BIB 110 Smith Final Practice

In the Gospel of Matthew (11:14; cf. Lk 1:17; Jn 1:21, 25) Jesus understands Malachi's prophecy about the coming of a "New Elijah" (Mal 3:23) to find its fulfillment in this person.

What is the name of your BIB 110 professor?

Where is your BIB 110 professor's office?

The meta-question which we will ask throughout this course is

What crime do Heckle and Jeckle commit that undermines the collegiate educational economy?

The word "canon" is derived from the Hebrew word "qaneh" and the Greek word "kanon" which originally signified this.

Which of the following was a test for determining whether a book should be included in the canon of scripture?

This city on the southwestern coast of Israel was the site of a council of Jewish scholars sometime around AD 90 who seem to have confirmed what most Jews had already recognized for generations as the books of the Old Testament.

This group of Jewish scribes worked around AD 500–1000 to preserve the Old Testament text they had received. They devised systems for writing vowels, for marking accents, and for writing detailed notes on the text.

This text of the OT was produced by a group of mixed Jewish and foreign descent who thought that they preserved a more ancient and pure form of the faith.

This collection of ancient manuscripts discovered in the area of Qumran confirms the reliability of the Masoretic text of the Hebrew Bible.

According to the textbook, this Hebrew text of the Old Testament is the most reliable that we have.

According to the textbook, this collection of Aramaic writings based on the Old Testament text provided common interpretations and commentary on the Hebrew text for Jewish people who understood Aramaic better than Hebrew.

According to Dr. Smith, in terms of theology, the book of Malachi revolves around the two major problems plaguing the post-exilic community in Judea.

Malachi compares God's negative treatment of this nation in order to highlight His love for Israel.

According to Dr. Smith, the Hebrew text of Malachi 2:16 does NOT present Yahweh as saying "I hate divorce."

According to the textbook, this form of ancient writing employed wedge-shaped signs incised into wet clay.

According to the textbook, the date for the lives of Israel's patriarchs (Abraham, Isaac, Jacob) may be generally placed in this age.

According to the textbook, the dates of Israel's kings are generally placed in this age.

According to the textbook, this group of newcomers to the ancient Near East in the 1200s BC disrupted all the major powers of the ancient world. The Philistines were part of this group.

According to the textbook, native Egyptian rule ended in Egypt for about 150 years when this group of Semitic foreigners took over the country.

According to the textbook, this Babylonian king was responsible for the destruction and exile of the southern kingdom of Judah.

According to the textbook, this Persian king was famous for his policy of tolerance and benevolence. He decreed that captive people in Babylon were free to return to their homelands and establish a measure of self-rule.

According to the textbook, this Macedonian ruler conquered the Persian Empire in 330 BC.

According to the textbook, the northern kingdom of Israel, especially under kings Omri and Ahab, combined Mosiac Yahwism with this religion.

According to the textbook, this Assyrian king brought the Assyrian Empire back to full-strength in the eighth century BC.

According to the textbook, this Assyrian king laid siege to Samaria, the capital city of the northern kingdom of Israel which eventually fell about three years later.

According to the textbook, this region of the ancient Near East is associated with the Tigris and Euphrates rivers.

In the book of Proverbs, Wisdom is poetically personified as a . . .

In the book of Proverbs, Folly is poetically personified as a . . .

Proverbs 1–9 contains three major sections devoted to this topic.

In Genesis 2:4–25, the Adam and the animals are both created from this.

In Genesis 2:4–25, the Adam is designated in Hebrew as ha'adam which means . . .

Jewish allegorical interpretation of the Song of Songs takes it as referring to the love between Yahweh and . . .

Exodus 1–15 marks the beginning of this institution in ancient Israel.

According to the textbook, this region of the ancient Near East is associated with the Jordan River valley and the Levant.

According to Dr Smith, our lives consist of a series of decisions which we each make regarding . . .

The name of this early Christian leader has come to epitomize disparagement of the Old Testament as holy scripture.

In the tradition of OT wisdom Paul conceives of a community's engagement with scripture as a process involving teachers, students, and texts. Which of the following represents how Paul understands this process functioning?

According to 1 Timothy 1:5 love is the product of a . . .

In 1 Timothy 1:3-11 Paul links the goodness of the law with one using it . . .

In 2 Timothy 3:14–17 Paul explains the value of the Old Testament for Christians in terms of its functionality as . . .

Which of the following are noted for their serious engagement with the Old Testament when formulating their own philosophies?

According to Dr. Smith, the HB/OT is a touchstone for both Christian education and studia humanitatis (or liberal arts education).

Thoughtful, critical analysis of a text that focuses on significant details or patterns in order to develop a deep, precise understanding of a text's form, craft, meanings, etc. is best associated with . . .

Which of the following is characteristic of a Sapiential Worldview (a.k.a. Wisdom Worldview)?

The Hebrew Bible's sapiential worldview emphasizes . . .

