The Book of Numbers

Chapters 1-10

The Book of Numbers is the fourth book of the Bible and contains the First census of Israel

and their categorised lists.Since their Exodus from Egypt and travelling towards the land of Canan,

their ultimate destination, Israelites spent about a year in the desert, at the foot of Mount Sinai. Here

they entered into a covenant with God and received the laws given to them by God. Thereafter, Moses

organized them into an army like formation, ready for combat and led them to the land of Moab, lying

opposite to Canan. We read all these narrations of the eventful period in this book of Numbers.

1 The Name and narrative style of the book: We do know that the name of the book in the

Hebrew Bible is derived from the meaningful first word or words of the book. The book of ‘Numbers’

begins with the word, ‘bemidbar’ and the book takes its name from this word in the Hebrew Bible.

But in the Greek Version, ie. Septuagint, the book is named after ‘Arithmoi’ and the name of the book

of Numbers gets its name as translation of this word. Since the authorship of Pentateuch is attributed

to Moses, the author of the book of Numbers is presumed to be none other than Moses. But no one

is prepared to acknowledge this. Since all these events and the laws made for Israelites that passed

down the generations, came to pass during period of Moses, their first supreme leader, there is

nothing wrong in calling Pentateuch as the books of Moses. But it may not be accurate to attribute all

the books to Moses. It may have been compiled into a book after the exile in Babylone during the 5th

Century, since these details were passed down the generations through traditions and by correlating

oral communications. Descriptions of events follow Yahwistic, Elohistic traditions, while code of laws

and prioritized lists reflect Priestly tradition.

2 Structure: After leaving Egypt, Israelites camped at various places along the way and arrived in the

Sinai wilderness on the first day of the third month. As they camped there, God made a covenant with

them and asked them to make a ‘Tent of Meeting’, and they were given laws. The book of Exodus

ends with the description of erecting and installing the tabernacle of God. As the book of Leviticus

ends “ . . ………….. these are the commandments given by the Lord to Moses on the mount of

Sinai,” they were still at Sinai desert. The beginning part of the book of Numbers confirms that the

Israelites are still in the Sinai desert. It was the first day of the second month of the second year, after

their departure from Egypt (1:1). Thereafter, God commands to Moses of the required preparations

for leaving the camp. It is written in chapter 10, “on the twentieth day of second month of second

year, the cloud lifted above the tabernacle of the covenant. The Israelites set out by stages from

wilderness of Sinai” (vv. 11-12). As the Lord had prepared them through Moses, they set out company

by company with three tribes in each company. We come across in chapter 11, various events that

occurred during the journey. And this continues upto chapter 21. According to the first verse in

chapter 22, they camped in the plains of Moab, across Jordan from Jericho. Subsequent chapters

provide descriptions of various incidents that happened during their stay at Moab. We read in the last

verse of the book of Numbers thus: “These are the commandments and ordinances that the Lord

commanded through Moses to the Israelites in the plains of Moab by Jordan at Jericho” (36:13). It is

worth noting that the explanations of those laws by Moses at this place are the contents of the book

of Deuteronomy.

There are three parts in the book of Numbers:

Chs 1-10 . Israelites in the wilderness of Sinai prepare for their onward journey.

Chs. 11-21. The journey from Sinai to the plains of Moab.

Chs. 22-36 The incidents that took place after camping in the plains of Moab.

Out of these, the first ten chapters are included for us to prepare for Logos Quiz this year.

3. Chapter 1-10: The Israelites prepare to leave Sinai.

Chs 1-2 As the Lord had commanded the census of all men, who are able to go to war is taken. The tribes are

organized into for companies.

Chs. 3-4. The Census of Levites and the first borns of Israel.

Chs.5-6 Further laws and ordinanaces.

Chs. 7-9 Offerings for the installation of the tent; dedication of Levites; the second Passover.

Ch 10, Directives regarding trumpets; Setting out from Sinai.

According to the above structure, the descriptions in ch 1-10 fall into 4 categories. They are (1) Census, (2)

Laws, (3) Offering and (4) Departure form Sinai.

3.1 Population Census

Although Israelites camped at various places after their exodus from Egypt, it was not in any orderly

manner. Israelites who lived in Egypt ( ….. Moses, who lived in the palace of the Pharaoh, got educated and

travelled far and wide) did not have sufficient knowledge of the land outside Egypt and of the people lived

there. Besides, they were not a military force at all. Moses knew that he had to transform them into a military

force to proceed to the land of Canan and subdue the land on arrival there. Therefore, first of all, heeding to the

directives of God, he grouped them into regiments and companies and counted those who were able enough to

go to war. The tribe of Levy was excluded from this recruitment, because they were allocated the duty of the

service of the Lord and were assigned to carry the tabernacle of the covenant and all the holy equipments, tend

them along the journey and fulfil all the daily rituals (1:47-54). The Levites who were allotted for the service of

the Lord were counted separately. Besides, all the males from the tribe of Levy and the first borns of Israel,

who were aged one month and above, were counted. The chosen first borns of Israel were substituted by

individuals separated from Levites. Those first borns of Israel still in excess were given price for redemption.

Thus the scripture describes 4 types census carried out.

a) The Number of Able soldiers

The description on such counting and classification of Number is found in ch.1. Those males who were

above the age of 20 and able to go to war were identified according to their clans and tribes. There were

specific instructions as to who are the ones to be in charge of this census and who are the leaders from each

tribe to be selected to assist them in the enrollment. The tribe of Levy was excluded and without them there

were 603550 recruits from the other 12 tribes (1:45-46).

b) The number of the sons of Levy who are aged one month and above

The Lord had commanded to select a group of males, one month and above from the tribe of Levy in

order to compensate the first borns from Israel (3:12-13;41). “The total enrollment of the Levites

whom Moses and Aaron enrolled at the commandment of the Lord by their clans, all males from one

month and upwards, was twenty two thousand” (3:39).

c) The number of the first born of Israel, one month and above.

All the first borns of Israel are for the Lord. The details of these are given in chapter 13 of the book of

Exodus (13:2,11-16). In addition to that narration for these are also found in 13:2 of the book of

Numbers. The number of the sons of Levy, aged one month and above are taken in order to substitute

the first borns of Israel counted.

d) The number of sons of Levy who are eligible to serve at the Tent of the Meeting.

