BIBLE CHARACTERS MENTIONED IN THE CHRISTIAN SCIENCE LESSON-SERMON* November 6, 2005 For CSDirectory.com

Compiled by Lt Gen C. Norman Wood, USAF (Ret), Burke, VA 703-898-8818, [email protected]

SUBJECT: ADAM AND FALLEN MAN

RESPONSIVE READING: God’s Salvation and the Results of Its Acceptance (Rom 5: 1- 21)

“Paul completed his case that God justifies sinners on the basis of faith alone, and he turned his pen to counter the notion that although believers receive salvation by faith, they will preserve it by good works.” (MacArthur’s Commentary)

Adam [_d’_m] (“ruddy,” “earth,” or “one made or produced”)

“ADAM. Error; a falsity; the belief in ‘original sin,’ sickness, and death; evil; the opposite of good, — of God and His creation; a curse; a belief in intelligent matter, finiteness, and mortality; "dust to dust;" red sandstone; nothingness; the first god of mythology; not God's man, who represents the one God and is His own image and likeness; the opposite of Spirit and His creations; that which is not the image and likeness of good, but a material belief, opposed to the one Mind, or Spirit; a so-called finite mind, producing other minds, thus making ‘gods many and lords many’ (I Corinthians viii. 5); a product of nothing as the mimicry of something; an unreality as opposed to the great reality of spiritual existence and creation; a so-called man, whose origin, substance, and mind are found to be the antipode of God, or Spirit; an inverted image of Spirit; the image and likeness of what God has not created, namely, matter, sin, sickness, and death; the opposer of Truth, termed error; Life's counterfeit, which ultimates in death; the opposite of Love, called hate; the usurper of Spirit's creation, called self-creative matter; immortality's opposite, mortality; that of which wisdom saith, ‘Thou shalt surely die.’ The name Adam represents the false supposition that Life is not eternal, but has beginning and end; that the infinite enters the finite, that intelligence passes into non- intelligence, and that Soul dwells in material sense; that immortal Mind results in matter, and matter in mortal mind; that the one God and creator entered what He created, and then disappeared in the atheism of matter.” (S&H 579: 15-27 next page)

Adam = Eve Cain = Wife Enoch Abel Seth Enosh (others?) 11.6.05

“In the second chapter of Genesis there is a different account of the Creation, more vivid and detailed.” (Who’s Who in the Bible) Adam was the name of the first mortal man, and of mankind collectively; he was placed in the Garden of Eden [Iraq]. The second chapter of Genesis says that he was created of the dust of the earth. The man Adam was placed in a garden, which the Lord God had planted “eastward in Eden,” for the purpose of dressing it and keeping it.

He was permitted to eat of the fruit of every tree in the garden but one, which was called “the tree of knowledge of good and evil,” because it was the test of Adam’s obedience. By it Adam would believe in both good and evil. “Judaism does not see in the Genesis story the ‘Fall of man.’” (Complete Bible Handbook)

“The Tree of Life, or the Cosmic Tree, is a symbol common in many ancient religions” (Ibid). By the subtlety of the serpent the woman who was given to be with Adam was beguiled into a violation of the one command which had been imposed upon them. She took of the fruit of the forbidden tree and gave it to her husband. The propriety of its name was immediately shown in the results which followed: self- consciousness was the first result of sin; their eyes were opened and they knew that they were naked. Lest they eat also of the tree of life, as the story goes, and become immortal, Adam and Eve were driven forth from Eden and their return was barred by cherubim and a flaming sword.

The Bible states that the Garden was “in Eden in the east” and the river that flowed from it parted into four: Pishon, Gihon, Tigris, and Euphrates. This would place Eden somewhere in Mesopotamia—the ancient Babylonia and the modern Iraq. “Paradeisos” is a Persian word meaning “park,” hence the English “Paradise.

After the expulsion, Adam and Eve had three sons—Cain and Abel, and much later, after Abel’s murder, Seth. In the New Testament, Adam is used as a proper name, clearly referring to material man’s ancestral parents and the introduction of sin into human experience.

Adam is stated to have lived 930 years.

Handley, Regina S., “The Last Adam,” Christian Science Journal (February 1948), p. 56.

--the first Adam does not refer to material man as a reality, but as a “material self- constituted belief,” the exact opposite of the last Adam, the man of creating, made in His own image and likeness. --In clearing out of our thought the rubbish of materiality, we are laying off the first Adam with his sin, sickness, and sorrow and laying hold of our real selfhood, the man of God’s creating, spiritual and perfect. • Hatred and malice must be wiped out with love; revenge with forgiveness; lust with chastity; evil with good, until every erroneous belief of mortal mind has been conquered through establishing in consciousness the allness of God, good.

