IRS OBJ:
1-10 BDBCDCCBCC
11-20 CBADBBCDCDA
21-30 ACAADDDADC
31-40 CDDBCCCCABA
41-50 ADADAAADBC
CRK OBJ:
1-10: BBBDBCDBDD
11-20: DCDCAACBAB
21-30: ADBBDADDBC
31-40: DBCCDBDCCA
41-50: CBBABDDCBA
++++++++++++++++++++
IRS
6..
IRS
6..
a.Zakat and sadaqah are rewardable act that attract reward from Allah
b. The due are meant to cater for the poor
c.They reduce poverty on the state
d. They improve the standard of living in the state
e.it is a means of purifying wealth that must have been mistakenly unlawful means
: IRS ANSWER
4.
a.famale were buried alive for fear of poverty and zina
b.there was no inherintance for women and famale children
c. Women were made to dance nakedly in public for entrainment
d. Polyandry marriage was equally permitted therefore a woman could legally marry more than one husband
e.Their could fight war for many years
3.
a. We should not be angry
b.Anger lead to regrets
c.Anger lead to hate rate
d.Anger entails so many dangerous
e.No trail can be reaped from action taking in anger
6..
a.Zakat and sadaqah are rewardable act that attract reward from Allah
b. The due are meant to cater for the poor
c.They reduce poverty on the state
d. They improve the standard of living in the state
e.it is a means of purifying wealth that must have been mistakenly unlawful means
===================================
CRS
7A. Peter in Lydda
Peter found a man named Aeneas who
had been bedridden for eight years and
was paralysed. Peter said to him, ”
Aeneas, Jesus Christ heals you; rise and
make your bed” Immediately, the man
rose. This made all of Lydda and Sharon
to turn to God
Peter In Joppa
A disciple called Tabitha(Dorcas) died.
The disciples was noted for good work
and charity. She made tunics and
garment for widows when she was alive
and this made many of them weep
bitterly over her death. Peter was not in
Lydda, so they sent a message and
invited him. He arrived and went to
Tabitha, knelt down and prayed. Turning
to the body he said, Tabitha rise. She
opened her eyes and sat up. Peter then
lifted her up and called the saints and
presented her alive to them.
7B)
I) The odd character shown by so many
men of God has put a big question mark
on the principles and doctrines of the
faith the profess. So many of them hide
behind miracles to enrich themselves
with diabolical powers
(2a)
the LORD said to Moses, Take you
Joshua
the son of Nun, a man in whom
is the spirit,
and lay your hand on him;…
Moses, after having
been the leader of his people for
forty years,
is at length to get his discharge.
Nothing has
yet been determined regarding a
successor. The
point is, on every account, too
important to be
left open till the present leader
has passed
away. A change of leadership,
always hazardous,
is especially hazardous when the
army is in the
field and the enemy is on the
watch. If the
Divine wisdom judged it
necessary that Eleazar
should be invested with the high
priesthood
before Aaron died, much more is
it necessary
that, before Moses lays down the
scepter, a
successor should be appointed
and placed in
command.
(2b)
– Bravery
-Integrity
-Faith
1a
One day while Moses was taking care of the sheep and goats of his father-in-law Jethro, the priest of Midian, he led the flock across the desert and came to Sinai, the holy mountain. There the angel of the
LORD appeared to him as a flame coming from the middle of a bush. Moses saw that the bush was on fire but that it was not burning up. “This is strange,” he thought. “Why isn’t the bush burning up? I will go closer and see.”
When the LORD saw that Moses was coming closer, he called to him from the middle of the bush and said, “Moses! Moses!”
He answered, “Yes, here I am.”
God said, “Do not come any closer. Take off your sandals, because you are standing on holy ground. I am the God of your ancestors, the God of Abraham, Isaac, and Jacob.” So Moses covered his face, because he was afraid to look at God.
Then the LORD said, “I have seen how cruelly my people are being treated in Egypt; I have heard them cry out to be rescued from their slave drivers. I know all about their sufferings, and so I have come down to rescue them from the Egyptians and to bring them out of Egypt to a spacious land, one which is rich and fertile and in which the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites now live. I have indeed heard the cry of my people, and I see how the Egyptians are oppressing them. Now I am sending you to the king of Egypt so that you can lead my people out of his country.”
But Moses said to God, “I am nobody. How can I go to the king and bring the Israelites out of Egypt?”
God answered, “I will be with you, and when you bring the people out of Egypt, you will worship me on this mountain. That will be the proof that I have sent you.”
But Moses replied, “When I go to the Israelites and say to them, ‘The God of your ancestors sent me to you,’ they will ask me, ‘What is his name?’ So what can I tell them?”
God said, “I am who I am. You must tell them: ‘The one who is called I AM has sent me to you.’ Tell the Israelites that I, the LORD, the God of their ancestors, the God of Abraham, Isaac, and Jacob, have sent you to them. This is my name forever; this is what all future generations are to call me. Go and gather the leaders of Israel together and tell them that I, the
LORD, the God of their ancestors, the God of Abraham, Isaac, and Jacob, appeared to you. Tell them that I have come to them and have seen what the Egyptians are doing to them. I have decided that I will bring them out of Egypt, where they are being treated cruelly, and will take them to a rich and fertile land—the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.
“My people will listen to what you say to them. Then you must go with the leaders of Israel to the king of Egypt and say to him, ‘The LORD, the God of the Hebrews, has revealed himself to us. Now allow us to travel three days into the desert to offer sacrifices to the LORD, our God.’ I know that the king of Egypt will not let you go unless he is forced to do so. But I will use my power and will punish Egypt by doing terrifying things there. After that he will let you go.
“I will make the Egyptians respect you so that when my people leave, they will not go empty-handed. Every Israelite woman will go to her Egyptian neighbors and to any Egyptian woman living in her house and will ask for clothing and for gold and silver jewelry. The Israelites will put these things on their sons and daughters and carry away the wealth of the Egyptians.”
4a) This story relates how Hosea has three children, a son
called Jezreel, a daughter Lo-Ruhamah and another son
Lo-Ammi. All the names are described in the text as
having symbolic meaning, reflecting the relationship
between God and Israel . Jezreel is named after the valley
of that name . Lo-Ruhamah is named to denote the ruined
condition of the kingdom of Israel and Lo-Ammi is named
in token of God’s rejection of his people. Although the
latter two children are not specifically said to be Hosea’s,
James Mays says that this is “hardly an implication” of
Gomer’s adultery. In 3:1, however, it says that she is
“loved by another man and is an adulteress”. Hosea
is told to buy her back, and he does so for 15 shekels and
a quantity of barley. Exodus 21:32 establishes the value of
a maidservant at 30 shekels so Gomer’s value is
diminished. She is not mentioned again in the book.
Some analysts, following Felix Ernst Peiser, have
suggested that this marriage is really a figurative or
prophetic reference to a union between the ” lost tribes of
Israel ” with the people of Gomer, following the Assyrian
deportation.
The relationship between Hosea and Gomer has been
posited to be a parallel to the relationship between God
and Israel. Even though Gomer runs away from Hosea
and sleeps with another man, he loves her anyway and
forgives her. Likewise, even though the people of Israel
worshiped other gods, God continued to love them and
did not abandon his covenant with them.
According to Kirsten Abbott, feminist interpretation
regards the story of Hosea and his relations with his wife
Gomer as a metaphor for the conflict between a Covenant
Theology (Israel violating the covenant relationship with
YHWH) and a Creation Theology (YHWH will undo the
fertility of the earth in response to Israel following other
fertility gods).
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