Levy had 3 sons. They were Gershone, Kohath and Merari. Priestly services were allotted to Aaron,

the son of Amram, who was the son of Kohath and to Aron’s sons (Ex. 6: 16-23). The rest of the

Kohathites

were given the duty to carry the holy equipments (4:15). Other clans, Gershonites and Merarites were

to attend to other duties of the tent. Thus, excluding Aaron and his sons, the number of the sons of Levy

within the age 30 and 50, who were able to serve at the tent, were identified. The duty allocation

proceedings are described in chapter 4.

Women are not included in any of the enumeration process. Although the Lord commands that

instead of the first born of the cattle of Israelites, first born of the cattle from Levites should be made

available, there is no mention of such counting in the scripture.

Leaders of the Tribes and the population

Leader of the Tribe Population

Judah Camp

(East)

Judah

Isaker

Sebuloon

Nahshon, the son of

Aminadab

Nethanel, son of Suvar

Eliab, son Helone

Sevently four thousand six

hundred

Fifty four thousand four

hundred

Fifty seven thousand four

hundred

74600

54400

57400

Reuben

Camp

Reuben

Semeon

Gad

Elisur, Son of Shedayur

Shebumiel,son

Surishadai

Eliaseph, Son of Reuel

Forty six thousnad five hundred

Fiftynine thousand three hundred

Forty five thousand six hundred

and fifty

46500

45600

Ephraim

Camp

Ephraim

Manasseh

Benjamin

Elishama,son of the

Ammihud

Gamalier, son of

Pedahsur

Abidan, son of Gedeon

Forty thousand five hundred

Thirty two thousand two

hundred

Thrity five thousand four

hundred

40500

32200

35400

Dan

Camp

Dan

Asher

Napththali

Ahiyesar, son of

Ammishdhai

Pagiel, son of Oeran

Ahira, son of Ethani

Sixty two thouand seven

hundred

Forty one thousand five

hundred

Fifty three thousand four

hundred

62700

41500

53400

Camp Tribe No:

59300

Organization of the Camps

The second chapter describes the order and place for installing the camps, after the able bodied warriors

are numbered and recorded. There must be four camps, situated on the four sides of the tent of the meeting.

Each camp should be comprised of three tribes and the camp should be pitched under their flags. The order

of the four leading tribes are as follows: Judah, Reuben, Ephraim and Dan. The camps were known after

their names. They followed this order even on their journey. Once the first two camps set out, the tribe of

Levy followed them with the tent of the meeting and the remaining two camps fell behind them. As per the

Lord’s command the tent of the meeting should be in the centre as they travelled along (2:17).

We are aware that the tribe of Levy was not included in the military camp. In spite of that we should

remember that there were 12 tribes in the camps. Since the tribe of Joseph was made of two tribes, known

after the names of his two sons, Manasseh and Ephraim, there were still 12 tribes without the tribe of Levy.

They travelled and pitched camps exactly in the same manner as a military camp would. But the Lord was

their central point when they travelled and camped. The tribe of Levy was kept apart for the service of the

Lord and they were positioned around the tent of the meeting, ie. in between the tent of the meeting and the

camps.

Israelite camps - sketch

Semeon

Tent of

Meeting

Layout of the Israilite campsCamps of the Levites surrounding the tent of Meeting and

Four camps of 3 tribes each aroud it.

Asher

(North)

DanNaphthali

BenjaminMerairi Isaker

Ephraim

(West)

Manasseh

Gad Reuben

(South)

Gershon

Aaron

Moses

Kohath

Judah

(East)

Sebulun

Certain anomalies:

We have to note that there are certain inaccuracies that have come about in this part. One of the mistakes

noted is on the total number of the sons of Levy aged one month and above and the mistakes that followed

from it (3:21-51). Among the Levites, the number of Gershonites Kohathites and Merarites are 7500, 8600

and 6200 respectively (3:22, 28,34). Though the total number of these Levites add up to 22300, it is shown

as 22000 (3:39). This is an error that has crept into the manuscripts of Hebrew Bible. Since we cannot

rectify what is shown in the manuscripts, the same appears in the translations too. It is the repetition of this

error that had caused the error in the number of first borns of Israelites to be substituted by Levites and the

erreneous number given is 22273. Since this was less than the number of Levites, there was no need of

redeeming any of them. But due to the error in the number, Moses collected the price to redeem 273 first

borns. While the name of the father-in-law of Moses is given as Jethro in Ex 3:1 and Ex. 4:18, it is given as

Reuel in Ex 2:18 and Num 10:29. The name Jethro appears in descriptions of Heloistic tradition. Some have

the opinion that Reuel may be a title or the name of a tribe.

3.2 The Laws

We find in chapters 5 and 6 of the Book of Numbers, some laws that bear resemblence to the Laws

given in Leviticus. Orderliness in social living has great importance for internal as well as external

cleanliness. The laws related to hygene and worship are often reminded and recorded in the order of

social living. As Israelites lived and travelled in the wilderness, unless these laws did not provide a

strong reminder, their identity and unity might have got eroded soon. Therefore, God himself had given

various laws related to the Sinai Covenant through Moses. The references of God’s commandments

we find in the book of Numbers, are the continuations of the laws given to God’s own people to keep

their body, mind and soul clean as they travel along with the Lord who is all Holy Himself. First the laws

related to the importance of external cleanliness is given. Following this, laws related to adultery that

affects internal cleanliness for women and laws that govern Nazir vows are detailed.

A) External Cleanliness:While travelling through the wilderness/desert, not only the internal cleanliness

but the external cleanliness also is important. Even though these laws are not directly related to the

journey, unless they pay attention to the external cleanliness, it is possible that they fall ill soon with

epidemics which will spread and destroy them all.

Therefore, diseases like skin diseases are declared unclean and the law to expel them from the

camp until they are cured is enforced. Like wise, those affected by hemorrhages, and those who

touched the dead body were expelled. The woman suffering from hemorrhages (Mark 5:27) and

the leper (Mark 1:10) are showing that these laws once associated with the journey in the desert

continued as such down the generations, without any modifications.

B) Compensation: These laws regarding compensation may be taken for an explanation of the laws

given in Lev 6:2-6. By strictly enforcing the law that those who indulge in theft and cheating/deceit,

have to make up for it by compensation, it was made possible to keep the conscience of the

people of God clean. This law states that if the victim affected is not available to receive

compensation, it may be given to his next of kin and even such a person is not available it should be

made an offering to the Lord. And this is for the priest. This is from the Lord for the livelihood of

the Levites, who are not allowed to make earnings for themselfs and those who did not possess

part of the land of Canan like other tribes.

