct?
A. The first word has the root HAY YOD YAH and is a Qal imperfect
third masculine plural form of the root with ? (vav) conversive.
B. The first word should be translated "And they were."
C. "The fall of mankind" means the sense of primal shame and lost
innocence that rebellious autonymous Man experiences as part of
his ontology or being.
D. AROM (ayin, resh, holem vav, final mem) is the root meaning
"naked" and here means "naked ones" and is a verb.
28. vah-TEH-reh ha-ee-SHAH kee tov ha-aitz leh-mah-ah-KHOHL
vuh-KHEE tah-ah-vah hoo lah-ay-NAHY-eem vuh-nehkh-MAHD ha-aitz
leh-hahsh-KEEL vah-tee-KHAKH mee-peer-YOH vah-toh-KHOHL
vah-tee-TEHN gahm luh-ee-SHAH ee-MAH vahy-yoh-KHAHL
In this passage (Gen. 3:6), which of the following is not
correct?
A. The first word is imperfect third person feminine singular
with vav conversive of RESH ALEF HAY the verb for "saw".
B. V'nechmad means "and being desirable because it is a NIFAL
participle of CHET MEM DALET, "he desired."
C. L'ishah means "to her husband" or "to her man," the hey mappiq
being a pronominal suffix, the LAMMED SH'VA being an inseparable
preposition. D. Neither answer A, B, nor C is correct.
29. The best literal translation for Gen. 3:6 is ___.
A. "And the woman saw that the tree (was) good for sin and that
it was delightful to the eyes and the tree being desirable to
gain wisdom and she took from her fruit and she ate and she gave
also to her man with her and he ate."
B. "And the woman saw that the tree (was) good for food and that
it (was) delightful to the eyes and the tree being desirable to
gain wisdom and she took from its fruit and she ate and she gave
also her husband with her and he ate."
C. "And the woman saw that the tree was good for her and that it
was desirable to her eyes and that the tree would bring her
wisdom so she took it and ate it and gave it to her man with her
and he ate (it)." D. All of the above.
30. Which of the following is not a true statement about Gen.3:6,
the passage above?
A. The way of death does not offer a false g-d-like knowledge.
B. The way of death beckons with eye-catching, desirable
allurements.
C. The way of death offers a pseudo-wisdom of some kind.
D. The way of death offers an individualistic ethic in which one
person can become a "serpent of temptation" to corrupt someone
else as well.
Directions: on this page, circle "T" or "F" next to the
statement, depending upon whether it is true or false. The
statements are not intended to be"tricky" but to test your
understanding of the text by planting blatantly erroneous
information in a statement, to see if you can detect it by virtue
of your acquired knowledge.
31. T F Ezekiel believed, and his belief can be demonstrated
from his writings, that an unregenerate rebel without a new heart
and a new spirit could nevertheless live by the law and keep it.
32. T F Ezekiel wrote in chapter 20, "For on my holy mountain,
the high mountain of Israel, declares the Sovereign L-rd, there
in the land the entire house of Israel will serve me and there I
will accept them. There I will require your offering and your
choice gifts, along with all your holy sacrifices." This passage
is both an anticipation of chapters 40-48 in Ezekiel and also a
confirmation of Rav Sha'ul's optimism about an end-time revival
among the Jewish people in Romans 11.
33. T F In a reference to Zedekiah as a profane and wicked
prince, Ezekiel 21:26 says, "Take off the turban, remove the
crown..." We know from Psalm 110, Zechariah 3:8; 6:11-13, and
other Scripture that the kohen's turban and the king's crown
ultimately belong to the Moshiach, the Davidic high kohen after
the order of Melchizedek.
34. T F It was the ill-advised intrigues of Zedekiah with Egypt
that became the final provocation for the national disaster of
Nebuchadnezzar's Babylonian army attacking the city of Jerusalem
and the Beis Hamikdash, as Ezekiel had predicted to theday.
35. T F Like her lewd sister, the Northern Kingdom who committed
harlotry with Assyria for favors against Damascus, so too the
Kingdom of Judah committed the same sins with Egypt; and the
Northern Kingdom was raped and dragged off by Assyria just as the
Kingdom of Judah was raped and dragged off by Babylon, all
because the covenant with G-d was broken--G-d, the angry husband
with a lewd wife.
36. T F The sign from G-d that the Beis Hamikdash, the "delight
of their eyes," would be taken away from the Jewish people was
the death of Ezekiel's older son, Pelatiah.
37. T F The period of Ezekiel's being afflicted with aphasia
(speechlessness) did not end until the return of the Exiles in
538 B.C.E.
38. T F Ezekiel's book gives comfort to those who, for one
reason or another, feel the need to hide their "sign" of
testimony and therefore do not accept the responsibility to give
personal testimony for the L-rd.
39. T F The book of the Bible that specifically addresses the
issue of the Edomites and their guilt regarding Israel is Nahum.
40. T F There is nothing in the writings of the historian
Josephus that could lead one to believe that the Magog of Ezekiel
38 might be identified in any way with Russia.
41. T F Scholars believe that Cush is modern Turkey.
42. T F Assyria collapsed when Nineveh fell in 601 B.C.E.
43. T F The Brit Chadasha kehillah today not only does not have
an understanding of the book of Ezekiel; the Brit Chadasha
kehillah today has few Ezekiels in its ranks, willing to
publically, fearlessly, address the public crowds outside the
Brit Chadasha kehillah buildings and give them a warning and an
offer to repent before they are swept away in national judgment.
This is the tragedy of the Brit Chadasha kehillah in America.
Liberalism, small numbers, and the swelling ranks of the cults
are part of the ways we are paying for our sin; but the lessons
of Ezekiel should lead us to believe that greater punishment is
coming if the Brit Chadasha kehillah does not repent and fulfill
its duty to be G-d's watchman to the nations.
44. T F Ezekiel 36:27 says, "I shall put my Spirit in you, and
make you keep my laws, and respect and practice my judgements."
From this passage we begin to understand why unregenerate
shepherds and ministers cannot properly interpret or follow the
Word of G-d: they lack his Spirit.
45. T F In context, the false shepherds that G-d is against in
Ezekiel 34 must be political and not religious leaders.
46. When King Zedekiah visited Jeremiah in prison to ask the
prophet for a word from the L-rd A) he was a fairly young king
B) he was an old man C) he was suffering from an incurable
illness in his bowels D) none of the above.
47. Jeremiah predicts Babylon will be G-d's instrument A) to
punish the sinful Northern Kingdom B) to punish sinful Judah
C) of punishment but never herself to be punished by G-d D) none
of the above.
48. The man who assassinated Governor Gedaliah was A)Pashhur B)
Johanan ben Moses C) Ishmael D) none of the above.
49. Kedar was A) an important city in Crete B) an important sea
port in Egypt C) an important Arab tribe D) none
of the above.
50. Jeremiah prophesied to the Jewish remnant left in the land
after Gedaliah's assassination A) that they would prosper if
they went down to Egypt B) that they would NOT find
the safety they sought in Egypt C) bothA and B D) neither A nor
B.
51. King Josiah of Judah was killed by Pharaoh Necho as Necho
marched to assist the Assyrians against Babylon in the year
A) 712 B.C.E. B) 695 B.C.E. C) 687 B.C.E. D) 609 B.C.E.
52. G-d avenged Josiah's death when the Egyptians were defeated
by the Babylonians at Carchemish in A) 711 B.C.E. B) 690 B.C.E.
C) 680 B.C.E. D) 605 B.CE.
53. In the case of one man, the great things he might have
sought for himself in terms of distinction in the land of Judah
were all forfeited because of his loyal service to Jeremiah. This
man's name was A) Ahaziah B) Menahem C) Baruch D) Shallum.