Which of the following is characteristic of the fear of Yahweh/God in the HB/OT?

Failure to observe and know this seems to be the root of sin and folly in wisdom literature and in many of the prophetic books in the HB.

Which of the following best represents the components of the "character–consequence" nexus?

On the Wisdom–Folly Continuum, this type of person represents where everyone starts out.

On the Wisdom–Folly Continuum, these types of persons are associated with sophisticated verbal and rhetorical capabilities.

On the Wisdom–Folly Continuum, the "patron" of the wise person is . . .

On the Wisdom–Folly Continuum, the "patron" of the foolish person is . . .

This refers to any asset that is acquired through unethical means.

All the major law collections in the Torah begin with laws that do this.

This refers to the wisdom idea that evildoers destroy themselves by means of the evil they themselves create.

The idea of intrinsic retribution in the wisdom literature of the Hebrew Bible is founded on seeing a moral order as part of God's creation and a tool for His judgment.

The prologue to Proverbs in 1:1–7 claims that one of its specific purposes is to provide the young simple person with this.

The prologue to Proverbs in 1:1–7 sets forth insight into this moral category as an advanced purpose of the book.

The prologue to Proverbs in 1:1–7 presents this person as its primary implied reader.

The prologue to Proverbs in 1:1–7 presents this person as its primary implied benecifiary.

According to the prologue of Proverbs 1:1–7, the fear of the Lord is the beginning of this.

The purpose statements of Proverbs appear to progress from somewhat general purposes regarding knowledgeable content to more specific purposes regarding the acquisition of particular virtues and skills.

Reality-defining speeches offered by an authority figure to mark or assist another's transition into a new stage of life and responsibility are called . . .

In Proverbs 1:8–19 the father-figure's rhetorical strategy involves impersonating . . .

The father's lecture in Proverbs 1:8–19 concerning the temptation to join a gang is designed to illustrate the folly and danger of this.

Your BIB 110 professor suggests that all wicked ill-gotten-gain-getters have this one thing in common.

This designates the wisdom idea that a person's disposition influences their values, which in turn govern their actions, which then have outcomes which reinforce their disposition.

In Proverbs 1:20–33 the poet introduces personified Wisdom as a woman . . .

In Proverbs 1:20–33, personified Wisdom says that she will do this to those who continue to ignore her.

Proverbs 2 appears to outline four stages of labor and reward in the wisdom process. The first stage of initial labor involves . . .

Proverbs 2 appears to outline four stages of labor and reward in the wisdom process. The second stage of initial reward involves . . .

Proverbs 2 appears to outline four stages of labor and reward in the wisdom process. The third stage of advanced labor involves . . .

Proverbs 2 appears to outline four stages of labor and reward in the wisdom process. The fourth stage of advanced reward involves . . .

In this kind of poetic parallelism, the second line normally completes a thought that the first line left incomplete.

This term is used to describe a literary feature of Hebrew poetry whereby successive lines of poetry reverse the order in which parallel themes appear (ex.: A-B-C-C-B-A).

The book of Job is especially concerned with undeserved (or innocent) suffering and this attendant theological problem.

In the book of Job, God allows this character to afflict Job with extreme suffering.

According the your BIB 110 professor, Job 1–2 establishes unequivocally that Job has done nothing to deserve his suffering.

Each of Job's three friends blames Job for his suffering, but they do so each in their own way. According to the textbook, which of the following is most characteristic of Eliphaz?

Each of Job's three friends blames Job for his suffering, but they do so each in their own way. According to the textbook, which of the following is most characteristic of Bildad?

Each of Job's three friends blames Job for his suffering, but they do so each in their own way. According to the textbook, which of the following is most characteristic of Zophar?

In the book of Job, this young angry man enters the debate between Job and his three friends in an effort to rectify the situation.

God's speeches to Job eventually come to focus on lengthy descriptions of these two incredible creatures.

Which of the following is characteristic of the end of the story of Job?

This is the first and controlling principle of wisdom according to the book of Proverbs.

Chapters 1–9 of the book of Proverbs consist mainly of this.

Chapters 10–31 of the book of Proverbs consist mainly of this.

According to the textbook, this section of the book of Proverbs appears to have existed independently at one point. Most scholars assume that this material is of Arabian descent. The section is marked by the repetition of numerical sayings.

According to the textbook, it is now virtually certain that this section of Proverbs was modelled on the Egyptian work, The Instruction of Amenemope.

The book of Proverbs ends with a famous poem devoted to this topic.

In the Hebrew Bible the book of Ecclesiastes is called . . .

The sage whose teachings are presented in the book of Ecclesiastes associates himself with the persona of this famous Israelite king. However, the sage never explicitly mentions this king by name.