C) The laws related to chastity: Though the laws governing adultery appear in many places, in

Pentateuch (Lev 20:10; Dt. 22:13-30) the laws that are to be followed if the husband suspects the

chastity of his wife, are given at length in 5:11-31. The husband then shall bring the offering required

for her, one-tenth of an epha of barely flour, Then the priest brings and sets her before the Lord;

the priest shall take holy water in an earthen vessel and take some of the dust from the floor of the

tabernacle and put it into the water, which also contains the water that washed the written words of

curses. Then it is given her to drink. If she is guilty, that cursed water (water of bitterness) will bring

her sterility and abdominal disorder and miscarriages: If she is innocent this cursed water will not

cause her any harm.

“The man shall be free from iniquity but the woman shall bear her iniquity” (5:31). If the woman

is guilty, the man who shared the guilt, and if she is innocent, the man who accused her of the guilt,

is not punished. This is something hard to accept for an honest and just mind. When we compare

this with some of the brutal and unjust practices, meted out to women in some ancient cultures, this

can’t be said to be harsh at all.

D) The laws governing Nazir Vow: The explanation for Nazir vow is found in chapter 6 of the book

of Numbers (vv.1-21). The word, Nazir, derives it’s origin from verbal form of a Hebrew word,

“Nazar” which means “to preserve”, “to offer” etc. ‘Nazir’ is used to mean “one who is reserved

for God”, “a vower” etc. “Nazir” is one who dedicates himself for a period of time for the service

of God. This vow may be taken by both men and women as read in the second verse, but the

explanations that follow assume that it is for men. They are to follow certain laws and rituals during

this period. They have to avoid grapes and all drinks made from it, strong alcoholic drinks made

from it, and strong alcoholic beverages. They have to grow their hair long and they need to keep

themselves clean. The law that forbids them from touching the dead body may be related to

cleanliness. Once they touch the dead body, the vow that they had practised till then gets nullified

and they have to dedicate themselves again. Certain rituals that are followed when one completes

his vow are described here in detail (6:18-21). At the end of their the vouched period, they have to

make ‘burnt offering’ ‘sin offering’ and ‘offering of well being’; besides, they also have to make

‘grain offering’ and ‘drink offering.’ The grain offering we read in verse 15 may be the same grain

offering in verse 17.

Samuel and Samson are Judges who had taken Nazir vow for their whole life time. Nazir vow

prevailed during the New Testament period also and this is shown in the Acts of the Apostles (Acts

18:18; 21:23-26). After describing the Nazir Vow, chapter 6 speaks of priestly Benediction also.

The will of God for the Israelites is bestowed upon them through the priestly Blessings. They were

chosen to bless Israelites, care for them, to be pleased with them, to show them kindness and to

bring down peace (shalom) upon them. It is when this blessing is realized in them that they truly

become God’s own people.

3.3 offerings

We read at the end of the book of Exodus that the Israelites constructed the tent of the meeting while

they were at the foot of Mount Sinai. Later we find detailed descriptions in the book of Leviticus regarding

laws given by God especially the offerings to be made before the tabernacle. Subsequently, the offerings made

by the heads of the tribes and provision of Levites to be given in place of the first borns of Israelites are

described in chapters 7-8 of book of Numbers. In between are recorded four verses where God commands

Moses how he should instruct Aaron to place the lamps and lamp stands.

A) Offerings from Leaders of Tribes

The leaders of tribes gave offerings of such materials necessary for the rituals in the tabernacle and all

those things required for carrying the tabernacle as they travelled. All twelve tribal leaders gave the

same kind of offerings. All that they had offered are as given below:

1. 6 wagons and 12 oxen to pull them (7:3)

2. 12 silver plates and 12 silver basins each (7:8)

3. 12 golden dishes filled with incense (7:85, 86)

4. All the livestock for the sacrifice of well-being (7:87-88)

For burnt offering:

12 bulls, 12 rams, 12 male lambs (one year old) with their grain offering for sin offering: 12 male goats

for sacrifice of well-being:

24 bulls, 60 rams, 60 male goats and 60 male lambs (one year old). Six Wagons and the 12 oxen to

pull them were given to Gershomites and Merarites (7:7-8). When the Israelites set out on their journey

Gershonites were given the task of carrying the curtains of the tabernacle, and tent of meeting with its covering

and the outer covering of fine leather that is on top of it and screen for the entrance of the tent of meeting and

the hangings of the court and all other articles that go with them for the service of the tabernacle (4:24-26). The

duty assigned to the Merarites were to carry the frames of the tabernacle with its bars, pillars and bases and the

pillars of the court all around with their bases, pegs and cords with all their equipments and all their related

services (4:31-32). As they had to carry heavy equipments, Gershonites and Merarites were given two wagons

and four wagons respectively. None was given to Kohathites as they had to travel with holy things on their

shoulders (7:9).

B) Offerings of the Levites

Aaron presents the Levites before the Lord as an elevation offering from the Israelites (8:1).

There are three parts for this offering:

1. Separate them from the people

2. Cleansing

3. offering

The Lord commands Moses to separate Levites from the people of Israel (8:5). After that He asks

Moses to cleans them. Aaron should sprinkle them with water of purification they have to shave their

whole body with a razor, wash their clothes and so cleanse themselves. After there purification is the

ritual to offer them, during which the Israelites placed their hands on their heads and Aaron offered the

sacrifice on their behalf. Thereafter the Levites entered the tent of meeting to assist Aaron and his sons

for the service in the tent (8:22).

Levites are referred to as “the selected ones” “the separated ones” “mine” etc. are repeated

in this part. They are the chosen people of God, selected from Israelites by God. Therefore, they

are obliged to witness God’s holiness before the people and selected to intercede for them.When

we see that Levites chosen for the service of the Lord are within the age limits of 25-50 in verses

8:24-25 in the book of Numbers, we find different age limits in various other places (eg. Bk of

Num 4:35; 1chr. 23:24; 2chr. 31:17). The reasons for this may be the change in age limits over a

period of time or it may have caused when different traditions were inserted into it and made

confluent.

3.4 Setting out from Sinai

In remembrance of the first Passover they had in Egypt, they observed pass over prior to their

departure as Lord commanded to Moses that the Israelites should keep the Passover at its appointed

time (9:2-3). Thus they kept the Passover as Moses had ordered, as an immediate preparation before

they set out from Sinai. The importance of observing the Passover is emphasized in the words of the

Lord “Any one of you or your descendants who is unclean through touching a corpse, or is away on a

journey, shall still keep the Passover to the Lord” (9:10) and adds that “and yet refrains from keeping

the Passover, shall be cut off from the people for not presenting the Lord’s offering at the appointed

time.” “Any alien, residing among Israelites who wishes to keep Passover to the Lord can do so

according to the statutes and regulations of passover” reveals the Divine plan to include aliens also as

part of God’s people.