54. Jeremiah predicted this man would be handed over to his
enemies in the same way Zedekiah king of Judah was handed over to
his enemies. The man was A) Manasseh B) Pharaoh Hophra C) Pekah
D) none of the above.
55. In the book of Jeremiah, whenever anyone comes to Jeremiah
and asks him for a word from the Lord, A) they invariably
believe it and act on it B) they generally do not believe
it C) they act on it but in unbelief D) none of the above.
56. Ebed-melech was the man A) who helped Jeremiah when he was
inprison B) wiw betrayed Jeremiah when he was in prison C) who
was pro-Babylonian because he loved money D) none of the above.
57. It was in July 587 B.C. that A) Judah defeated Moab B) Judah
capitulated to the Assyriens C) Jerusalem fell to the
Babylonians D) none of the above.
58. Jeremiah 39:8 tells us that the Chaldeans tore down the walls
of Jerusalem. The man who became famous because he rebuilt those
walls was A) the Kohen Gadol Yeshus B) the High Kohen Yehoshus
C) Nehgmlah D) none of the above.
59. The man in the book of Jeremiah who knew the right
course of action but lacked the courage to take it was A) Baruch
B)Zedekiah C) Pashhur D)none of the above.
60. Which of the following is NOT true? A)Zedekiah was a puppet
king set up by Nebuchidrezzar B)Zedekiah came to power after the
exile of Jeholachin's son,Jehoiakim. C) Zedekiah was under the
control of his officials whom he feared D) Zedekiah was not a
courageous man of faith.
61. Jeremiah found A) himself completely forsaken by G-d in
prison B) that all his enemies soon shared his prison cell with
him C) G-d used prison as a place of protection for
Jeremiah and worked it for good for him D) none of the above.
62. "Ii there any word from the L-rd?" is a question asked by A)
Baruch B) Passhur C)Hezekiah D) Zedekiah.
63. In the book of Jeremiah the man who was erroneously accused
of deserting to the enemy was A) Ohaladab B) Mehahem
C) Jeremiah D)Zedekich.
64. The unrepentant sinners that Jeremiah confronts A) think
things will get better without their listening to the prophet
B)lose their eye sight or their lives as punishment for their
disobedience C) both A and B D) neither A nor B.
65. The man who cut up and burned part of the book of Jeremiah
was A) Josiah B) Seholachin C) Baruch D) Jehoiakim.
66. The man who did not fear G-d like his father Josiah was A)
Jeholachin B) Jehoshaphat C) Jehoiakim D) none of the above.
67. The man who was associated with Jeremiah for over 20 years
was A) Pashhur B) Zedekich C) Baruch D) none of the above.
68. "Your eyes will look at the eyes of the King of Babylon"--
these words were spoken by A) G-d to Baruch B)Jeremiah to
Zedekiah C) Zedekiah to Jeremiah D) none of the above.
69. In the book of Jeremiah, the name "The L-rd is our
Righteousness" is given to A) Jerusalem only B) the Moshiach
only C) both Jerusalem and the Moshiach D) none of the above.
70. "Straying from the path," "missing the mark," and "rebelling"
are terms in Hebrew that cover different aspects of the idea of
A) apostasy B) sin C) hypocrisy D) divorce.
71. The cult of Molech A) was the cult of a foreign G-d B)
involved child-sacrifice C) refers to King Molech of Jordan D)
both A and B.
72. Jeremiah's purchase of land at Anathoth A) showed he
believed Judah would never return from the Exile B) showed he
believed he would live to return from he Exile C) both A and B
D) was asign that the day would come when normal economic
activity in Judah would be resumed.
73. The Old Covenant was written on stone but the Brit Chadasha
would be written A) on the heart B) with the sword of military
victory C)with the blood of the saints D) none of the above.
74. The city of Ramah lay in the territory of the tribe of
A) Gad B) Naphtali C) Ephraim D) Benjmmin.
75. The Gentile Brit Chadasha kehillah is A) the New Israel
B) the only Israel C) spiritual Israel D) none of the above.
76. When the Shliach Yochanan calls Satan that "Ancient Serpent,"
A) he means you should interpret Genesis chapter 3 literally and
that means you only have to fight a viper when you're fighting
the devil B) he means the story is a myth without any raality
whatsoever behind it C) he means Genesis chapter 3 should be
interpreted so that it is actually Satan who tempted humankind in
the beginning D)none of the above.
77. Acosmogony is A) a theory of eschatology B) a theory of
theological beginnings C) a theory of recorded history
D) a theory of the origin and development of the universe. 78.
The book of the Bible that makes one want to re-read Genesis to
find out who the Edomites descended from and all about Esau is A)
Jonah B) Ruth C) Obadiah D) none of the above.
79. The book of Genesis A) is not a theological foundation for
the rest of the Bible B) lays a foundation for every major
doctrine of the Bible except the doctrine of the Moshiach
C) introduces us theologically to all the major questions of life
D) none of the above.
80. The evil of polygamy is introduced in Genesis by A) Ham
B) Lamech C) Enosh D) none of the above.
81. Canonical exegesis is A) the Bible interpreting itself
B) Scripture interpreted exegetically C) the Bible interpreted
according to extra-canonical criteria D) none of the above.
82. Moses A) was not educationally capable of writing the Torah
B) did not prefigure the Moshiach C) died outside the Promised
Land because he did not honor G-d as holy before the people
D) none of the above.
83. Exodus tells us about A) the ten plagues B) the ten
murmurings C) the ten commandments D) all of the above.
84. Moses is from the tribe of A) Dan B) Judab C) Levi D)Simeon.
85. The important theme(s) of Exodus are A) covenant
B) deliverance C) departure D) all of the above.
86. The sacrifice that is not presented in Leviticus is A) the
burnt offering B) the sin offering C) the guilt offering D)the
Chanukak offering.
87. G-d devoted a whole book (Leviticus) of the Bible on the
importance of blood sacrifice because A) the sacrifices in
Leviticus point to the book of Ya'akov B) there is nokapporah for
sin without the shedding of blood C) the sacrifices are meant to
edify our minds D) none of the above.
88. The book of the Bible that spends a sizeable amount of space
dealing with the subject of ordination is A) Genesis B) I Kings
C)II Chronicles D) Leviticus.
89. The census that is taken twice in Numbers is in reality
A) the same census that it taken in Exodus B) a body count C) a
means of gathering the tithe D) none of the above.
90. The two witnesses coming out of the Exile are Zerubbabel and
A) Caleb B) Joshua C) Haggai D)none of the above.
91. The essential point about Deuteronomy is that if G-d's
covenant demands are not obeyed, covenant curses will overtake
the guilty. Two books of the Bible which were singled out in
class as impossible to fathom without this understanding from
Deuteronomy are A) Philemon and Galatians B) Matthew and I
Corinthians C) Jonah and Obadish D) None of the above.
92. Deuteronomy 18:15 says1 "The L-rd your G-d will raise up for
you a prophet like me from among your own brothers. You must
listen to him." A) This is a collective reference to all the
canonical prophets that will follow Moses B) This is a reference
to Joshua C) This is a reference to Moshiach Yehoshua D) All of
the above.
93. The Book of Joshua shows A) the defeat caused by Joshua
B) the Hittite deception of the tribe of Judah C) the fulfillment
of a faithful G-d to keep his promises D) Statements "B" and "C"
are true.
94. Judges shows A) the continual apostasy of the people of G-d
B) the folly of independent-minded religion C) both "A" and "B"
D) deadly doctrines never bring joy.
95. Delilah and Samson prefigure A) Saul and David B) Shliach
Sha'ul and Timothy C) Judas and Moshiach D) none of the above.