Ecclesiastes' famous dictum is traditionally translated "Vanity of vanities, all is vanity" (1:2; 12:8). However, the Hebrew word rendered here as "vanity" is a key word in Ecclesiastes that is very hard to understand. It has also been translated as "meaningless", "absurdity", "emptiness", "vapor", "futility", "nonsense", etc. What is this Hebrew word?

According to Ecclesiastes, this is a gift of God.

According to Ecclesiastes, this is the common fate for all humans and animals.

Christian allegorical interpretation of the Song of Songs takes it as referring to the love between Christ and . . .

According to the textbook, the contents of the Song of Songs are best understood in this way.

This is the basic etymological meaning of the word "theology."

This word functions in the Bible as the nearest semantic equivalent to the word theology.

The first occurrence of the word "theology" in literary history is found in this ancient work.

Which of the following is a source for theology?

What kind of definition of theology already has theological conclusions "baked into" it regarding the locus of revelation?

What kind of definition of theology does NOT recapitulate a theology of revelation precisely because it is recognized that positing the locus of revelation is itself an exercise in theology?

The authority of the Old Testament is a perennial and systemic challenge for theology in this major religion.

This perennial and systemic challenge for theology is concerned with explaining the existence of evil in relation to God.

This perennial and systemic challenge for theology is particularly associated with the question of "How involved is God with His creation?"

The Hebrew word "torah," usually translated as "law," is better understood as meaning . . .

This discipline for doing theology better is essentially the same as the integration of faith and learning.

Which of the following Psalms did your BIB 110 professor use to show theology being done within the Hebrew Bible?

In Exodus 1–15 Israel is released from state sponsored slavery to Pharaoh, so that they can to enter into . . .

In this course we have spoken of philosophy both as "the love of wisdom" and the . . .

According to Diogenes Laertius, this person was the first to use the term "philosophia" and to call himself a philosopher.

This Eleatic Greek philosopher attributed his rational philosophy, indeed, the very art of reasoning, to revelation he received from a goddess, a revelation of the power of reasoning.

This ancient philosopher is best known for his belief in the one-ness of all things ("monism") and his doubts regarding the reliability of human knowledge.

Ancient Greek philosophical tradition considered reason and revelation to be opposed to one another.

In Colossians 2:8 the apostle Paul advises Christians to stay away from philosophy because all philosophy is inherently empty and deceitful.

This branch of philosophy deals with the first principles of things, including abstract concepts such as being, knowing, substance, cause, identity, time, and space.

This branch of philosophy is concerned with knowledge, the theory of knowledge, especially with regards to its methods, validity, and scope. It includes the investigation of what distinguishes justified belief from opinion.

Your BIB 110 professor suggests that it is justifiable, convenient, and helpful to see both theology and philosophy as subsumed within a biblical conception of wisdom.

Which one of the following pertains primarily to Irrationalism generally and Anti-reason particularly, and involves an assault on reason, coherence, and the "law" of non-contradiction as culturally constructed tools for oppression?

Your BIB 110 professor suggests that when we speak of "the story of the Bible" we should be mindful that . . .

Your BIB 110 professor, argues that each work of literature in the Bible is a masterpiece of the highest aesthetic and artistic quality.

This term refers to "any recognizable and distinguishable type of writing or speech which operates within certain conventions that are statable in principle."

This term refers to "having command of the conventions governing the production and thus the meaning of literary compositions."

The more the language of a discourse is schematic and figurative, the more it is associated with . . .

The more the language of a discourse is non-schematic and literal, the more it is associated with . . .

Hard evidence for the convention of composing major literary works from pre-existing literary material is documented in the history of composition associated with this major ancient Near Eastern literary work.

This style of narrative prose in the Hebrew Bible is laconic and tends to refrain from direct commentary on events and persons.

This style of narrative prose in the Hebrew Bible is one in which the divine attitude towards the actions of human characters is made unmistakable clear when overt evaluation statements are made regarding whether the deeds of the characters in the story were right or wrong.

This style of narrative prose in the Hebrew Bible is distinguished by what may appears to us as ponderous repetition and a tendency to use set formulas, along with a concern for matters of purity, worship, and liturgy rather than political and domestic events.

Resistance to understanding the Bible as literature is a recent phenomenon.

In the Hebrew canon, the books of Genesis–Deuteronomy are associated with the . . .

In the Hebrew canon, the books of Joshua–2 Kings are associated with the . . .

In the Hebrew canon, the books of Isaiah–Malachi are associated with the . . .

This term refers to the Greek translation of the Hebrew Bible.

This term refers to those "extra books" which are included in Catholic Bibles but are usually excluded nowadays from Protestant Bibles.

Which of the following was a feature that all religious cultures of the ancient Near East had in common?

This date corresponds to the period of Israel's patriarchs.

This date corresponds to the exilic period of Babylonian rule.

This date is about when David became king.

This date is when Samaria fell and the northern kingdom of Israel was exiled to Assyria.

This date marks the decree of Cyrus the Great ending Judah's Babylonian exile.