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---Thus we lay hold of the last Adam, the reflection of God, eternally perfect and undying. • Then we shall comprehend, as did our beloved Leader, the meaning of our Master’s words, “The last shall be first, and the first last.”

Leishman, Thomas L., “Epistle to the Romans: Chapters 1 to 8,” THE CONTINUITY OF THE BIBLE: Paul the Missionary Apostle, Christian Science Journal (August 1976), p. 459.

--The Greek verb “to justify” is related to the noun rendered “righteousness” in the King James Version. --The results of the new justification are expressed in Chapter 5: peace with God, access by faith into divine grace, the hope of the glory of God. • Even tribulation could now be seen as a source of rejoicing, giving rise to patience, experience (or tested character), hope, and the love of God. ---Speaking of the universality of the new righteousness, Paul portrays Christ Jesus as the antithesis of Adam. • If Adam is regarded as the figure through whom sin was inaugurated, so through Christ Jesus came total deliverance from sin.

SECTION II: Flashback to the State of the Earth, and the Creation of Eve (Gen 2: 6,7,21,22)

“Though the seventh day stands apart from the other six days, which go in pairs and are very formulaic, it is linked to the opening verses of the chapter by verbal echoes (e.g., 2:3 with 1:1), and thus rounds off the creation story neatly.” (Eerdmans Commentary)

“The most intimate human relationship is established, with all its potential for good and ill.” (Peake’s Commentary)

“ made he a woman ”/Eve [_v] (Heb. “life’)

“EVE. A beginning; mortality; that which does not last forever; a finite belief concerning life, substance, and intelligence in matter; error; the belief that the human race originated materially instead of spiritually, — that man started first from dust, second from a rib, and third from an egg.” (S&H 585: 23)

Adam = Eve Cain Enoch Abel Seth Enosh (other sons?)

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(other daughters?)

Eve was the name given by Adam to the first human woman “because she was the mother of all living,” both because Eve is, through her sons, the female ancestor of the entire human race and because the name sounds similar to the Hebrew word for “living being.” The wordplay is probably etymologically incorrect, and later rabbinical tradition proposed a connection with the Aramaic word for “serpent.” The actual linguistic derivation of the name remains uncertain. She was created to be a help meet for him. Scholars speculate whether mythological images such as Earth Mother or Mother Goddess lie behind the figure.

The account in Genesis, chapter 2, says that Eve was formed of a rib of Adam while he slept. Their relationship is set forth in an allegory in which they were placed in the Garden of Eden [Iraq], and to test their obedience, they were forbidden to touch or taste the fruit of one particular tree. But the serpent led Eve to question the goodness of God and then to eat the forbidden fruit. She afterward persuaded Adam to eat, who thus shared her guilt. The result was the fall of mortal man and the origin of the mortal sin.

“Although Eve is linked with the beginnings of sin in the earliest mentions of her outside the Hebrew Bible—in the Jewish noncanonical Book of Sirach, as well as in the New Testament and in other early Jewish and Christian works—she is not called a sinner in the Genesis 2-3 account.” (Women in Scripture)

Eve was the mother of Cain, Abel, Seth, and possibly other sons and daughters.

“Jewish and Christian traditions postdating the Hebrew Bible and a long history of Western scholarship have viewed woman’s creation in Genesis 2 as secondary and derivative—evidence of her lower status.” (Women’s Commentary)

“The apostle Paul referred to Eve twice. By saying “the serpent deceived Eve by his craftiness,” Paul gave an example of how easily a person can be led into temptation and sin, with disastrous consequences.” (Who Was Who in the Bible)

Dunn, John Randall (CSB, Lecturer, 1st Reader, and Editor), “Science Explains Away the Mist,” EDITORIAL, Christian Science Sentinel (6 November 1948), p. 1965

--We read, “But there went up a mist from the earth, and watered the whole face of the ground” (Gen 2.6). • At first glance, such a statement seems innocent enough; but let us not be deceived. ---There was nothing innocent about this mist! • Here Mrs. Eddy’s interpretation (Science and Health, p.523): “The creations of matter arise from a mist or false claim, or from

4 10/30/2005 11.6.05 mystification, and not from the firmament, or understanding, which God erects between the true and false.” ---Then she concludes: “In error everything comes from beneath, not from above. All is material myth, instead of the reflection of Spirit.” --Now a mist never destroys; it only hides. • The Scripture therefore, spiritually understood, presents God’s spiritual creation as intact, untouched by error, or evil. ---That which appears to be material, mortal, discordant, arises from ignorance of God as Spirit, infinite good; it is the myth which can only come from mystification, from the bewilderment and confusion ever attendant upon that reasoning which bases creation on darkness rather than light.