96. A major theme of Ruth is A) retribution for the guilty
B) G-d's providential care c) G-d's love for the Jewish people as
his only chosen people D) none of the above.
97. I Samuel is an amazing character study of the tragedy of
A) King David B) King Saul C) Ahithophel D) Absalom
98. Elijah was raptured A) before he experienced any tribulation
in his ministry B) before the false prophets he opposed came to
their Anti-Moshiach destruction C) because rapturing him was the
only way G-d could keep him from the judgment G-d was bringing on
the wicked D) none of the above.
99. David's son Solomon had wisdom but the Moshiach A) brought
wisdom greater than the father B) was Wisdom C) spoke with the
learning of the Pharisees D) none of the above.
100. The king whose grandmother tried to kill him was A) Jeconiah
B) Hezekiah C) Josiah D) Joash.
101. The date of the destruction of the Beis Hamikdash was B.C.
A) 589 B) 586 C)467 D) 478.
102. The king who first opened the door for the Assyrians to put
their foot into Judah's affairs was A) Hezekiali B) Joram
C) Manasseh D) Ahaz.
103. Samaria fell B.C. A) 825 B) 728 C)722 D) 660.
104. Which of the following statements is incorrect? A) A
historical last Adam in I Corinthians is vital but a historical
first Adam in Genesis is not as important B)Esther's husband was
not named Xerxes C) Nehamiah was not a Persian Governor ruling in
Israel D) all of the above.
105. Which of the following statements is incorrect? A) The
covenant law always meant national welfare and happiness for the
people of G-d B) The book of the law found in 621 B.C. was
probably Exodus C) Failure to fulfil the demands of the covenant
law would result in the divine judgment falling on the offenders
D) None of the above.
106. The prophet that Jeremiah is most indebted to is
A) Micaiah Ben Imlah B) Samuel C) Gad D) Hosea.
107. "To pluck up and to break down, to destroy and to
overthrow, to build and to plant" (1:10) refers to A) nations
B)kingdoms C)both "A"and "B" D) evildoers.
108. The king who reigned from 640-609 B.C. was A) Joash
B) Josiah C) Ahaz D) Hezekiah.
109. The prophets who were roughly contemporary with Jeremiah
were A)Zephaniah B) Nahum C) Habakkuk D) Ezekiel E) all of the
above.
110. During the life-time of Jeremiah, Judah was a vassal of
A)Assyria B) Egypt C) Babylon D) all of the above.
111. In many ways the grandfather of Josiah was the catalyst to
many of the evils in Judah to which Jeremiah drew attention in
his preaching. His name was A) Ahaz B)Hezekiah C) Manasseh
D) Jehoiakim.
112. After the death of Solomon his kingdom fell apart into two
rival states, Israel and Judah. Their capitals were A) Anathoth
and Bethel B) Samaria and Bethel C) Samaria and Jerusalem D) none
of the above.
113. The king first responsible for entangling Judah with Assyria
and her idols was A) Ahat B) Jehoikim C) Jehoiachin D) Menassah.
114. The most momentous event that occurred in 722 B.C.E. is the
A)defeat of Assyria B) the destruction of Samaria C) the invasion
of Nebuchadrezzar D) the defeat of Josiah.
115. The time of Jeremiah's ministry extended roughly from
A)approximately 610 B.C.E. to 587 B.C.E. B) approximately 605
B.C.E. to 590 B.C.E. C) 627 B.C.E. to 587 B.C.E. D) none of the
above.
116. Jeremiah's special appointment as a prophet was A) to Judah
alone B) to the Northern Kingdom as well as Judah C) to the
nations, not simply to Judah alone D) none of the above
117. In Jeremiah's preaching. Judah is hauled into court, as it
were, and presented with a covenant lawsuit because A) she has
become unfaithful due to the allure of Canaanite Baalism and
other idols B) she has followed the example of the Northern
Kingdom C) she has evoked the covenant curses on herself D) all
of the above.
118. Israel's deep sin lay in (A) her failure to observe days
and rituals B) her disloyalty to the L-rd C) her inattention to
religion D) all of the above.
119. Which of the following statements is true: A) The kohanim
of Jeremiah's time did not act on a purely ritual and mechanical
level B) Most of the prophets of his time refused to tell the
people what they wanted to hear C) Jeremiah desired for the
people to "know" the Lord, which meant enter into a deep personal
commitment to him D) The term "shepherd" (ro'eh) always means
strictly a political leader and can never mean a religious leader
in the Tanakh.
120. The idea that occurs in Jeremiah is A) brit chadasha
B) backsliding C) ideal Israel D) all of the above.
121. Judah's infatuation with the fertility cult and its focus
on sensuality and religious prostitution was finally rooted out
but rooting it out required A) all Jeremiah's patience B) the
Exile C) great preaching D) prosperity and blessing.
122. The king under whose reign the law book was found in 621
B.C.E. was A) Hezekich B) Ahaz C) Josiah D) Joash.
123. Israel's faithless involvement with the worship of the
Canaanites was reprehensible to G-d because Israel A)attempted to
direct her allegiance to Baal instead of the L-rd B) attempted to
share her allegiance to the L-rd with allegiance to other deities
C) yielded herself to Baal and verbally renounced the L-rd D)
none of the above.
124. The subject of ecology is relevant to Jeremiah because
(A) sin or evil in the people has repercussions on the land in
Jeremiah B) droughts are really a natural phenomenon only C) G-d
may still bless the land regardless of morality in most cases
D) all of the above.
125. The lesser prophets of Jeremiah's day A) preached "cheap
grace" B) preached judgment but without predictive ability
C) refused to tickle ears D) none of theabove.
126. A message from Jeremiah that could be preached today is:
A) "Playing Brit Chadasha kehillah" without repentance courts
disaster B) Depending on "the Beis Hamikdash" without yielding
completely to G-d's Word can "destroy the Beis Hamikdash"
C) Beware when all men speak well of you D)all of the above.
127. The book of the Bible that probably most influenced
Jeremiah was A) Leviticus B)Deuteronomy C) Genesis D) I Kings
128. Jeremiah's comments about "the Queen of Heaven" A) refer
only to a Babylonian deity long since forgotten B) have relevance
to Roman Catholicism C) are particularly convicting with Jewish
people D) none of the above.
129. Jeremiah's message could be summarized as A) G-d cannot be
placated by ritualistically punctilious rebels B) The L-rd has no
obligation to sustain you or your ministry if you are not
absolutely obedient to him in it C) judgment must often come
before grace D) all of the above.
130. "The deceiving pen of the scribes" in Jeremiah's book
A) has to do with teachings that are handed down that nullify the
Word of G-d B) is one problem denominations never have to deal
with C) both A and B D) neither A nor B.
131. "The harvest is past, the summer is over, but we have not
been saved" A) has nothing to do with war B) has only to do with
war C) is dealing strictly with a religious issue and has nothing
to do with military defeat D) none of the above.
132. A concept that is mentioned only once in Jeremiah is A) the
foe from the north B) the Brit Chadasha C) backsliding D) none of
the above.
133. Which of the following is not true? A) Jeremiah was
threatened by men from his own hometown of Jerusalem B) Jeremiah
was confined in a cistern C) Jeremiah had assurance from G-d to
give him courage D) Jeremiah sometimes questioned G-d.
134. A Brit Chadasha Scriptures figure who was strongly
influenced by the writings and the diction and even the personal
testimony of Jeremiah was A) Ya'akov B) Shliach Kefa C) Andrew
D) Shliach Sha'ul.
135. The word "vindicate" is important. It means to clear
someone from an accusation or a suspicion. In the book of Job,
A) Satan is vindicated from the charge that he is an accuser
B) Job is vindicated of the charge that he serves G-d only for
the blessings he can get out of him and also that Job has done
something to deserve his sufferings C) G-d is vindicated of the
charge that human suffering means G-d must be at fault D) both B
and C.