John Collins organizes the basis for ethics in the Hebrew Bible in terms of . . .

John Barton organizes the basis for ethics in the Hebrew Bible in terms of . . .

This term has in view rules and regulations that are subject to administration by systems of sanctions and adjudication involving judicial or quasi-judicial processes.

The term typically refers to the idea that there are moral principles "baked into" the natural order of things and these principles can be discerned by humans employing their rational faculties.

Commands which are presented as unconditional pronouncements of fundamental moral principles are often categorized as . . .

These types of laws apply fundamental moral principles to particular kinds of situations and specify certain punishments for certain infractions.

Are moral norms good because God commands them, or does God command them because they are good? With which of the following is this question best associated?

The altar law in Exod 20:24–26 [21–23] presupposes altars that . . .

This text in Deuteronomy eventually came to represent the concept of monotheism.

The term "Pentateuch" comes from the Greek words pente and teuchos and means . . .

This part of the Torah is understood to present a universal problem (i.e. "evil") in which God created a world that He evaluated as "good" then but humanity brought ruin on what He had created.

This part of the Torah is understood to present God as beginning a plan to solve the universal problem of evil by choosing an individual man and then bringing blessing to all the world through that man's descendants.

This part of the Torah tells of the preparation and call of Moses and his role in leading the Israelites out of Egypt.

This part of the Torah initially appears to interrupt the historical flow of the narrative as it calls God's people to ritual and moral purity.

This part of the Torah relates how God's people tragically wandered in the wilderness for forty years as divine punishment for their refusal to enter the promised land.

This part of the Torah consists of a series of Moses' farewell speeches, warns Israel against turning from God to worship other deities, and aims to re-establish the covenant between God and His people.

Which of the following themes is characteristic of the Pentateuch?

This is the classic critical theory regarding the composition of the Pentateuch. It argues that over the course of time ancient Israelite editors created the Torah as we now have it by combining at least four different preexisting literary sources, each designated by modern scholars using the letters J-E-D-P.

Which of the following represents the view of conservative biblical scholars regarding the composition of the Pentateuch?

This person was the most important advocate of the Documentary Hypothesis.

In its current canonical place in the Tanakh, the Torah is the first part of a broader epic-historical narrative known as . . .

This is the "Guts of the Torah."

This book in the Torah represents the dominant theological framework of the Tanakh.

This generation of Israelites in the Torah represents "Israel's greatest generation."

The Sinai Pericope is best associated with this text.

The Book of the Covenant / the Mishpatim is best associated with this text.

The Patriarchal History is best associated with this text.

The Deuteronmic Law is best associated with this text.

The E-Decalogue is best associated with this text.

The D-Decalogue is best associated with this text.

The Story of Israel's Exodus is best associated with this text

The Holiness Code is best associated with this text.

The Priestly Code is best associated with this text.

This biblical covenant is associated with the revelation of God as El Shaddai. Its ethics are associated with the positive (ritual) law of circumcision as its sign, living in submission to God and being blameless, and doing "justice & righteousness."

This biblical covenant is associated with the revelation of God's proper and personal name as Yahweh and of his character as holy. Its ethics are associated with the positive laws of the Passover, Sinai and Deuteronomic legislations.

This biblical covenant is associated with the revelation of God as impassioned and wrathful but appeasable through priestly zeal. Its ethics are associated with the positive laws of priestly conduct.

This biblical covenant is associated with the revelation of God as Elohim ("God"). Its ethics are associated with the natural(?) law of bloodshed and murder, corruption and violence vs. righteous, and blameless character

Explaining the literary composition of the Torah essentially boils down to . . .

The term "Primeval History" is used to designate . . .

The thematic continuity of the Torah narrative is demonstrated in its theme of . . .

According to Dr. Smith, Genesis shows itself to be . . .

This ancient Near Eastern epic tells how Marduk defeated the monstrous mother-goddess, Tiamat, made the heavens and earth from her carcass and how in gratitude the rest of the gods then build the city of Babylon for Marduk.

This epic is the oldest Near Eastern primeval history that exists in nearly complete form. It presents in historical sequence both the creation of humanity and its near extinction by a flood in a sequence similar to that found in Genesis.

This Latin expression is used to designate the idea that God created the world out of nothing.

This Latin expression is used to designate the idea that God created humanity in His own image.

Outside the Hebrew Bible, other ancient Near Eastern creation accounts portray the creation of humans as . . .

This phrase in English translation reflects the Hebrew text's use of the word "toledot" as a literary structuring device to mark out distinct sections in the book of Genesis.

Which of the following best describes the genre of Genesis 1:1–2:3?

Genesis 1:1–2:3 presents days 1–3 of the creation week in 1:3–13 as addressing this aspect of the earth's state described in the circumstantial superscription of 1:1–2.

Genesis 1:1–2:3 presents days 4–6 of the creation week in 1:14–31 as addressing this aspect of the earth's state described in the circumstantial superscription of 1:1–2.