DeGrow, Mrs. Katherine M. (CS and Lecturer, Richardson, TX), “I’m not Eve—women’s place in theology redefined,” Christian Science Sentinel (14 January 2002), p. 7.

--Elizabeth Cady Stanton, a suffrage leader of the 19th century, believed that the basis for the centuries-old inequity between men and women was due to Biblical teachings based on the Adam and Eve story. • Stanton concluded that religion tended to uphold the oppression of women, and that women’s gaining of political and economic power alone would not totally change their status. --original sin for women was our refusal to recognize our goodness and our God- given gifts. • Our sin was in taking what seemed to be the easy road and just accepting the world’s beliefs—and often the beliefs of the church—about women’s culpability and inherent sinfulness.

SECTION III: The Temptation by the Serpent (Gen 3: 1-6)

“Central elements in the Yahwist’s presentation of the human tragedy are the related ideas of the forbidden knowledge and the loss of immortality.” (Peake’s Commentary)

“This chapter describes how ‘by one man sin entered into the world and death by sin’ (Rom 5:12).” (Dummelow’s Commentary)

Serpent

“SERPENT (ophis, in Greek; nacash, in Hebrew). Subtlety; a lie; the opposite of Truth, named error; the first statement of mythology and idolatry; the belief in more than one God; animal magnetism; the first lie of limitation; finity; the first claim that there is an opposite of Spirit, or good, termed matter, or evil; the first delusion that error exists as fact; the first claim that sin, sickness, and death are the realities of life. The first audible claim that God was not omnipotent and that there was another power, named evil, which was as real and eternal as God, good.” (S&H 594: 1)

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“Serpents are mentioned often in the Bible, and a number of names are used for them.” (Interpreter’s Dictionary) A serpent is a reptile, and in the Bible another name for snake; a symbol for evil and Satan.

“In the ancient world, there was general respect for, revulsion at, and fear of serpents, most being assumed to be poisonous and therefore dangerous. The serpent thus came to be understood symboliclly with both positive and negative connotations. In some ancient cultures, the serpent was associated with deity and was depicted in statues and paintings with various gods and goddesses. Serpents also played various roles in ancient mythological stories…. Some even linked the serpent with the process of healing, as in the case of the Greek god Asclepius. In Canaanite religion, which the early Hebrew people encountered upon their arrival in the area, the serpent was associated with the fertility worship of Baal, his consort Astarte…being depicted with a serpent.” (HarperCollins)

“Judaism does not see in the Genesis story the “Fall of Man.” (Complete Bible Handbook)

Bumpus, Linda, “’Ye shall be as gods….’ Don’t believe it,” Christian Science Journal (November 1980), p. 581.

--Through Christian Science we discern that God is Soul, the only Ego, the great I AM, and that man is Soul’s expression. • This is the only basis from which to be perfect, and once it is firmly understood, the possibilities are endless. --Perhaps we see ourselves as part mortal, part spiritual. • The mortal half includes notions of lack, limitation, incompleteness, dissatisfaction. ---Such materialistic thinking may manifest itself in various physical and mental ailments. • This is the evil half of the fruit that comes from the tree of knowledge of good and evil; and the Bible says, “In the day that thou eatest thereof thou shalt surely die”—that is, lose your understanding of Soul as perfect identity. --Man, as the expression of Soul, is unconfined, beautiful, graceful, delightful.

Watson, Virginia Atherton, “Handling the Serpent,” Christian Science Journal (December 1966), p. 646.

--According to the allegorical record of creation, the first encounter [with the serpent] took place in the Garden of Eden, where the woman succumbed to the beguiling words of the talking serpent. • The allegory indicates that Eve came under the serpent’s mesmeric spell because she listened t the suggestion to disobey the divine command not to partake of the tree in the midst of the garden.

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---Curiosity, self-justification, and self-love was the serpent, arguing to her that a knowledge of both good and evil was desirable. • Eve’s failure to detect and rebuke evil—to handle the serpent—proved to be injurious to her and her husband. --Christian Science teaches that evil, or animal magnetism, symbolized by a serpent, has no power to be or to act except by means of suggestion.