A) The signal /sign to start on the journey

There is description of a “Cloud” after setting up the tent of meeting towards the end of the

book of Exodus, (40:34-38). The cloud that covered Sinai, (Ex 24:15-16) reiterated the

conviction of Israelites that the tabernacle was filled with the presence of God (Ex. 40:34) and

He was among them even as they travelled with the tabernacle. They looked at “the cloud” as

a sign to indicate when to travel and where to camp. They continued on their journey when the

cloud got lifted off the tent. They camped where “the cloud” halted. After these descriptions on

this sign, instructions on making the trumpets and use of the trumpets, which are inseparable

parts of the journey, are given. It is after those details of lifting of the cloud and resumption of

the journey are explained. Thus the commencement of the journey is described from 10:11.

“They set out for the first time at the command of the Lord to Moses”. They set out on their

journey as per instructions given in chapters 2 and 4. Tribes of Gershonites and Merarites

marched carrying the equipments of the tent, in front of Kohathites. This is to enable them to

‘set up’ the tent in which the tabernacle and the altar to be installed’. After giving the details of

how the companies set out, we find the parts where Moses is shown to insist on Hobab to join

them as a path finder. We understand that Hobab travelled with them, though we are not sure

from the text whether Hobab gave in to the compulsion of Moses or not, we do know from the

book of judges (1:16) that he did accompany them. At the end of chapter 10 we see the care

and concern of the presence of the Lord in the tabernacle for the people and prayer of Moses

at the departure and holting of the tabernacle.

PROVERBSChapters 1-9

The book of proverbs is the 24th book in Catholic Bible and it is ranked 3rd among the seven dedactical books.

This book which is included in Wisdom literature may be considered to be a composition of a man of wisdom

that encompasses knowledge and advices for a prosperous and fruitful living. We can reasonably say that this

book which contains proverbs and varied pieces of advice, presented in a pleasant and poetic manner to the

reader, has gained wide attraction and acceptance not only among the faithful but among non believers also.

The fact that the New Testament has taken several quotations from this book is an ample proof for the

recognition and authenticity of this book at all times.

1. Name of the book

The heading of the Hebrew version of this book is ‘Mishle Shlomo’ (Sayings of Solomon). In the Greek

version it is Paroimiai (parables, riddles sayings) and in the Latin version of Vulgatha it is given as “Proverbia,”

from where the English version takes the heading of ‘Proverbs’ for this book. It is undisputed that the heading

“Subhashithangal” given in Malayalam is most beautiful in that it embodies all its lustre and aesthetic meanings

found in the original manuscripts.

2. The period and writing of the book of Proverbs.

To give instructions through proverbs and riddles is an ancient but efficient method of instruction. This simple

primitive method of instruction in ancient times, especially among people who could not read nor write and

when books or scientific methods of learning were not available, was very effective to keep them in mind and

to pass them down the generations. We find many examples all along the Bible that the wise men of Israel

composed meaningful proverbs and preserved them with the intention of using them as an instructional means.

These were compiled into books of Proverbs, Job, Ecclesiastes, Wisdom and Sirach, which have been

recognized as part of world literature.

By tradition, the authorship of proverbs is attributed to Solomon just like the authorship of the book of

Pentateuch to Moses and book of Psalms to David. This is stated and repeated three times in this book itself.

But the names of Agur (30:1), and Lemuel (31:1) appear as authors of certain portions; but there are also

portions were no names are atributed to.

Various collections and their headings found in this book are as given below:

1. 1:1-9:18 The proverbs of Solomon, son of David and King of Israel

2. 10:1-22:16 Proverbs of Solomon

3. 22:17-24:22 Words of wise men

4. 24:23-34 These are also words of wisdom

5. 25:1-29:27- Other proverbs of Solomon copied by the officials of Hezekiah, King of Judah.

6. 30:1-34. Saying of Agur, son of Jakeh of Massah.

7. 31:1-31 – Proverbs of Lemuel, King of Massah

When we closely look at the style and content of these collections, we notice that there are smaller compositions

there in. Therefore, it is proper to say that this book is a collection of words of Wisdom from many individuals.

It is not possible to identify a common author or specific period of time. It is possible that these words might

have existed earlier through oral and written communications. Words of wisdom and proverbs had been

there in all ancient cultures. As far as Israelites are concerned, they had interracted with Mesapotamian and

Egyptian cultures in particular, and this provided opportunities to receive their ‘Proverbs’ and ‘great sayings’.

The great Egyptian writing namely, Ammenmope of BC 1000, bears exceptional resemblence to the third

and fourth compositions ( 22:17- 24:34).

We cannot disregard the fact there may have existed among Israelites compilations that were passed

down by the wise men (Hakamim) collected from other sources and writings or from reputed authors. These

compilations contain puzzles, riddles, and directives passed down over generations.

As we cannot ignore the role of Solomon in the writings of the book, we have to recognize the fact that

at least those that bear the heading of Solomon might have been written during his period in 10 BC. It is quite

reasonable to assume that efforts have been made to collect and include some of the ancient proverbs

available at this point of time. According to the clues available form the 5th composition, we can conclude that

this may have taken place in the 7th century B.C. All those compositions that follow have been compiled into

a book-form after the exile in Babylone and all Bible pundits are in full agreement on this. There are some

who think that since the first of these compositions in the name of Solomon (chapters 1-9) had been added

on as a preface, this may have been written later. We can only assume that the remaining parts have been

written or collected and compiled at various places, at various points of time.

3. The structure and content

The original manuscript in Hebrew, is smaller than Septuagint version in Greek version. You are aware that

POC Bible is based on Hebrew manuscript. Since it is not possible to divide this book sequentially with

accuracy, we are following the order of the collections (attributed to various authors) for study.

The seven headings given above can be further condensed into a structure with 3 parts.

Chapters 1-9 – preface

Chapters 10-29 – Important collections of proverbs

Chapters 30-31- Conclusion

The first 1-9 chapters, functions as a preface to the book through the varied instructions and wise pieces of

advice. The style that is adopted here is by personifying Wisdom as father, mother, scholar and exemplary

womanhood. The first seven verses in the first chapter give the headings and purpose of the book. This is

followed by Wisdom getting personified (vv.21-23) and speaks of instructions (vv 8-19) against evil men.