In the Primeval History, this son of Noah is associated with the line of descendants that God would use to provide a glimmer of hope in light of the sin problem.

The reference to the relations between the sons of God and the daughters of men in Genesis 6 inaugurates a motif concerning this which spans the Primeval and Patriarchal histories.

Noah's cursing of Ham's son, Canaan, in the Primeval History inaugurates this motif which spans the entire Torah.

Yahweh's covenant with Noah in the Primeval History is presented as a unilateral promise to preserve the created order but also . . .

This story marks the literary boundary between the Primeval History and the Patriarchal History in Genesis.

Which of the following represents a fundamental interpretive question that stands to impinge on how Genesis 2:4–4:26 is read?

According to Genesis 2:4–25, the Adam was first made androgynous and only later was separated into male and female with the creation of Woman.

According to Dr. Smith, the expression "the knowledge of good and evil" most likely refers to . . .

In Genesis 2:16–17, God's command regarding eating from the trees of the garden is explicitly addressed to . . .

According to Dr. Smith, the designation of the Woman as 'ezer kenegdô in Genesis 2:4–25 most likely means that the Woman is a . . .

In Genesis 2:22–24, the narrator draws on the words of the Adam-Man in order to explain this feature of the natural order.

According to Dr. Smith, in Genesis 2:4–25, this is the most fundamental relational triangle in the divine order.

Which of the following best represents the created hierarchy portrayed in Genesis 2:4–25?

Which of the following is characteristic of the way that the serpent is portrayed in Genesis 3:1–13?

In Genesis 3:1–13, how does the serpent initially represent the divine prohibition when he begins the conversation with the Woman?

In Genesis 3:1–13, how does the Woman represent the divine prohibition when responding to the serpent?

According to the narrator of Genesis 3:6, what fact about the fruit informs the Woman's perspective when she decides to eat?

Which of the following is associated with the wisdom principle of intrinsic retribution with ill-gotten gain and its dramatization in Genesis 3:1–13?

What does Genesis 3:10 tell us about The Adam when it has him say to God, "I heard the sound of You in the garden, and I was afraid because I was naked, so I hid"?

Justice involves the proper alignment of . . .

Which feature of Genesis 3:1–13 suggests that the humans did indeed acquire the knowledge of good and evil in some perverse sense?

Which of the following is best associated with the punishment that God places on The Adam in Genesis 3:14–24?

Which of the following is best associated with the punishment that God places on the Woman in Genesis 3:14–24?

Which of the following is best associated with the punishment that God places on the Serpent in Genesis 3:14–24?

According to Genesis 3:14–24, why does God expel The Adam and the Woman from the Garden?

In Genesis 3:14–24, which of the following entities receives punishment that is passed on to afflict all humans?

Which of the following entities does God explicitly "curse" in Genesis 14–24?

Which of the following is characteristic of God's punishment speeches in Genesis 3:14–24?

According to Genesis 17, circumcision is an Abrahamic rite that is to be practiced for this length of time.

This term is used to refer to individuals in the Torah who stand at the fountainhead of our faith.

The events of Genesis 12–50 fit well within this period of history.

God's call of Abram contained two great promises for these things which were most important to an ancient man.

Which of the following is characteristic of the theological motif regarding the hardening of Pharaoh's heart in Exodus 1–15?

Abram's family originally came from this city.

In order to survive a famine in Genesis 12, Abram went and stayed in this country.

In the New Testament, this apostle appeals to the story of Abram in Genesis 15 as supporting the doctrine of justification by faith.

The ancient Near East has NO parallels illustrating the practice of using a slave girl as surrogate mother to bear children, as Abram and Sarah did with Hagar.

In Genesis 17 God changes the names of Abram and Sarai to Abraham and Sarah, which mean . . .

God tests Abraham's faith by ordering him to sacrifice this person.

This person's name means "Supplanter" or "Cheater."

The story of this person serves to explain how God's people came to be in Egypt instead of in Palestine.

Which of the following is NOT a feature of the promises God made to Abram/Abraham?

In Genesis 15, God's covenant with Abram is presented . . .

This is the sign of the Abrahamic covenant.

According to Genesis 17, these members of Abraham's household must be circumcised.

According to Genesis 12–17, the land of Canaan is given to Abraham's descendants as their possession for this length of time.

Which of the following is best associated with the ethics that Yahweh envisions in Genesis 18:16–19 for the lives of Abraham and his descendants?

Which of the following best represents the role that Yahweh in Genesis 18:16–19 envisions Abraham playing with regard to his descendants keeping the way of Yahweh?

What major theological error is Yahweh concerned to help Abraham avoid when He announces His plans to deal with Sodom's wickedness and then allows Abraham to intercede?

In Yahweh's ethical vision for Abraham and his descendants, the cities of Sodom and Gomorrah represent this.