136. Which of the following statements is NOT true? A) The Psalms
were originally both the prayerbook and the hymnbook of Israel,
with David and other lyricists using their lyrics in worship with
musical accompaniment. B) One can develop a deeper prayer life
and devotional walk with the L-rd by studying the Psalms. C) King
David wrote all the Psalms. D) A and B are true.
137. Which of the following topics are NOT included in the book
of Proverbs? A) self-control regarding sex B) common sense
regarding honesty C) matters of work and diligence D) laws
regarding the Passover.
138. Which of the following statements is NOT true about
Ecclesiastes? A) Ecclesiastes depicts the utter emptiness and
futility of life B) A materialistic and worldly person who thinks
life without G-d is wonderful should not be given Ecclesiastes to
read before you witness to him C) Ecclesiastes teaches that the
life of this world--in itself--is not worth living, arising as it
does from the futile envy and mutual jealousy and ambition of
dying men. D) There is a verse in Ecclesiastes that is often
used today to bury people.
139. In the Song of Songs, A) the poetic imagery is oriental and
culture-bound B) the material is low poetry C) G-d shows that he
affirms romantic love in holy matrimony D) all of the above.
140. Which of the following is NOT true? In the book of Jonah,
A) G-d's prophet has to be swallowed by death and spit out in
order to preach to the Gentiles B) G-d's prophet is a sign of
the coming Moshiach C) Jonah has compassion on the Ninevites
D) This little book shows the folly of backsliding away from
G-d's commandment to be his witness.
141. Amos A) was a paid, professional preacher B) was not a
short-term emissary C) believed that worship and correct
doctrine was enough D) none of the above are true.
142. Hoses A) knew for sure who the father of his children was
B) had no trouble with his wife C)preached for the Southern
Kingdom (Judah) D) none of the above are true.
143. Hosea A) was a contemporary of Jeremiah B) like Samson was
tempted to marry a prostitute C) was a native of Jerusalem D)
none of the above are true.
144. During the ministry of Isaiah, A) Damascus fell to the
Babylonians B) Ahab refused to ask for a sign C) the Northern
Kingdom fell to the Persians D) none of the above are true.
145. Isaiah writes about A) the millenial kingdom B) a new
exodus of salvation from the Exile C) a new creation following
destruction D) all of the above are true.
146. The sick king in the book of Isaiah who prays to have his
life spared is A) Manasseh B) Josiah C) the same one that makes
the mistake of showing his treasures to the Babylonians
D) Jehoiakim.
147. Sennacherib is a king from A) Ammon B) Assyria C) Babylon
D) Moab.
148. Micah is a contemporary of A) Jeremiah B) Obadiab
C) Ezekiel D) Amos.
149. A dramatic historical event that occurred during the life
of Micah was A) the Assyrien overthrow of Samaria B) the sparing
of Jerusalem when it was threatened by Sennacherib C)neither A
nor B D) both A and B.
150. The prophecy that the Moshiach would be born in Bethlehem is
given in A) Isaiah B) Amos C) Micah D) Hosea.
151. A contemporary of the prophet Nahum was A) Uzziah
B) Jeroboam II C) Zedekiah D) Josiah.
152. Zephaniah preached during the reign of A) Jeroboam II
B)Zedekiah C) Josiah D) Uzziah.
153. Jeremiah A) suffered violence only once because of his
preaching B) did not believe that the Exile would occur C)
predicted Judah would be evicted by G-d from her land for 70
years D) none of the above is true.
154. People said that Jeremiah was A) a traitor B) guilty of
sedition C) pro-Babylonian D) all of the above.
155. Jeremiah only mentions the Brit Chadasha A) in relation to
the Gentiles B) once C) as something that G-d will not accomplish
D) all of the above are true.
156. Jeremiah A) was at a total loss when Jehoiakim burned his
scroll because it was the only autograph copy in existence and
Jeremiah couldn't remember what he had written B) did not tell
Zedekiah that he would see Nebuchadrezzar with his own eyes
C) does not say that the Moshiach and Jerusalem will be called
by the same name D) none of the above are true.
157. Habakkuk A) prophesied during the reign of King Solomon
B) about the death of Jonah C) about the goodness of the
Babylonian people D) none of the above.
158. Ezekiel A) refused to use unorthodox methods in his
preaching B) used drama to get his point across C) did not out
live his wife D) none of the above.
159. Yoel (Joel) interpreted a locust plague A) as an act of
"neutral" nature B) as a sign of the tevilah of the Ruach
Hakodesh C) as a sign of G-d's judgment D) none of the above.
160. Zechariah prophesied during the A) time of Jeremiah B) time
of Yoel (Joel) C) time of the construction of the Second Beis
Hamikdash D) none of the above.
161. Zechariab's contemporary prophet was A) Ezekiel B) Haggai
C) Yoel (Joel) D) None of the above.
162. Malachi preaches against A) divorce B) tithe-stealers C)
carelessness in religion D) all of the above.
163. Jehoshaphat was A) a corrupt king B) guilty of never
working for revival C) a contemporary of Elijah D) none of the
above.
164. Jehu was a A) king who reigned in Judah B) man who refused
to take the lives of royal princes C) a contemporary of Amos D)
none of the above is true.
CIRCLE THE BEST ANSWER IN THE MULTIPLE CHOICE
QUESTIONS BELOW. Look at the Greek of Yehuda 8-25 and then
answer the questions. Yehuda 1:8-25
[VIII] 145 (*Omoi/Os 146 me/ntoi 147 kai\ 148 (ou=toi 149
)enupniazo/menoi 150 sa/rka 151 me\n 152 miai/nousin, 153
kurio/tEta 154 de\ 155 )aQetou=sin, 156 do/cas 157 de\ 158
blasfEmou=sin.
[IX] 159 (o 160 de\ 161 *MixaE\l 162 (o 163 )arxa/ggelos,
164 (o/te 165 tO|= 166 diabo/lO| 167 diakrino/menos 168
diele/geto 169 peri\ 170 tou= 171 *Mou+se/Os 172 sO/matos,
173 )ouk 174 )eto/lmEsen 175 kri/sin 176 )epenegkei=n 177
blasfEmi/as, 178 )alla\ 179)ei=pen, 180 )*EpitimE/sai 181 soi
182 ku/rios.
[X] 183 (ou=toi 184 de\ 185 (o/sa 186 me\n 187 )ouk 188
)oi/dasin 189 blasfEmou=sin,
190 (o/sa 191 de\ 192 fusikO=s 193 (Os 194 ta\ 195 )a/loga
196 zO|=a 197 )epi/stantai,
198 )en 199 tou/tois 200 fQei/rontai.
[XI] 201 )ouai\ 202 )autoi=s, 203 (o/ti 204 tE|= 205 (odO|=
206 tou= 207 *Ka/i+n
208 )eporeu/QEsan, 209 kai\ 210 tE|= 211 pla/nE| 212 tou=
213 *Balaa\m 214 misQou=
215 )ecexu/QEsan, 216 kai\ 217 tE|= 218 )antilogi/a 219 tou=
220 *Ko/re 221 )apO/lonto.
[XII] 222 (ou=toi/ 223 )eisin 224 (oi 225 )en 226 tai=s 227
)aga/pais 228 (umO=n
229 spila/des 230 suneuOxou/menoi 231 )afo/bOs, 232 (eatou\s
233 poimai/nontes,
234 nefe/lai 235 )a/nudroi 236 (upo\ 237 )ane/mOn 238
parafero/menai, 239 de/ndra
240 fQinopOrina\ 241)apoQano/nta 242 di\s 243 )apoQano/nta
244 )ekri=OQe/nta,
[XIII] 245 ku/mata 246 )a/gria 247 Qala/ssEs 248
)epafri/zonta 249 ta\s 250 (eautO=n
251 )aisxu/nas, 252 )astE/res 253 planE-tai 254 (oi=s 255 (o
256 zo/fos 257 tou=
258 sko/tous 259 )eis 260 )aiO=na 261 tetE/rEtai.