Further, in chapters 2-7, we find poems regarding the value of wisdom. Again, Wisdom gets personified

and speaks in chapter 8. In the last chapter ( 9), we see the invitations from Wisdom and Folly to come and

enjoy their feasts. This chapter stands out as an invitation to the compositions of proverbs that appear in

the subsequent chapters.

We find different collections of proverbs that manifest the words of wisdom. In the second part (chs

10-29) we find the great sayings of Solomon, words of wisdom from the elites, proverbs from the pundits

and the continuation of wise sayings.

We find four collecions namely, sayings of Solomon, words of wisdom from wise men, and maxims

and proverbs from the scholars and continuation of Solomon’s proverbs. The first composition is in the

name Solomon (10:1-22:16) and this is the longest collection of this book. Here you find references at

length made about the wise, the foolish, their characters and actions, and about the fruits of Wisdom and

those of Folly. The first five verses we find in the second composition of the proverbs of wise men (22:17-

24:22) serve as a preface. This is followed by practical suggestions for a successful life. The third composition

(24:23-34) introduces itself to be sayings from men of wisdom. Two messages are emphasised here: the

honesty in verbal communications and the value of labour. The last composition of this part, which is the

continuation (chs. 15-33) of proverbs from Solomon, starts with the statement that this was copied during

the reign of King Hezekiah. This part that contains the instructions on religious and moral issues, and is rich

in guiding principles of practical life.

Chapters 30-31 of the third part contains the same subjects of the second part, but is treated as conclusion.

These two smaller compositions, in the names of Agur and Lemuel, have two parts each. In the beginning

of the first part of the proverbs from Augur, ie. verses 30:1-14, where he speaks of God who is not

comprehensible, the limitation of human beings and the evil persons. The second part contained in vv.15-

33, reveals proverbs on multiples of numbers. In proverbs, named after Lemuel also, verses 1-9 are

different from verses 10-31. Among the proverbs given in alphabetical order in the second part included

the proverbs based on numerical excercises also.

We shall proceed to study the details of the first part of the collection of proverbs, since this part is

prescribed for study in Logos Quiz 2015.

4. Proverbs- first part of collection –chs 1-9.

As we have seen earlier, chapters 1-9 through their various instructions, serve as a preface to this

book. It is a collection of advices to accept Wisdom as a faithful guide and friend and to keep away

form all sorts of influences of evil lest it may destroy life itself.

4.1 The author and period

The first part is filled with long, poetic directives, which in comparison is different from the usual

smaller two-line proverbs found in other parts of the book. Pundits had believed that these verses

were put together in order and compiled after the period of exile. But the similarity that this writing has

with the Egyptian literary writings goes against this view. For a scholar or teacher to address his pupil

or son, while teaching, is a characteristic style common in Egyptian literary works. The very same

pattern and style is visible in the first part of this composition. Still, we can reasonably assume that

some additions may have been done during the final editing process of this book.

4.2 Structure

It is not possible to define a clear structure for this part. Except for the preface (1:1-7), scholars are not

in agreement for the accuracy of the structure of these parts. In order to work out a structure, the

salutation and content in each chapter have been taken into account. When we consider it that way,

just like the first verse provides a heading to the book in general and to the composition in particular,

the second part (chapters 2-3) begins with a salutation “my child” focusses mainly on the greatness of

Wisdom. Ch. 4 begins with addressing “children” / “my son” (4:10, 20) and speaks of acquiring

Wisdom. The following 5, 6 and 7 chapters give varied advices. All chapters begin with salutation, “my

child”. As wisdom speaks of itself in the 8th chapter, 9th chapter unveils the incompatibility and

contradiction of Wisdom and Folly. It is to be noted that these two chapters do not begin with a

salutation. When we look at it this way, this collection may be divided into six parts.

1. Chapter 1 - Opening preface

2. Chapters 2-3 - Invaluable Wisdom

3. Chapter 4 - Embrace Wisdom

4. Chapters 5-7 - Warnings and advices

5. Chapter 8 - Wisdom – the first creation

6. Chapter 9 - Wisdom and Folly

4.3.1. Preface (Chapter 1)

The preface can be divided into 3 parts. The first seven verses give the title and the purpose of this

book. This is followed by the instructions against the wicked (vv. 8-9) and a call of Wisdom (vv

21-33). The first verse in Hebrew manuscript says “Proverbs of Solomon, the son of king David

of Israel”. Some believe that this is more to give respect and value to the book rather than to

recognize the identity of the author. Six verses that follow point out the purpose of the book. The

nown forms, such as instructions, insight etc. qualify Wisdom and verbal forms such as discerning,

understanding etc. refer to the acts that gain Wisdom. The preface ends with a statement, “The fear

of the Lord is the beginning of knowledge” (v.7). We may consider this as a concluding verse

which reveals the central idea of the first part or even as a beautiful summary of the content of the

book itself.

The preface follows with words of wisdom carrying exhortation (vv.8-19) to heed the advice

of the father and mother and not to fall into the temptations of sinners. We can say the content of

this is a piece of warning / caution not to follow the path of destruction. Verses 20-33 introduce

words of Wisdom that are declared loud and clear. Here, warning and caution are given again to

those who have not obeyed or heeded to the verses 8-19. The tall stature of Wisdom on an

elevated ground and the raised voices are intended to see those who move away towards the path

of evil and aimed at bringing them back.

4.3.2 Noble wisdom (Chs. 2-3).

We find proverbs that tell us the values of wisdom. It begins by addressing “child”. But the identity

of the advisor is not known. At the end of chapter 2, ie vv. 13-19, the portion that starts with

“those”, is given to understand that this refers to the wicked. We can see three parts in chapter 3.

When the middle portion (3:13-24), speaks of the invalubility of Wisdom, the portion preceding

this, convey the fidelity to the Load and the one following (3:25-35) deals with the duties towards

ones neighbour. The third chapter is structured in such a way that it reveals the wisdom which does

not neglect God nor his fellow men.

4.3.3. To gain wisdom is the most desirable (ch.4)

This chapter begins by addressing “children”, has “my child” repeated twice later in the chapter.

Such an addressing leads to further identity of 3 parts therein. The first part is given as words from

a father (vv. 1-4) to his son to gain wisdom, which is most precious (vv. 5-9), while the second part

highlights the valuable advantages and benefits (vv10-19) and the third part (vv 20-27) explains

the need to keep hold of the wisdom, once acquired. This section ends with a call not to “set foot

on evil”.