Jesus Restores Sight to the Blind Man (John 9: 1-7, 39)

“ a man…which was blind ”

TIME LINE: October 39 AD in Jerusalem (Jesus’ 3rd year of ministry, The Year of Development and Opposition)

This healing occurred probably on the last day of the Feast of Tabernacles. As in chapter 5, a miracle takes place in a pool on a Sabbath day, and provokes violent debates.

“Like the previous story of the Samaritan woman’s encounter with Jesus, the story of the blind man is a carefully constructed drama with several scenes building to a decisive climax. It continues the themes of light, sight, and blindness begun in ch. 8 and functions both as a positive illustration of Jesus’ role as ‘light’ and as a negative depiction of his opponents’ blindness.” (Eerdmans Commentary)

“Four features highlight this healing: (1) the problem that precipitated the healing (v.1); (2) the purpose for the man’s being born blind (vv.2-5); (3) the power that healed him (vv.6,7); and (4) the perplexity of the people who saw the healing (vv.8-13).” (MacArthur’s Commentary)

“It is intended to illustrate the truth that Christ is ‘the Light of the world.’ [Jesus] proves his power to open the eyes of the soul by opening the eyes of the body. The miracles, being wrought on the Sabbath day, intensified the hostility of the rulers, which had already been violently inflamed by [previous] discourses.” (Dummelow)

“The disciples (v.2) need not be the Galilæan, but may be Judæan; would the fishermen be interested in the theological question asked?” (Abingdon Commentary) “Verse 2 [also] indicates that “the disciples thought that possibly the man had sinned, either in a previous state of existence (in accordance with the doctrine of the transmigration of souls), or more probably as an infant before birth. To the Jews who attributed intelligence to unborn children, this last was a natural idea.” (Dummelow)

Arnett, Florence B., “Beside the Pool of Siloam,” POEM, Christian Science Journal (October 1945), p. 488.

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When he said to me, “Go, wash in the pool,” Some may have wondered why he did not lead me there Or fetch the water to me. The clay he spat upon clung to my eyes; I myself must cleanse myself from earth. No doubt was mine as through the dark I went to wash, For I had felt the Christ, and knew That God’s dear love would cleanse me at the pool. The Master knew I would find the place; He knew I would find my sight when washed by Truth. He knew the clay was gone as at the pool I washed, seeing light.

Brady, Mrs. Fanny C., “Blindness Pronounced Incurable, Cured,” TESTIMONY, Christian Science Sentinel (6 October 1898), p. 5.

--For the benefit of those who do not seem to receive physical benefit when first coming to Christian Science for treatment, I wish to relate my case of healing pronounced incurable by several of the finest oculists in the United States. --I traveled far and wide, having several of the most noted oculists in the United States treat me; finally, at the close of 1895, while traveling on the Pacific coast, I went totally blind. --At this time a friend wrote to me to try Christian Science. • I knew nothing of it, and had no faith in it, but I went to a Scientist as soon as I reached Kansas City. --During my first conversation with my healer I said, "I do not expect to be cured, as I have no faith in Christian Science." Her only reply was, "You have a little faith, or you would not have come for treatment." --At the end of eleven weeks I returned home, reading and seeing everything.

SECTION V: Healing a Woman on the Sabbath (Luke 13: 11-13)

“ woman which had a spirit of infirmity ”

TIME LINE: The Last Months of Jesus’ Ministry

“This story, peculiar to Luke, recalls a similar incident in 6:6-11, at which time Jesus’ opponents discussed what to do to Jesus.” (HarperCollins Commentary) This story is told not so much for the sake of the miracle, as for the light it throws upon the question of Sabbath observance. This was Jesus’ habitual Sabbath day practice. It so happened that these occasions became times when Jesus healed in addition to preaching. This issue was the one “that most frequently provoked controversy in Jesus’ ministry” (MacArthur Commentary). The religious leaders constantly tried to convict Jesus of breaking Sabbath restrictions with such miraculous work. This is the

8 10/30/2005 11.6.05 only case of Jesus’ preaching in a synagogue recorded in the latter part of the ministry.

“Israel’s repentance in face of the crisis of the Kingdom will be shown chiefly in respect of the treatment of those in bondage and the outcasts” (Peake’s Commentary). Significantly, there is no evidence that the woman came with any intention of being healed, nor was the ruler angry at her, but at Jesus. Jesus called her, hence this was an unasked-for healing. The ruler of the synagogue was too cowardly to openly rebuke Jesus, the ruler fell to reprimanding the people, and thus indirectly censuring the Lord.