The portrayal of what happened in Genesis 19 when the rapacious, homosexual Sodomites surrounded Lot's house is designed to serve which of the following rhetorical functions?

According to Genesis 19, Lot was saved from being destroyed with Sodom because . . .

When Abraham deals unjustly with Abimelech in Genesis 20, Yahweh does this in order to prevent Abimelech from unwittingly sinning against Him?

In Genesis 21, Yahweh forbids the banishment of Hagar and Ishmael.

In Exodus 1–15 this plague has no relationship to natural phenomena.

Dr. Smith suggested on the basis of the Septuagint's witness to the text of Genesis 21 that Sarah may have seen Ishmael doing this with Isaac.

In which of the following ways is the story of Abraham's offering of Isaac in Genesis 22 related to Yahweh's vision of Abraham and his descendants doing justice and righteousness?

This son of Jacob goes from being portrayed as an unjust father-in-law to one who offers himself as a slave in place of his half-brother.

This son of Jacob is portrayed as a consistently upright character who eventually saves the world from famine and forgives his brothers for abusing him.

This son receives a blessing from Jacob assuring that his tribe will be the tribe associated with kingship.

In Genesis 30, this wife of Jacob is portrayed as the one who controlled the sexual access to Jacob.

The book of Exodus describes these two major events in the history of Israel.

In Exodus, the Egyptians employ these two things as means of controlling the Hebrews whom they view as a threat.

According to the textbook, this was God's intention behind the ten plagues in Exodus.

On the night of Israel's release from Egypt, God established this as a permanent memorial to commemorate the event.

The story in Exodus 19–40 is set entirely in this geographical location.

This term designates the large tent that was God's dwelling place where His glorious presence came to reside in Exodus.

Which of the following is best associated with the "southern route" view of Israel's exodus?

The sea that has been known as the "Red Sea" since the days of the Septuagint is actually this in Hebrew.

In Exodus 1–15 Israel is introduced to her God primarily in terms of this fundamental image regarding His identity.

Exodus 1–15 reveals this to be the personal and proper name of the God of Israel.

Exodus 19:1–40:38 is the first part of this broader section of the Torah which extends all the way to Numbers 10:10.

Which of the following is a feature of how Israel is understood in Exodus 19–40 regarding its covenant relationship with Yahweh?

Versions of the Decalogue are found in Exodus and in this other book of the Torah.

In the covenant ratification ceremony presented in Exodus 24:1–11, the rite where Moses sprinkles the sacrificial blood on the people is to be associated primarily with this.

The proximity of the components of the Tabernacle to the holy presence of Yahweh correlates with . . .

Which of the following is characteristic of how Moses' intercession for Israel with Yahweh is portrayed in Exodus 32–33?

This is the last thing that happens in the book of Exodus.

The Smaller Book of the Covenant is best associated with this text.

The Great Covenant Making Narrative is best associated with this text.

Israel's sacrificial system differed from those of Mesopotamians in that sacrificial animals in Israel were NEVER used as a means for this.

The most distinctive aspect of the Israelite sacrificial system was the way that it was linked to this.

This man and his family were chosen from the tribe of Levi to serve as priests and to offer sacrifices.

God appointed the rest of the Levites to . . .

The book title "Leviticus" was originally coined by this version of the Old Testament.

This was the typical Hebrew offering, dominant throughout Old Testament history, and probably the oldest form of atonement sacrifice. It required that the entire sacrificial animal be completely burned on the altar.

This offering may have been understood as a present or gift, since the Hebrew term means "gift."

This offering was the basic form of offering brought on feast days, a celebratory offering, consumed by humans.

Which of the following is characteristic of the Day of Atonement?

The division of Old Testament law into moral, civil, and ceremonial law was unknown in Jesus's day.

This term refers to the purging of impurity caused by sin. It results in the removal of guilt, the granting of forgiveness, and the restoration of the relationship between the sinner and God.

This word derives from a Latin verb meaning "to appease" and so refers to the act of appeasing, satisfying, or making well-disposed a deity and thereby incurring divine favor or avoiding wrath and divine retribution.

This word derives from a Latin noun referring to the act of taking away or removing sin or guilt and is thereby often closely associated metaphorically with the idea of cleansing

We do not know in every case why eating certain foods or why certain physical activities caused uncleanness.

Leviticus is the foundational document for a biblical doctrine of holiness, which involves which the following elements?

Leviticus 1–16 is best associated with the . . .

This was the holiest place in the Israelite camp.

To take that which is holy and make it common is to . . .

To take that which is common and make it holy is . . .

At this most holy time, which occurs only once a year, the Israelite high priest was permitted to enter the Holy of Holies and there offer blood to make atonement for himself and the nation.

Paul's instruction concerning sexual immorality in 1 Corinthians 6:12–20 is based on this fundamental aspect of holiness rooted in Leviticus.

That which is pure is not necessarily holy.