[XIV] 262 *ProefE/teusen 263 de\ 264 kai\ 265 tou/tois 266
)e/bdomos 267 )apo\
268 )*Ada\m 269 (*EnO\x 270 le/gOn, 271 )*Idou\ 272 )E=lQen
273 ku/rios 274 )en
275 (agi/ais 276 muria/sin 277 )autou=,
[XV] 278 poiE=sai 279 kri/sin 280 kata\ 281 pa/ntOn 282 kai\
283 )ele/gcai 284 pa=san
285 yuxE\n 286 peri\ 287 pa/ntOn 288 tO=n 289 )e/tgOn 290
)asebei/as 291 )autOn
292 (O=n 293 )Ese/bEsan 294 kai\ 295 peri\ 296 pa/ntOn 297
tO=n 298 sklErO=n 299 (O=n 300 )ela/lEsan 301 kat' 302
)autou= 303 (amartOloi\ 304 )asebei=s
[XVI] 305 (*ou=toi/ 306 )eisin 307 goggustai/, 308
memyi/moiroi, 309 kata\ 310 ta\s
311 )epiQumi/as 312 (eautO=n 313 poreuo/menoi, 314 kai\ 315
to\ 316 sto/ma 317 )autO=n 318 lalei= 319 (upe/rogka, 320
Qauma/zontes 321 pro/sOpa 322 )Ofelei/as 323 xa/rin.
[XVII] 324 (*Umei=s 325 de/, 326 )agapEtoi/, 327 mnE/sQEte
328 tO=n 329 (rEma/tOn
330 tO=n 331 proeirEme/nOn 332 (upo\ 333 tO=n 334 )aposto/lOn
335 tou= 336 kuri/ou
337 (EmO=n 338 )*Iesou= 339 Xristou=.
[XVIII] 340 (o/ti 341 )e/legon 342 (umi=n, 343 )*Ep' 344
)esxa/tou 345 [tou=] 346 xro/nou 347 )e/sontai 348 )empai=ktai
349 kata\ 350 ta\s 351 (eautO=n 352 )epiQumi/as
353 poreuo/menoi 354 tO=n 355 )asebeiO=n.
[IXX] 356 (*Ou=toi/ 357 )eisin 358 (oi 359 )apodiori/zones,
360 yuxikoi/, 361 pneu=ma
362 mE\ 363 )e/xontes.
[XX] 364 (umei=s 365 de/, 366 )agapEtoi/, 367
)epoikodomou=ntes 368 (eautou\s 369 tE|= 370 (agiOta/tE| 371
(umO=n 372 pi/stei, 373 )en 374 pneu/mati 375 (agi/O| 376
proseuxo/menoi,
[XXI] 377 (eautou\s 378 )en 379 )aga/pE| 380 Qeou= 381
tErE/sate, 382 prosdexo/menoi
383 to\ 384 )e/leos 385 tou= 386 kuri/ou 387 (EmO=n 388
)*Iesou= 389 Xristou= 390 )eis 391 zOE\n 392 )aiO/nion.
[XXII] 393 kai\ 394 (ou\s 395 me\n 396 )elea=te 397
diakrinome/nous
[XXIII] 398 (ou\s 399 de\ 400 sO|/zete 401 )ek 402 puro\s
403 (arpa/zontes, 404 (ou\s
405 de\ 406 )elea=te 407 )en 408 fo/bO|, 409 misou=ntes 410
kai\ 411 to\n 412 )apo\
413 tE=s 414 sarko\s 415 )espilOme/non 416xitO=na.
[XXIV] 417 *TO|= 418 de\ 419 duvame/nO| 420 fula/cai 421
(uma=s 422 )aptai/stous
423 kai\ 424 stE=sai 425 katenO/pion 426 tE=s 427 do/cEs 428
)autou= 429 )amO/mous
430 )en 431 )agallia/sei,
[XXV] 432 mo/nO| 433 QeO|= 434 sOtE=ri 435 (EmO=n 436 dia\
437 )*Iesou= 438 Xristou= 439 tou= 440 kuri/ou 441 (EmO=n 442
do/ca 443 megalOsu/nE 444 kra/tos 445 kai\ 446 )ecousi/a 447
pro\ 448 panto\s 449 tou= 450 )aiO=nos 451 kai\ 452 nu=n
453 kai\ 454 )eis 455 pa/ntas 456 tou\s 457 )aiO=nas. 458
)amE/n.
165. In verse 8 the word sa/rka means A) dreams B) feet C) flesh
D) none of the above.
166. The last word in verse 8 means A) they insult B) they love
c) they hate D) they abandon.
167. In verse 8, (*Omoi/Os means A) house B) likeable
C) children D) likewise.
168. Verse 8 teaches that A) sexual sinners sin against their own
bodies and actually hurtfully defile and injure themselves
B) sexual sinners live in an unreal world even while they rebel
and rail against G-dly authority C) sexual sinners are asleep to
G-d's judgment D)all of the above is true.
169. In verse 9 diabo/lO| means A) diabolical B) dial C) devil
D) drudgery.
170. In verse 9 diakrino/menos is an A) adjective B) participle
C) verb D) pronoun.
171. In verse 9 o/te A) introduces a temporal clause B) means
"blood" C) is a noun D) none of the above are true.
172. In verse 9 diele/geto A) is a verb B) is in the imperfect
tense and should be translated "was arguing" C) does not express
continuing action in the past D) "A" and "B" are correct.
173. In verse 9 peri\ means A) about B) jumping C) sailing D)
cloak.
174. In verse 9 sO/matos, means A) hair B) body C) teeth D)
clothing.
175. In your Greek Brit Chadasha Scriptures dictionary sO/matos
is listed sO/ma, tos and this tells you that A) the genitive is
sO/matos B) the word is a verb C) the word is a pronoun D) none
of the above is true.
176. In verse 9 )*EpitimE/sai A) is in the optative mood B) is in
the indicative mood C) is in the subjunctive mood D) is in the
imperative mood.
177. In verse 10 )oi/dasin means A) they ate B) they spoke C)
they know D) they heard.
178. In verse 10 )oi/dasin is in the perfect tense. A) This means
that the action takes place in the future although the verb does
not look like a future tense verb B) This means that the action
is a point action C) This means that the action is only imagined
and not actual D) This means the action takes place in the past
with results that extend up to, and even include, the present.
179. The last word in verse 10 A) is in the active voice B) is in
the passive voice C) has action that the subject receives rather
than performs D) "B" and"C" are true.
180. In verse 10 the Greek says "by these they are corrupted"
rather than the more natural order "they are corrupted by these."
This word order and the place that it has in the sentence (coming
last) indicates A) emphasis B) elasticity C) compression D) none
of the above.
181. In verse 11 tou= *Balaa\m is what is called a qualitative
genitive. A) A tevilah of teshuvah means a repentance-type
tevilah; the quality which could have been ascribed by the use of
an adjective might be put in the genitive. This is the meaning of
a qualitative genitive. B) The meaning in this verse is
"Balaam-type error" C) The idea means that if you study Balaam's
career in the Bible you will be able to perceive the quality of
the error these false teachers are guilty of D) all of the above
are true.