4.3.4. Varied Instructions (chs. 5-7)

Chapters 5,6 and 7 begin with an addressing, “my child”. Marital fidelity is the main theme in all

these three chapters. The first two verses in ch. 5 is a call to pay attention to knowledge. This is

followed by an instruction not to fall into the trap of loose and wicked women (vv.3-14) and to be

faithful to onesown wife (vv 15-23). Chapter six also contains many pieces of advice (vv.11-19)

that will yield a fruitful life and goes on to provide instructions regarding fidelity of marriage (vv .20-

35). The advice on marital fidelity is further continued in chapter 7 also. This section brings to light

the instructions guidance and pieces of advice to ensure moral fortitude in families and society.

4.3.5. Wisdom – the first creation of the Lord (ch. 8)

Chapter 8 projects the words of Wisdom. She exhorts people to possess her by describing her

identity and functions. The first three verses introduce this lady, Wisdom. This is followed by her

discourse. During this speech, she highlights her value and the fruits of her functions in verses 4-21.

In the remaining verses 22-36, we find that she calls to follow her path by revealing her origin and

her role in the act of God’s creation. True happiness for God’s children are brought about by the

wisdom that abides in God and this message is emphasized here.

4.3.6. Wisdom and Folly

In the concluding part of the book in ch. 9, we read the invitations of Wisdom and Folly to join

them and enjoy their celebrations. When Wisdom gives her invitation by the elaborate feast she has

arranged (vv.1-6) in the first part, the latter part describes the evils that fall on them, and all its

destructive consequences (vv 13-18), should they accept Folly as their hostess and go in to celebrate

feast with her. The part that comes in between these two, (vv 7-12) are the instructions by comparing

the evil men and the prudent ones. This chapter functions as a welcome introduction to the collection

of maxims that follow.

The instructions are structured in all the chapters by reminding the success and goodness of the

wise and the prudent ones and the doom and misery that befall on the evil and foolish ones. Good

and evil will always remain with us. The lesson that is given by this group of maxims is that we

acquire eternal life by choosing the good.

The Gospel According to John

Chapter 1-12

The Gospel of John, which is called as the ‘spiritual Gospel’, is the fourth among the gospels. Out of

the four gospels, the first three gospels show striking similarity in their content and narration, and were

called synoptic gospels, while gospel of John was identified by its uniqueness. Although this gospel also

is similar by its contents like public ministry of Jesus, His suffering, death and resurrection, as in other

three gospels, there are other factors that make this gospel stand apart from the synoptic gospels.

According to the synoptic gospels, Jesus begins his mission in Galilee. But according to John,

locale of most of his ministry is in Jerusalem. John’s gospel reveals only seven miracles by Jesus and six

out of these are not mentioned in synoptic gospels. Besides, John calls miracles as “signs” and not

miracles. While John speaks of three celebrations of Passover, synoptic gospels describe only one.

John took out some important events in the life of Jesus and included all his extensive discourses in his

gospel. While synoptic gospels explain the institution of Holy Eucharist, John’s gospel does not speak

of it; instead, he describes a lengthy discourse that Jesus makes about the Holy Eucharist and the

‘washing of the feet’, during the last supper. We are able to see further differences in content and style.

1. Writing and the Period of the gospel

All Biblical scholars do not agree on the author of the fourth gospel, even though there is mention in the

gospel that “This is the disciple (loved by Jesus), who is testifying to these things and has written them,

and we know that his testimony is true”. If we accept that the disciple, “Jesus had extended his special

love” is John the apostle, it is certain that the author of the fourth gospel is none other than John the

apostle. It is worth the attention that the name John is only used in the gospel for John the Baptist and

not for John the apostle. The early theologians of the church like St. Ireneus, St. Augustine and Oregon

stand witness to the authorship of this Gospel, by saying that John the disciple who reclined next to

Jesus is the author of this gospel. It is proper to believe that these are the unique experiences of John,

who followed Him to the foot of the cross. In that case, this was written in Ephesus around AD 100.

2. The Motive behind the writing the gospel

The author had definite goal behind the writing of the gospel. “.But these are written so that you may

come to believe that Jesus is the Messiah, the son of God, and that through believing you may have life

in his name” (20:31). We can say that Judaism and Christianity had developed into two religions by the

time the gospel of John was written. Therefore, the disagreement between them was obvious from the

Jews who took objection to everything Jesus did. Since there were people in Ephesus (Acts 19:1-7)

who considered John the Baptist as Messiah, it was also the intention of this gospel to rectify this belief.

Therefore, it is declared unequivocally that Jesus is the Messiah and not John the Baptist (1:19-27). It

was intended to counter some of the prevailing arguments and at the introductory part itself, he makes

the point clearly that Jesus is the Word of God, and the Word is equivalent to God Himself and not a

Mediator.

Eventhough the primary objective of writing the gospel was to reinforce the Christians in their

faith, there are evidences in the gospel itself to show that he had intended to address the Jews and the

pagans and gentiles. He quotes many evidences from the scripture itself in order to convince them that

Jesus is the Messiah, the Jews had ‘expected to come’ (2:17; 12:15; 13:18; 19:36-37).”

It is with the intention that it was recorded as Jesus saying “I have other sheep that do not

belong to this fold. I must bring them also” (10:16). There is no doubt that this gospel was written with

the purpose of total salvation when it says “Anyone who believes in him does not go astray”.

3. The Structure of the gospel

Two sections of this gospel are quite obvious. The first part of the book is known as the ‘book of signs’

which contains the miracles and discourses and the second part is called the ‘book of glory’ which

describes the events associated with the suffering, death and resurrection of Jesus. Besides, the book

has an introduction and an appendix and thus the structure of the book is as follows:

1. 1:1-18 - Introduction

2. 1:19-12:50 - The book of Signs

3. 13:1-20:31 - The book of Glory

4. 21:1-25 - The Appendix

The introduction of this gospel is actually an abbreviated form of the content of the book itself.

Some pundits choose to think that this part, with soothing poetic style, was hymns that were widely

used in the liturgy in Ephesus. Likewise, some claim that chapter 21 was not part of the original gospel

and was added on later by John’s disciples or some others, as a conclusion to the gospel. However, it

is the Canonical part of the Holy Scripture.