That which is common is not necessarily impure.

Which of the following is associated with the notion of extreme defilement in the Holiness-Purity system of Leviticus?

Which of the following is associated with the notion of extreme holiness in the Holiness-Purity system of Leviticus?

In Leviticus, Yahweh's holiness recognizes that some offenses are particularly defiling to individuals and the community and are therefore deserving of extreme punishment.

In Leviticus, Yahweh's holiness requires social ethics that go beyond what can be legislated.

In Leviticus, Yahweh's holiness does NOT require that Israelite males be sexually disciplined.

In the purity legislation associated with Leviticus, the sources for this kind of impurity are natural and more or less unavoidable.

In the purity legislation associated with Leviticus, this kind of impurity results from committing certain acts that are so heinous that they are considered defiling

In the purity legislation associated with Leviticus, ritual impurity even comes about paradoxically as the by-product of some sacrificial procedures which the priests are obligated to perform.

In the purity legislation associated with Leviticus, this sinful behavior defiles the sinner, the land of Israel, and the sanctuary of God, and in turn leads to the expulsion of the people from the land of Israel.

This literary feature in the book of Numbers serves the rhetorical purpose of establishing that all of the old generation of Israelites had died, leaving only the new generation.

In the book of Numbers, God made this prophet bless Israel rather than curse them

This act of apostasy on Israel's part represents the major turning point in the story of Israel in the book of Numbers when they refused to enter the land.

The detailed materials in Number 1–10 related to Israel's censuses, encampment, and march, serve the overall portrayal of Israel as . . .

These two Israelite spies were the only ones who refused to go along with the majority opinion that it was impossible for Israel to defeat the people of Canaan.

God caused Aaron's rod to do this as a further sign vindicating his priesthood.

In the story of the dispute which Miriam and Aaron instigated against Moses in Numbers 12, this is portrayed as the theological issue they "put on the table," i.e. the one they formally what to talk about.

In the story of the dispute which Korah and his supporters launch against Moses and Aaron in Numbers 16, this is the theological issue they "put on the table."

In the book of Numbers, Israel conquers this territory which becomes the inheritance for the tribes of Reuben, Gad, and Manasseh.

In Numbers 21, those who were bitten by the "fiery serpents" were commanded to do this in order to live.

In this New Testament book, the apostle Paul draws on Israel's negative example in Numbers to warn Christians about sexual immorality, rejection of authority, and complaining.

In Numbers 25, Yahweh makes a covenant with Phinehas for perpetual priesthood after he executes an Israel man and his Midianite lover during their ritualistic sex. Yahweh designates this covenant as a Covenant of . . .

The name "Deuteronomy" originally comes from this version of the Old Testament.

The name "Deuteronomy" means this.

The speeches of the book of Deuteronomy are presented as having been delivered . . .

Deuteronomy is literarily structured around this many addresses by Moses.

Recent studies of Deuteronomy have detected a five-part concentric pattern (chiasm) in which this section forms the central core.

According to Deut 34, God allowed Moses to view the promised land from this mountain.

Treaties from this ancient people are particularly noted for containing six elements many of which find close correspondences in Deuteronomy.

Treaties from this ancient people are particularly noted for their long cursing sections that are very similar to the curses in Deuteronomy.

Jesus quotes Deuteronomy three times during this.

Jesus quotes the Shema during this.

Which of the following is characteristic of what Moses does in the historical retrospective of Deuteronomy 1:6–3:29?

In some parts of Deuteronomy 1–11 Moses' portrayal of past events differs significantly from how those same events are presented in Exodus and Numbers.

In the sermon of Deuteronomy 4, which of the following is an argument Moses employs for why Israel should obey Yahweh?

In the sermon of Deuteronomy 4, Moses' exhortations against engaging in idolatry and astral worship are based on Israel remembering that it did NOT see this on Mt. Sinai.

Which of the following does Moses' sermon in Deuteronomy 4 associate with the idea that if you truly submit to Yahweh in genuine obedience—not insincerely, not merely in form—then you will perceive and thus experience His work on your behalf?

The D-Decalogue of Deuteronomy 5 is distinguished from the deuteronomic laws of Deuteronomy 12–26 in this way.

The allowance for secular slaughter in Deuteronomy 12 is an innovation necessitated by this.

Deuteronomy 13's laws against sedition find close parallels in the treaty documents associated with this Assyrian king.

Which of the following is characteristic of the law against seditious prophets in Deuteronomy 13:2–6?

Which of the following is characteristic of the law against seditious family members in Deuteronomy 13:7–12?

Which of the following does Deuteronomy 17 require of Israel's kings?

Which of the following reflects the influence of Deuteronomy?

Deuteronomy anticipates the modern conception of a "constitution" in these respects:

According to Dr. Smith, which of the following represents the basic message of Isaiah 1–39?

The books of Joshua, Judges, 1-2 Samuel, and 1-2 Kings make up this section in the Hebrew canon.