182. In verse 12 we have the phrase (eatou\s poimai/nontes,
A) The second word is a participle B) it means "feeding,
shepherding, caring for, pastoring, looking after, fattening in
the sense of indulging" C) From teachers we expect the
beneficient rain of doctrine and example; this is why Shliach
Sha'ul warns Timothy to watch his doctrine and his life closely;
but these false teachers are like those in Ezekiel 34:8--they
don't feed the sheep, they actually feed on the sheep, exploiting
them, deceiving them, devouring them both financially and
sexually D) All of the above are true.
183. In verse 13 we have the words eis aiO=na A) This is an
idiom, meaning an expression peculiar to a language, often with
an idea that cannot be derived as a whole from the conjoined
meanings of its elements B) It means literally "unto the age" but
is translated to mean "forever" C) Both "A" and "B" are true
D) Neither "A" nor "B" are true.
184. In verse 15 poiE=sai and )ele/gcai A) are infinitives B)do
not express purpose C) Only "A" is true D) Only "B" is true.
185. In verse 16 )epiQumi/as means A) lawlessness B) spotlessness
C) faithlessness D) evil desire, lust.
186. In verse 16 lalei= means A) walks uprightly B) hears
C) speaks D) none of the above.
187. In verse 18 )e/legon A) means "they were telling" and is a
"customary" imperfect verb, giving the idea "they used to tell"
B) means" they shouted" C) neither "A" nor "B" D) is a pluperfect
verb.
188. In verse 20 pi/stei A) probably means "trusting" and is a
verb B) means "speaking faith" C) is a noun and probably means
"the body of the teaching of the Moshiach's Shluchim" D) none of
the above are true.
189. In verse 20 proseuxo/menoi A) means literally "praying" and
is a participle B) means "prophesying" and is a verb C) is a
participle and this is the imperative use of the participle
D) "A" and "C" are true.
190. In verse 21 )e/leos means A) joy B) peace C) mercy D) none
of the above.
191. In verse 23 sO|/zete means A) stop B) save C) keep D) none
of the above.
192. In verse 24 duvame/nO| means A) being able B) being evil
C) being lustful D) none of the above.
193. In verse 21 do/cEs means A) glory B) power C) wrath D) none
of the above.
194. In verse 25 sOtE=ri means A) L-rd B) great C) Saviour D)
none of the above.
195. In verse 14 the word tou/tois means A) them B) feet C) flesh
D) none of the above.
CIRCLE THE BEST ANSWER.
196. Yochanan 10:35 says "the Scripture cannot be broken." This
teaches A) the doctrine of the procession of the Spirit B) the
doctrine of the authority of Scripture C) both A and B D) neither
A nor B.
197. The doctrine of the authority of the Scriptures means the
Scriptures were recognized by the early Brit Chadasha kehillah as
the final authority A) on all matters of faith B) on all matters
of practice C) on all matters of faith and practice D) none of
the above.
198. The word "canon" A) means "reed" (a measuring rule) B) is
found in the book of Ephesians C) came to signify a standard for
determining which verses are numbered correctly D) means that the
Brit Chadasha kehillah councils did not merely recognize the
canon already in use by the Brit Chadasha kehillot from earliest
times but imposed their ecclesiastical opinion on the Brit
Chadasha kehillot as to which books are Scripture.
199. "Open thou mine eyes, that I may behold wondrous things out
of thy law" (Psalm 119:18) teaches the doctrine of A)
illumination B) teaches a foundation for every major doctrine of
the Bible except the doctrine of the Moshiach c) introduces us
theologically to all the major questions of life D) none of the
above.
200. "Sanctify them through thy truth: thy word is truth"
(Yochanan 17:17) teaches the doctrine of A) perpetual calling B)
christology C) illumination D)inerrancy
201. When applied to Scripture, the term inerrancy means A) the
Bible interprets itself B) Scripture is interpreted exegetically
C) the Bible is interpreted according to extra-canonical criteria
D) that what G-d revealed and inspired is accurate, reliable,
authoritative, and without error.
202. Which of the following is not in II Timothy 3:16? "All
scripture is given by inspiration of G-d, and is profitable for
A) doctrine B) for reproof C) for correction, D) and for
instruction in the oppositions of science falsely so called."
203. II Timothy 3:16 quoted above refers to the inspiration of
the A) scribal copies B) original manusripts ("autographs")
C) uncials D) miniscules.
204. The word inspiration in II Timothy 3:16 A) pictures G-d
breathing out His word to men B) means that everything written by
a prophet is G-d's word C) Shliach Kefa never made a mistake D)
all of the above.
205. The important theme(s) of Jeremiah 36:27, "Then the word of
the L-rd came to Jeremiah, after the king had burned the
scroll..." is/are A) the doctrine of illumination B) the doctrine
of the authority of scripture C) the doctrine of preservation of
scriptures) all of the above.
206. In the United Bible Society Greek NT, Yehuda 5 has variants
listed in the textual apparatus. These variants A) say nothing
about Moshiach Yehoshua B) say nothing about Moshiach Yehoshua
being G-d C) all have extremely poor attestation D) none of the
above is true.
207. A miniscule A) is written in capital Greek letters B) is
earlier than a papyrus manuscript C) is invariably found in Egypt
D) none of the above.
208. A book of the Bible that spends space dealing with the
subject of inspiration is A) II Shliach Kefa B) Philemon
C) Obadiah D) all of the above.
209. An uncial A) is written in capital Greek letters C) is
earlier than a papyrus manuscript D) is invariably found in Egypt
D) none of the above.
210. We know that Psalm 22:16 ("they pierced my hands and my
feet") is A) not a Messianic prophecy B) has no problems in the
massoretic Hebrew C) is properly translated "hands and feet"
because of the Septuagint D) none of the above.
211. The doctrine of inspiration means A) G-d simply dictated
the words to his secretarial authors and they were unconcious of
what was happening B) G-d by-passed their personalities and used
them only as mouthpieces C) G-d mechanically operated on each
author through an ecstacy of inspiration D) G-d brought the Bible
into being by holy men of G-d as they were moved by the Ruach
Hakodesh.
212. The essential point about inspiration is that the Ruach
Hakodesh controlled the process of bringing things to the
writers' memories. This point is made in A) Philemon and
Galatians B) I Corinthians C) Jonah and Obadiah D) the Besuras
Hageulah of Yochanan.
213. Textual criticism is important because A) scribal errors
must be removed from some of the various manuscripts B) The Bible
itself has errors C) both A and B are true D) neither A nor B is
true.
214. The date of the writing of the first book of the New
Testament may have been as early as A) the mid 40's C.E. B) the
mid 50's C.E. C) the mid 60'S C.E. D) the mid 70's C.E.
215. The first book of the Brit Chadasha Scriptures to be
written was probably A) Ya'akov B) Luke C) Romans D) Philippians
Read the following and choose the best answer.