4. Theological observations of John

The gospel of John calls for attention not only due to its presentation and style but also due to the unique

theological outlook. In synoptic gospels “kingdom of God” is not the important theme unlike in synoptic

gospels. The main theme in John’s gospel is Christology. Along with this, he is trying to present Pneumatology,

Ecclesiology and Eschatology.

Christology of John is introduced right from the beginning of the gospel. When John says, “In the beginning

was the Word . . . . and the Word was God” (1:1) and the Word became flesh and lived among us”, he is

presenting Jesus as ‘God incarnated’. John’s gospel also refers to Jesus on various occasions (eg. 4:25-

26; 11:27), as the expected Messiah. We find that John has made it clear towards the end that the very

purpose of the gospel itself is to let everyone know that Jesus is the Messiah, the son of God.

Pneumatology has also attained a better developed form in John’s gospel. It has been clarified by John

that Holy Spirit descended on Jesus and it is Jesus who baptisises with the Spirit (1:31-33). In John’s view,

Holy Spirit abides with us as advocate (paraclete) (14:16-17). The Holy Spirit helps us by teaching us,

testifying on behalf of Jesus and by convincing abouts sin, righteousness and judgement (14:26; 15:26;16:8-

11). The Holy Spirit enables us to perceive the meaning of the word of God, to bear witness to faith amidst

sufferings and obstacles and to receive conviction of our sinful ways.

The metaphor of vine and branches applied to Jesus and deciples respectively reveals the ecclesial life

of the disciples in Christ. The imagery of the sheep and the good shepherd stands out as the symbol of the

ecclesial community. “I in them and you in me, that they may become completely one” (17:23) points to the

reality of the church.

After the resurrection, when Jesus tells Simon Peter “Tend my sheep”, (21:15), John clearly expresses

his understanding of the church. John also shares his theological outlook regarding the sacraments that are

administered through the church. He refers to sacraments of baptism, Holy Eucharist and confession. Baptism

is qualified as “born from above anew” (3:3), and “being born of water and Spirit” (3:5). Holy Spirit enables us

to be born again in the church. We read the theological observation regarding Holy Eucharist in chapter 6. John

records clearly and emphatically the declaration of Jesus that the Holy Eucharist is the bread of life and that it

is His own body (6:51-59).

The Book of Signs (Chapters 1-12)

John called the first 12 chapters in the gospel as ‘the book of signs’. This part is included for Logos

Quiz syllabus this year.

The Book of Signs – Structure details

We have already seen that 18 verses from chapter 1 serve as introduction. The verses that follow are

related to John the Baptist and disciples. Thereafter, we see the narration of the ministry and discourses of

Jesus. In the first 12 chapters John narrates the public ministry of Jesus. Synoptic gospels show that Jesus goes

to Jerusalem at the end of his ministry in Galilee. But according to John, Jesus started his public ministry in

Jerusalem and travelled to Galilee several times and finally was crucified in Jerusalem. The following structure

identifies the place where he was, while carrying out his ministry.

1) Introduction – The word of God that came down to earth – (1:1-18)

2) Jesus in Jerusalem (1:19-51)

3) Jesus in Galilee (2:1-12) Wedding at Cana

4) Jesus in Jerusalem (2:13-36) Jesus cleanses the Temple

Nicodemus & Jesus; Mission of John the Baptist

5) Jesus goes to Galilee (4:1-54) Jesus and the woman of Samaria; Jesus heals an official’s

son

6) Jesus in Jerusalem (5:1-47) Healing at Bethzatha; the discourse; the authority of the son;

witness to Jesus.

7) Jesus in Galilee (6:1-7:9) feeding the five thousand; Jesus Walks on the water; discourse;

the Bread from Heaven.

8) Jesus in Jerusalem (7:10-12:50) words from Jesus at the festival of Booths; The woman

caught in adultery; Jesus the light of the world; the truth will make you free; Man born blind

receives sight; the teaching on good shepherd; Jesus raises Lazarus to life; the plot to kill

Jesus.

Out of the seven miracles of Jesus four of them ie. water turned to wine, healing the official’s son,

feeding the five thousand and walking over water were carried out in Galilee. Bethzatha is in Jerusalem

and Bethania is close to Jerusalem. Therefore, healing of the paralyzed, giving sight to the blind and

raising Lazarus from the dead can be said to have happened in Jerusalem in Judea. The last miracle

Jesus performed was to raise Lazarus from the dead. With this, the hatred of Jews towards Jesus got

intensified. 12th chapter can be said to be initiating the events of death and resurrection of Jesus,

leading to His glory. Anointing Jesus with oil by Mary and the triumphal entry of Jesus into Jerusalem

mark the beginning of Jesus’ glorification. Thus, chapter 12 stands out as the end of the book of signs

and the beginning of the book of glory.

The Letter of Jude

The letter of Jude with a single chapter is the last one among the seven letters known as Catholicate

letters. It took time for canonical recognition and endorsement of this letter by the church as it

draws its source materials from apocryphal writings of the Old Testament (eg. The book of Enoch;

assumption of Moses). Although this was acceptable to some of the churches in the 2nd century, it

was not recognized in Antioch and Syria. But by the 5th century this earned canonical acceptance

in the whole church.

1. The author, Period

We need some clarification on the author, when he introduces himself as “the servant of Jesus

Christ and the brother of Jacob,” as to which Jude he is referring to. Out of the two apostles, Judas

Thadeus and Judas Iscariot, it is not reasonable to relate this authorship to the latter. We get an

indication from v.17 that the author is not one of the apostles (“. . . . . . must remember the

predictions of the apostles of our Lord Jesus Christ”). Then it becomes more acceptable to assume

that Jude, the brother of Jacob (Mat 13:55, Mk 6:3) is the author of this letter, the reason being

that traditions had revealed that this Jacob was the bishop of Jerusalem and was assassinated in

AD 62. Jude was considered a very important leader of the church after him. Therefore, it is

proper to believe that it is not Jude the apostle but Jude, the brother of Jacob, ie. the brother of

Jesus, (Mt 13:55; Mk 6:3) is the author.

There exist different opinions regarding the period during which this was written. Since the

period of apostles was over, as mentioned above, an acceptable period during which this was

written is after the time of apostles. It is also notable that it bears some resemblence to the second

letter of Peter. The letters of Peter and John were written to counter some of the false teachings

and ideologies that had crept into Christian communities by the end of 1st century. We can consider

that this was also written towards the end of the 1st century.