This term is used by some scholars to distinguish biblical history from general history.

The books of Joshua, Judges, 1-2 Samuel, and 1-2 Kings tell Israel's pre-exilic history from a theological perspective that is best described as . . .

This book portrays the almost hopeless state of Israel's tribal confederacy after the conquest with its cycles of religious compromise.

This scholar made a most important modification to the Deuteronomistic History hypothesis when he proposed that there were actually two editors, one who worked before the exile (Dtr1) and another who worked during the exile (Dtr2).

According to Arnold and Beyer, Deuteronomy 28, with its covenant blessings and curses, is considered by many to have be a "Bible" or phrase book for . . .

According to Arnold and Beyer, Deuteronomy 32 is considered by many to have been a "Bible" or phrase book for . . .

This book portrays Israel's successful conquest of the promised land.

This book details the history of the monarchy from Solomon to the fall of Jerusalem.

This book in the Former Prophets traces the early history of Israel's monarchy, focusing on the stories of Saul and David.

This term designates the view which sees Genesis–Joshua as a literary unit.

This term designates a view which sees the books of Deuteronomy–Kings (minus Ruth) as comprising a single grand historical work created by an anonymous editor who several sources into a long document detailing Israel's tragic history theologically and to explain what went wrong.

This ancient historian of the fifth-century BC has earned the title "The Father of History."

This scholar is credited with producing the classic expression of the Deuteronomistic History hypothesis.

According to the basic Deuteronomistic History hypothesis, at critical turning points in Israel's history, the editor(s) used these as a literary means to express interpretations of events theologically.

The history of Israel presented in the Former Prophets portrays the generations of Israel as going from . . .

According to the textbook, Jewish tradition attributes authorship of the book of Joshua to this person.

According to the textbook, the events recounted in the book of Joshua span approximately this amount of time.

According to the textbook, historical references in the book of Joshua suggest that it was essentially in its present form by the time of this Israelite king.

This Hebrew word in Joshua is associated with battles in which God sometimes commanded Israel to destroy completely a nation that opposed Him, with the spoils of that war belonging to the Lord who had the right to do with them as He pleased.

In the book of Joshua, this woman was a prostitute who lived in the city of Jericho and aided the two Israelite spies. She and her house were spared and incorporated into the people of Israel.

According to the textbook, Israel's strategy in conquering the land was to do this.

This Israelite man kept some of Jericho's treasure for himself, thereby bringing guilt on Israel and causing them to lose their next battle against Ai.

The people of this city-state in Canaan made a treaty with Israel by sending a delegation pretending to be from a distant land.

In the book of Joshua, this tribe is not given a land inheritance but instead is given possession of 48 cities among all the land holdings of the rest of the Israelite tribes.

In the book of Joshua, these Israelite tribes are commended for keeping their promise to act as the shock troops leading Israel's conquest of Canaan.

In the book of Joshua, the Transjordan tribes built this structure by the Jordan river which was initially misunderstood by the rest of the tribes and almost led to a war between the tribes.

The book of Joshua ends with this person leading Israel in covenant renewal and challenging them to remain faithful.

The book of Joshua closes with a record of the burial of this long-dead person's bones.

According to Dr. Smith, Yahweh's commissioning of Joshua shows that the success of the entire conquest depends on the presence of Yahweh remaining with Joshua; and the presence of Yahweh with Joshua depends on . . .

According to Dr. Smith, the Transjordan tribes make this a condition for their complete loyalty to Joshua and his leadership.

According to Dr. Smith, Rahab's speech in Joshua . . .

According to Dr. Smith, the book of Joshua portrays the people of the land of Canaan as . . .

According to Dr. Smith, the Gibeonites are portrayed as . . .

In the book of Joshua this was the first thing Israel did after crossing the Jordan and entering the promised land.

In this famous inscription from the ancient Near East a king claims to have carried out the ḥērem against Israel in the days of king Omri and his son.

The majority of the material in the book of Joshua is devoted to . . .

According to Dr. Smith, the major purpose of the book of Joshua is to show the fulfillment of . . .

These figures were charismatic military leaders whom God raised up and empowered for specific tasks of deliverance in order to restore justice.

According to the textbook, the book of Joshua portrayed an incomplete conquest.

According to the textbook, if the respective years assigned to the rule of each individual judge in the book of Judges are added up and taken as consecutive, then the period of the Judges lasted about this amount of time.

In discussing the problem of absolute vs. relative chronology in the book of Judges, the textbook considers it most likely that . . .

The characters of Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson represent this category of judges.

The characters of Shamgar, Tola, Jair, Ibzan, Elon, and Abdon represent this category of judges.

This term is associated with an influential theory regarding Israel's tribal organization which drew on sociological parallels from Delphi in ancient Greece.

The "downhill" narrative trajectory of the book of Judges begins and ends with scenes focused on these two social subjects.