216. The Creed of Nicaea says, in effect, "WE BELIEVE IN ONE
ELOHIM HAAV ALL GOVERNING (PANTOKRATORA), CREATOR
(POIETEN) OF
ALL THINGS VISIBLE AND INVISIBLE; AND IN ONE REBBE
MELECH
HAMOSHIACH ADONEINU YEHOSHUA, THE BEN HAELOHIM, OF
ELOHIM HAAV AS
BEN YACHID, THAT IS, FROM THE ESSENCE [REALITY] OF
ELOHIM HAAV
[ek tEs ousias tou Patros, from the inmost being of the Father,
inseparably one. The ouias is that which underlies something,
that which makes it what it is, its essence, in other words] G-D
OF G-D, LIGHT OF LIGHT, TRUE G-D OF TRUE G-D, BEGOTTEN
NOT MADE,
OF ONE ESSENCE [reality] WITH ELOHIM HAAV [omoousion to patri]
THROUGH WHOM ALL THINGS WERE MADE, THINGS IN
HEAVEN AND THINGS ON
EARTH; WHO FOR US MEN AND FOR OUR SALVATION CAME
DOWN AND WAS
MADE FLESH, AND BECAME MAN, SUFFERED, AND ROSE ON
YOM HASHLISHI,
ASCENDED INTO THE HEAVENS, IS COMING TO JUDGE THE
LIVING AND
DEAD. AND IN THE RUACH HAKODESH. AND THOSE THAT SAY
'THERE WAS
WHEN HE WAS NOT,' AND, 'BEFORE HE WAS BEGOTTEN HE
WAS NOT,' AND
THAT, 'HE CAME INTO BEING FROM WHAT-IS-NOT
[NOTHINGNESS],' OR
THOSE THAT ALLEGE, THAT THE BEN HAELOHIM IS 'OF
ANOTHER SUBSTANCE
OR ESSENCE' OR 'CREATED' OR 'CHANGEABLE' [MORALLY
CHANGEABLE], OR
'ALTERABLE,' THESE THE UNIVERSAL BRIT CHADASHA
KEHILLAH OF
MOSHIACH'S SHLUCHIM ANATHEMATIZES."
A) This creed refutes the unitarianism of Rabbinic Judaism B)
This creed refutes "Moshiach Yehoshua Only" Sabellianites C) This
creed refutes the unitarianism of J.W.'s D) All of the above are
true.
217. In C.E.155 Montanus claimed (like Mohammad would later) to
be the paraclete or advocate through whom the Ruach Hakodesh
speaks to the Brit Chadasha kehillah with inspiration that is
immediate and continuous and not limited to the faith
once-for-all delivered to the saints (Yehuda 3). His religion,
Montanism, went beyond Shliach Sha'ul who permitted younger
widows to re-marry: in Montanism there is no second marriage if a
mate dies. What apologist got involved in this movement and came
to believe such doctrines? A) Clement of Alexandria B)
Tertullian C) Clement of Rome D) Valentinian.
THE FOLLOWING ARE ALL SHORT ESSAY QUESTIONS
218. In C.E.170-180 Celsus, a pagan apologist who attacked
Yehoshua as an impudent quack who learned his magic in Egypt and
was unable to save himself from death at the hands of his
enemies, while his followers were a disruptive, illegal
association that must be brought reverently in line under the
Emperor's authority. In the face of such scoffers, Irenaeus
(175-195 C.E.) saw his office as as the guardian of orthodoxy,
and Irenaeus' writings give us a picture of his early views.
Write an essay in which you enumerate similar errors today.
219. Write an essay in which you describe your ministry and an
arts project related to it.
220. Write an essay in which you describe your vision for world
evangelization.
221. Write an essay in which you either defend or argue against
the following (open Bible, give Scriptural support): Those Jews
and others who disparage celibacy or "monkery" as non-Jewish
should think a little more about the careers of both Jeremiah and
Nehemiah and should remember that marriage is fine for Jews who
want to lounge around the synagogue singing Hebrew hymns all
their life; however, winning the world for the Jewish Moshiach is
another matter, and exposing a wife and children to hungry
cannibals might not be the most appropriate strategy for a man of
religion.
222. Read the following and write an essay in which you discuss
the curriculum of our school. It should be remembered also that
the great universities started as cathedral schools or grew in
the shadow of the cathedral. Eighty universities were founded in
the Middle Ages (by 1500) throughout Europe. These were mainly
ecclesiastical foundations, obtaining their charters from the
papacy. They functioned like trade guilds (just as a PhD is a
"union card" for many professions today) and a "bachelor" was
equivalent to apprenticeship in a guild, whereas "doctor"
admitted one to qualify to teach in one's own university) thus
providing protection for admission to the teaching profession
(like state teacher certification does today). The elected head
was called a rector. The university classroom was a place where
Latin was the common language, making it possible for students
throughout Europe to sit and learn together. Whereas in the
yeshiva today students might study mainly the Talmud, in the
rising university of the Middle Ages a different curriculum came
into being (with theology the queen of the sciences, also canon
law, the arts, medicine, mathematics, and the natural sciences of
the day), professors (presided over by a dean), and final
examinations. The traditional seven liberal arts were taught: the
trivium (grammar, rhetoric, and logic or dialectic) and the
quadrivium (astronomy, arithmetic, geometry, and music).
Aristotelian logic and philosophy was very big. The teaching
method was by lecture, the professor giving a running commentary
on the prescribed texts while the students took notes. There
were also debates or disputations where a topic was exhaustively
dealt with at stated times and often lasting several days.
223. To answer this question, you must write a sermon. Take the
following outline on Yochanan 3:16: Today I want to talk about
G-d's Love. I want to discuss its object ("the world" = is the
object of G-d's Love); then, secondly, I want to talk about its
expression (G-d expressed His love for the world in this way =
"G-d gave (the gift of) His Only Begotten Son"), and finally, I
want to talk about its purpose or goal ("G-d is not willing for
people to perish; His love has a goal that they have everlasting
life"). Now take another Biblical text (of your own choice) and
outline it and write a sermon on it. But keep several things in
mind. Your sermon should have an INTRODUCTION that interests your
listeners in your message by means of a striking statement, a
brief humorous story, etc. Your sermon should be driving toward a
CONCLUSION that makes the point of your message and elicits the
response you've been aiming at from start to finish. You've been
driving toward the point that some course of action is good, or
spiritually profitable, or one's duty as a believer. Or you've
been developing the whole sermon to show a certain point in the
Holy Scriptures is true and its truth will drastically affect
people's well-being or lack of well- being, depending on how they
decide to agree or not to agree with the Word of G-d. But let's
go back to your starting point. After your introduction, there
should be an EXPLANATION of the meaning of your text for the
benefit of those who don't know the basic terminology of the
Hebrew/Greek/King James English etc or don't know the basic
storyline of the Bible (which is true of the Biblically
illiterate average modern person). After the
explanation comes the ARGUMENT section of the sermon. G-d's
thoughts are higher than our thoughts, and we don't naturally
think on G-d's level or agree with G-d's wisdom. Persuasion is
needed to get us to own up to the fact that G-d's Word is wiser
than our wisdom, and His ways are better than our ways of
thinking and living, There are various lines of argument that
speakers use. In your sermon, you should use as many of these
lines of argument as possible to persuade your audience of the
truth of the passage you are preaching and of the proposition you
are arguing. For example, suppose your proposition for Yochanan
3:16 is "The greatest love effects the greatest deliverance."
Now to argue this proposition you need to argue what true love is
and what it isn't. You need to argue what a truly Biblical
sacrifice is and what it isn't. You also may need to argue what
perishing really means and what deliverance really entails. To
help you, there are various lines of argument you may use in your
persuasion to clinch the points you are making. One line of
argument is ARGUMENT FROM TESTIMONY.
Here credible, reliable, authoritative witnesses are called upon
to prove points in an argument. For example, one could prove that
Moshiach Yehoshua actually existed (some scoffers assert that
Moshiach Yehoshua is like the Easter Bunny and is unknown in
authentic historical sources) by citing extra-Biblical historical
sources such as Tacitus, Suetonius, Pliny and Josephus. Another
line of argument is ARGUMENT FROM INDUCTION (drawing general
rules from a sufficient number of particular cases) would be, for
example, to use Rev. 1:14, Luke 22:61, and Mark 3:5 to argue that
G-d looks upon sin with hatred and anger. Matt.6:26-28 shows
argument by induction in a sermon Moshiach Yehoshua preached.
Another line of argument is ARGUMENT BY DEDUCTION. Here the
argument moves from a general truth to a specific one (see Mark
12:35-37). Another line of argument is ARGUMENT A POSTERIORI.