2. The Objective of the Letter

The aim of this letter was to give warnings to the community not to go after the false teachers. The

letter refers to them as “scoffers” and “ungodly” and exposes them with examples of their nature

and the punishment they will receive. The intention of the author is to make the followers to identify

these false teachers and to strengthen their faith so that they may not to fall into their trap.

It is quite relevant to ask oneself whom was this written for? Although the first verse “to those

who are called, who are beloved in God the Father and kept safe for Jesus Christ” refers to the

Christian community in general, there is reason to believe that it was written to one of the local

churches. It is not easy to verify whether it was intended for the Jewish Christians, since verses

from the Old Testament are quoted or intended for the gentiles who are more prone to fall to the

false teachings of the false teachers. However, the author acknowledges that there was factionism

and division in the church (v.19). We are given to understand from the letter that the community

was inclined to fall for the false teachers easily.

3. Structure

The letter has only 25 verses and starts with “May mercy, peace and love be yours in abundance”

and ends with a Benediction. It is not easy therefore, to identify a structure for this letter. Still,

excluding the introductory salutation and the conclusion, we may be able to divide the remaining

21 verses into the following units.

1) Introductory salutation - vv.1-2

2) The reason for writing a letter - vv 3-4

3) Warning about the judgment - vv 5-16

4) Sinners and beloveds of God - vv 17-23

5) Benediction - vv24-25

4. Content

4. 1) Salutation (vv1-2): As usual the author of the letter salutes them by introducing himself and by

acknowledging the uniqueness of his readers. The writer introduces himself by saying that he is the

brother of Jacob and the servant of Jesus Christ. By calling himself the servant of Jesus he declares that

he is accepting him as his master and his goal is to fulfil the will of Jesus Christ.

His readers are identified into 3 groups: Those who are called, those who are beloved in God

the father and those who are kept safe for Jesus Christ. Those ‘kept’ safe for Jesus Christ may mean

those who await parousia, the second coming of Jesus. They are given the greetings for mercy, peace

and love.

4.2) Occasion of the letter (vv 3-4): The circumstances in which the letter had to be written are

explained in these verses. Though he was thinking of writing about faith and salvation, he was forced

by circumstances to write about the fight to preserve the faith already received and the reason for this

is found in verse 4: ie. certain “evil intruders” who had crept in among them. The author found it of

supreme importance to warn against their “false teachings”.

4.3) Caution them of the Day of Judgment (vv 5-16): He cautions them against these “false

teachers / Scoffers” who have infiltrated among them and would subject them to false teaching, persuade

them to immoral ways of life, encourage them to indulge in sexual immorality and unnatural lust. He

warns them of the punishment that will befall on them on the Day of Judgment through several examples

and parables, should they fall into their trap. The example of the fallen angels is taken from apocryphal

book of Enoch. There are 3 examples taken from the old testament to clarify the nature of the evil false

men: Cain who killed his brother (Gen 4:3-8), Balam who came to curse Israel (Num 23-24) and

Korah (Num 16:1-35). Further, he points out the destructive character of those who indulge in love

feasts, eat, drink and make merry, through four imageries: ie. waterless clouds, fruitless (dried and

uprooted) autumn trees, wild waves of the sea and wandering stars. Verse 14 also is based on the

book of Enoch. We cannot but accept the truth that those oppose the true faith and lead others along

sinful path are those who wished to entertain extreme selfishness and lead immoral life even today.

4.4) Sinners and saints (vv 17-23): The author tries to persuade Christians to stand firm in their faith

by reminding them that apostles had said “on the last time there will be scoffers, indulging in their own

ungodly lust”. They have to pay attention to seven things:

They have to pray in the Holy Spirit

They have to progress in true, holy faith

They have to look forward to the mercy of Christ; they have to keep themselves safe in the love of

God,

They should have mercy on someone who is wavering,

Save others by snatching them out of fire and have mercy on all other sinners with fear. The writer

reminds us that it is not only to keep away from sin and save ourself, but to labour for the salvation of

the sinners is also the responsibility of a Christian.

4.5) Benediction (vv 24-25): unlike the other letters, the letter of Jude concludes his letter with a

benediction instead of farewell greetings. He must have considered the benediction formulated and

practised in church communities might be a fitting conclusion for his letter.

Specimen Questions:

1. Where was it that Lord commanded Moses to take census?

a) wilderness of Sinai b) In the tent of meeting in Sinai

c) on the mount of Sinai d) in sin desert.

2. What was the number of persons who were able to go to war from Israel?

a) Six lakhs b) one lakh eighty six thousand four hundred

c) Six lakhs three thousand five hundred d) Six lakhs five thousand fifty.

3. Whose son is Libni?

a) Kohath b) Merari c) Amram d) Gershon

4. According to 8:20, who dedicated Levites to the Lord?

a) Moses b) Aaron

c) Moses, Aaron and the whole congregation of Israelites

d) Moses and Aaron.

5. Which was the camp that should march out when the second trumpet is blown?

a) the one on the east b) camp of Dan

c) the one on the South d) camp of Levites

6. “ . . . . it takes away the life of its possessors” (1:19). Whom does it refer to?

a) Sinners b) of all who are greedy for gain

c) Foolish d) all those who take away foils

7. What does wisdom have on her left hand?

a) Wealth b) long life c) wealth and long life d) riches and honour

8. “You that are simple, turn in here” Who were sent out to communicate this invitation?

a) wisdom b) those who seek wisdom

c) servant girls d) wisdom lovers

9. “He confessed, I am not the Messiah”. What did they ask him after this?

a) Then who are you? b) What then? Are you Elijah?

c) Are you a prophet? d) Then who are you? A prophet?

10. Who gave baptism in Aenon near Salim?

a) John and the disciples b) Jesus c) John d) Disciples of Jesus

11. Where did Jesus go to after spending two days with the Samaritans?

a) Judea b) synagogue c) Canaan d) Galilee

12. “. . . . ………….” Who said this?

a) those who believed in Jesus b) some of the pharasees

c) Some of the people of Jerusalem d) the people

13. “What do you say about him”? What did the blind say in response?

a. The man called Jesus made and, spread it on my eyes I washed and now I can see

b. I do not know whether he is a sinner

c. He is a prophet

d. This man is from God.

14. What did the writer want most to write about?

a. To fight for the faith

b. About some false teachers have got among you

c. About the salvation we have received in common

d. Some reminders for you

15. “But you, beloved, build yourselves upon your most holy faith?” How?

a. Keeping yourselves in the love of God

b. Looking forward to the mercy of Lord Jesus Christ

c. Being merciful

d. By praying in the Holy Spirit.