“The use of the word "spirit" in this verse indicates that the curvature of the spine which afflicted this woman was attributed to demoniacal agency. The word "hypocrite" was among the strongest ever used by Jesus. He here applies it to the whole class to whom the ruler belonged and for whom he was the spokesman--the class who are mentioned as "adversaries" in disguising their hatred toward Christ under a pretended zeal for the Sabbath. Their zeal for the Sabbath was at no time sincere, for they favored indulgence where their own interests were involved, but applied their Sabbath rules sharply where others were concerned. It was their tradition and not the Sabbath which Jesus had broken, and he here attempts no other justification of himself than to show that he is guiltless under a fair application of their own precedents. Taking their own conduct on the Sabbath day as the basis for his justification, Jesus presents three contrasts, each of which made his action better than theirs: (1) He had blessed the woman instead of an ox. (2) He had loosed from a disease instead of from a comfortable stall. (3) He had relieved a waiting of eighteen years' standing instead of one of some few hours' duration--the brief time since the watering of the morning. He mentions the woman's descent from Abraham because, according to their ideas, it made her worthy of every consideration. In attributing the infirmity to Satan he acknowledges the action of the demon as Satan's agent. Diseases were not infrequently ascribed to Satan and the demons. The people rejoiced not only in the miracle, but in that wisdom which silenced the narrow-minded rulers.” (Easton)

“Freedom for Women—And Men,” Christian Science Monitor (1 September 1995), p. 17.

--Even as new opportunities have opened up for women in many areas, the discussion of their rights has tended to remain more political than spiritual. • To bring about permanent change in the status of women, however, the spiritual element is essential. --Christ Jesus’ ministry makes this very clear. • His spiritual teaching included women of all kinds—from the ignorant to the educated.

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---At a time when women were considered hardly more than possessions, he recognized that they too are the spiritual offspring of God. --He was willing to speak up boldly in defense of this spiritual nature. • Luke’s Gospel tells us of a case in which a woman “had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself” (13:11). ---After Jesus healed her, the ruler of the synagogue criticized him because he had done this on the Sabbath day.

WAGERS, RALPH E., (CSB, Lecturer, Associate Editor, President, and Normal Class Teacher), “’Whom Satan hath bound’,” EDITORIAL, S Christian Science entinel (27 October 1962), p. 1871.

--Most people associate disease with processes of nature. • That is why their healing efforts are confined to material means. ---But there is nothing in the Master’s teachings and practice to indicate that he associated disease with matter. • Take, for instance, the woman who “was bowed together, and could in no wise lift up herself” (Luke 13:11). ---Jesus healed her immediately --From the standpoint of scholastic theology, Satan is the suppositional source of evil. --Only Truth, the power of immortal Mind, can overcome deception. --Confronted with Truth, the false mortal belief that had bound the woman all those years disappeared because Jesus recognized it for what it was, a lie--nothing taking on the appearance of something for the purpose of deceiving.

BIBLIOGRAPHY

Bible Translations

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

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

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

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

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

Today’s Parallel Bible . Zondervan: Grand Rapids, MI, 2000.

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Bible Paraphrased Interpretations

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

Phillips, J.B., The New Testament in Modern English . Macmillan Publishing Co.: New York, NY, 1972.

Commentaries

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dictionaries

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

Brownrigg, Ronald, Who’s Who in the Bible . The New Testament. Bonanza Books: New York, NY, 1980.

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

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

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

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

Metzger, Bruce and Michael D. Coogan (eds.), The Oxford Guide to Ideas & Issues of the Bible . Oxford University Press: New York, NY, 2001.

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

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

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

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

12 10/30/2005 11.6.05 www.crosswalk.com , Easton’s Bible Dictionary .

Atlases, Maps, and Geography

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

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

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

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

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

Time Lines

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

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

Miscellaneous

Beebe, Mary Jo; Olene E. Carroll, and Nancy H. Fischer, Jesus’ Healings , Part 3. General Publications Bible Products, CSPS: Boston, MA, 2002.

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

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

Kee, Howard Clark, et al, The Cambridge Companion to the Bible . Cambridge University Press: Cambridge, UK, 1997.

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

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

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

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Tosto, Peter (ed.), Found Volumes , Version 2002 (software). www.foundvolumes.com : Marietta, GA, 2002.

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

Zondervan Bible Study Library 5.0 ., Family Edition (software). Zondervan: Grand Rapids, MI, 2003.

*The weekly Bible Lessons are made up of selections from the King James Version of the Bible and the Christian Science textbook, Science and Health with Key to the Scriptures by Mary Baker Eddy, who discovered Christian Science.

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