Here a cause is inferred from a known effect as in I Cor.10:5. In
ARGUMENT A PRIORI particular effects are adduced to establish a
known cause as in Yochanan 12:6. In ARGUMENT BY DILEMMA either
of
two possible cases is shown to produce the same conclusion (see
Acts 5:38-39). In ARGUMENT BY REDUCTIO AD ABSURDUM one's
opponent's premises or conclusion is reduced to its true absurd
character (Gal. 5:12). In ARGUMENT EX CONCESSO what one's
opponent concedes is used the basis for an argument. See Acts
17:23 and remember that the pagans on Mars Hill conceded that
their g-d was unknown, a point Rav Sha'ul uses as the common
ground premise of his sermon. In ARGUMENT AD HOMINEM ("To the
Man") we see the line of argument Shliach Sha'ul uses against
Elymas the magician in Acts 13:10. Make sure your sermon uses as
many of these lines of argument as possible in the argumentation
section of the speech. Finally, the APPLICATION is the part of
the sermon where the main thing to be done is presented and the
whole reason for the message is realized. This is where the
people get the altar call or sign the financial pledges or make
the decision the sermon has advocated. This is where the people
have the point applied to their specific situation ("There are
people listening here that need to stop quarreling and forgive
each other," etc). The application should touch the feelings of
the audience and focus the truth of the sermon to practical "here
and now" behavior. The application section should suggest ways
and means to do the truth, and may overcome last minute
objections to the correct response which the speaker is
advocating. The order of the sermon then is:
INTRODUCTION, EXPLANATION, ARGUMENTATION,
APPLICATION,
CONCLUSION. Find illustrations to get your points clarified and
brought to life. These illustrations are the quick little
teaching aids drawn from anywhere suitable to your audience:
literature, art, humor, history, science, parables, quotations,
true stories, tv, commercials, anything. Choose a text and begin.
Make sure the text is not too long. Psalm I would make a good
sermon. But you pick your own text. Or better yet, pray and let
the L-rd lay a text on your heart.
224. Write your own creed ("I believe in one G-d self-existant as
HaAv, HaBen, and HaRuach Hakodesh (Matt.28:19), etc"), your
personal faith based on your understanding of the Bible. Make
sure you include your faith in matters of soteriology and
eschatology.
225. Take a text and do research on the Biblical and Rabbinic
understanding of the passage. This should be for apologetics or
evangelism.
226. Create an arts project to preach the Besuras HaGeulah.
227. Write out a proposal for starting a new congregation.
Include the possible name of the congregation, the location, and
the steps that you would follow in your initial work to bring it
into existence. What efforts would you make to win disciples?
What efforts would you make to organize the initial core group?
What efforts would you make to build a nucleus that could carry
on the work in your absence? If this congregation became
successfully established by you, what efforts would you make to
multiply congregations? In other words, how might you work to see
a real people movement revival? To answer this question, it would
definitely help to have read Dr. Donald McGavren's books and Dr.
Phil Goble's other books.
228. Write an essay in which you explain exactly why you want to
study at our messianic yeshiva, and why you feel we should invest
time in helping you with the formation of your ministry.
229. A good concordance, a good foreign language dictionary, and
a good translation of the Bible can be used in learning a foreign
language. For example, suppose I want to learn Modern Greek. I
acquire a Modern Greek Bible. I want to be able to tell someone
my name or ask them theirs. I look far a similar sentence in the
concordance. In the concordance under the word "name", for
example, I find Moshiach Yehoshua asking a demon what its name is
in Mark 5:9 and the answer comes back, "Legion" I then can
substitute my own name for "Legion," and launch into learning a
foreign language using the best textbook of all, the Holy Bible.
The following are examples to help you get started in doing the
same. A native speaker can help you learn the rest even as you
help him or her learn the Good News! With G-d's help, soon
you'll be witnessing and even preaching in your new tongue and
preparing to go to the mission field!
(Learning Russian) Mark 5:9 What is your name? ___. ___ (is)
my name.
(Learning Modern Greek) ___What is your name?___is my name.
Gen. 42:? Where are you from? (native land/country--Jer. 22:
10)___ From the land of___ (Gen. 42:?). (Learning Modern Greek)
Where are you (p1.) from? (native country)___From the land of___
Write an essay in which you explain which foreign language you
feel G-d has called you to learn. Be sure to describe in detail
your strategy for language acquisition as you prepare to cross
that particular linguistic barrier as a bilingual
emissary of Moshiach's shlichut of the Besuras
HaGeulah. In your target language, develop conversational
dialogues (similar to the above) leading into the Besuras
Hageulah using Yochanan chapter 4 or other parts of the Bible
such as Pilate's question in Yochanan 18:38 "What is Truth?"
Don't forget Rom. 10:9 and other key evangelistic passages. Your
use of your Greek NT will be very important if the foreign
language NT you are using is a direct
tranalation of the original Greek. By looking first at the
Greek, then the foreign language translation of the Greek, then
the foreign language diotlonary, you will be able to guide
yourself a long (anointed) way into learning and using that
foreign languagen as a minister. For learning Russian, I would
recommend the English-Russian/Russian-English Dictionary by
Kenneth Katzner published by John Wiley and Sons, 1984. A
Russian Brit Chadasha Scriptures (or many other foreign language
Bibles or Brit Chadasha Scriptures) can be obtained from the
American Bible Society, 1865 Broadway, New York, NY 10023-9980
Telephone (212) 408-1499.
230. Write an essay completing this statement. "I know that G-d
wants me to enroll as a student of this virtual Messianic
Yeshiva because..."
(A parting word to Artists For Israel Institute from Phil Gable's
teacher, Dr. Donald McGavran, from a letter written, June 12,
1986.)
Dear Phil,
Enphasize in your writings that as long as the multiplication of
congregations is tied to the building of $200,000 edifices, Brit
Chadasha kehillah growth will remain minimal. In regard to the
school you are establishing, let me assure you that it is an
excellent idea. I believe G-d suggested it to you. However, do
make sure that academic excellence does not swallow up your main
thrust. Make sure that the graduates of your school not only
preach the Besuras HaGeulah through the arts but multiply
congregations. Build into your program a charting of the
effectiveness of all your graduates in winning talmidim to
Moshiach. Engage as professors or teachers only those who are
themselves actively engaged in multiplying congregations. Yes, I
agree. Do not seek accreditation. Let your record of
congregation multiplication commend your school. All good wishes.
The L-rd bless. Your comrade in Moshiach,
Donald McGavran
ENTRANCE EXAM ANSWER SHEET
PLACE YOUR ANSWERS HERE AND EMAIL THIS TO office@afii.org
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(Please fill out the following and email to office@afii.org or
mail through the post office your completed exam to Artists For
Israel Institute, P.O. Box 2056 New York City, New York 10163
U.S.A. Also fill out the following:
I, (NAME
(PLEASE PRINT)___________________________________________
2.COMPLETE
ADDRESS_______________________________________________ 3. CITY,
STATE, MAIL, CODE, COUTRY____________________________
4.AREA
CODE/TELEPHONE_____________________________________________
5.
HOW DID YOU HEAR ABOUT AFI
INSTITUTE?__________________________
6. LOCATION/NAME OF CONGREGATION YOU ARE A MEMBER
OF_____________
_________________________________________________________________
7. NAME OF YOUR SPIRITUAL LEADER OF YOUR
CONGREGATION, HIS
ADDRESS, AND PHONE THERE (ALSO ASK HIM TO SEND A
LETTER OF
RECOMMENDATION ON HIS OFFICIAL STATIONERY GIVING US
A LETTER OF
RECOMMENDATION REGARDING
YOU)____________________________________
_________________________________________________________________