Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


(20) How many typical sacrifices are set forth in v. 8? What are they? Where is the first-mentioned bullock not called a burnt-offering? Where is it so called? What is the second bullock not called? Why not? What is it called? Why so? What Scriptures prove our Lord the antitypical Bullock? How do they do this? What conclusion is to be drawn from these proofs? Show how certain other Scriptures corroborate this proof? Where has this been ably presented? What conclusion may we, therefore, draw from v. 8? Why should we from this connection keep this thought in mind?


(21) What other kind of a bullock is brought to our attention in v. 8? From this what are we not to understand? How many sacrifices did our Lord make of Himself? Prove it. How in this did the typical and antitypical bullocks differ? If not another sacrifice, what does this burnt-offering typify? Read the corroboration from Tabernacle Shadows. How do we know that the burnt-offering represents God's manifested acceptance of the sacrifice? What five examples prove this? What about four of them manifested the acceptance?


(22) What is the character of the manifested acceptance in the antitype? Why is this? How will it be in the Millennium? How is it done in connection with the Church during the Gospel-Age? To which of these does v. 8 refer antitypically? To what does it refer? How is it done in connection with the justified during the Gospel-Age? For what will the right answer be helpful? In how many ways was it manifested? What was the first of these? The second? The third? The fourth? The fifth? The sixth? The seventh? For what purpose did the last three not serve? For what purpose did they serve? For what purpose did the first three of these serve? How do we know this?


(23) To understand the exact force of the sin-and burnt-offerings in v. 8, what must be understood? Where do we find the nature of the meat-offering set forth? What is it there said to represent? What does praising Jehovah mean? What illustrates this? What two meanings does the word worship have? Which one of these is usually not recognized to be meant by worship? What notable words of Christ prove one of its meanings? What other passages prove the same thing? How does each one of them do so?



How, then, is the antitypical meat-offering made? How may this be more briefly stated? How does the type imply this meaning in the antitype? What aspect of the antitypical sacrifice is brought to our attention by the meat-offering?


(24) What might here be profitably discussed? How so? What is not represented by each different form of the typical sacrifices? What is thereby represented? What antitypical forms of sacrifice were in our Lord's sacrifice? What does this not mean? Why not? In general how are they related to His one sacrifice? What aspect of it is brought out by His sin-offering? By His burnt-offering? His meat-offering? His peace-offering? His free-will offering? His thank-offering? His praise-offering? Whose one sacrifice has the same seven phases? By what are these brought out? In a summary, what do they not, and what do they type? With what other antitypes are certain of them associated?


(25) For what do the above remarks prepare us? What will such an understanding bring to us? What antitype does the meat-offering of v. 8 suggest? What limitation to such preaching is suggested by the meat-offering being associated with the sin-offering? With the burnt-offering How does God manifest His acceptance of Christ's sacrifice connected with the stage of matters set forth in v. 8? What preaching is symbolized in v. 8? What is the connection between vs. 7 and 8? What does the antitype thus show? What have the experiences of the justified to say on this view of events? Those of the reminiscent consecrated? What does this do to our exposition of vs. 7 and 8? What do the cited Scriptures do with it?


(26) Why should we examine this matter more closely? What did God's agents do after the antitypes of v. 7 were enacted? What was the first thing that such preaching set forth? Read and explain the Scriptures proving this. What great sacrifice did God's love prompt Him to make for the world, according to such preaching? Read and explain the Scriptures that prove this. What fact pertinent to Christ's character did such preaching declare? Read and explain the corroborative Scriptures. What fitness was there in Christ, according to such preaching? Read and expound the pertinent passages. What related fact did such preaching set forth? Read and explain the probative passages



thereon. What did such preaching set forth as the working of such a sin-offering? Prove this by each of the pertinent cited Scriptures. What do Pentecostal and post-Pentecostal facts show as to such preaching?


(27) What are not included in our foregoing description of the sin-offering? Why not? Wherein are they typed? Why so? How many and what are these acts? Whose acts exclusively are they? Why? Of what acts does justification consist? What follows on God's doing these two things? What are we not to understand the taking of the sin-offering in v. 8 to type? Why not? What does it type? What else prove this? What does the bringing of the burnt-offering in v. 8 not mean? What does it mean? What must the preaching of the thoughts of the antitypical burnt-offering precede in each individual case? Why? To what, therefore, does v. 8 exclusively refer? Of what does it not treat? How is this typically shown?


(28) What matter of fact and Scripture have we seen above? What other thing is susceptible of the same kind of proofs? What language of v. 8 proves this typically? Of what did the meat-offering consist? What does its fine flour type? Its oil? What are the first and second truths presented in the presentation of the antitypical burnt-and meat-offerings? What acts of God's do these two truths describe? What do these two things do for the sinner as to God's Law? How is this so? What third thing flows naturally from these two things? What do these three acts prove as to God's attitude toward Christ's sacrifice?


(29) What does the Bible teach that God's forgiving sins proves? Read and show this from the cited Scriptures. How is the declaration of the forgiveness of sins related to the Gospel message? What Scriptures prove this and how? Who at first preached this message? Who since? What do our experiences teach on this point? What conclusion may we draw from these considerations?


(30) What further thing in this connection do we know from Scripture and experience? What does the Bible teach as to this further thing? Why must we have Christ's righteousness imputed to us? What fact proves this? How only can we fulfill the Law's demands as to obedience? What line of passages gives the first proof of this? Show this in each passage. What line of passages gives the second proof



of this? Show this in each passage. How could Christ's righteousness not be made ours instantly? How instantly? How will it be made the world's in the Millennium? How is this proved? How does it become ours in justification? Who first preached it to the penitent? Who since? How do we know it? What conclusion should we draw from this?


(31) What is the third feature of the antitypical burnt-offering connected with justification? What has been done with it throughout the Gospel-Age? What is sin as to God? What does it effect in one as to God and Satan? What results therefrom in God? How does God act as a result? How then does the sinner become to God? Read the pertinent Scriptures and prove this thought. What is one of the keenest sorrows of remorse? Read the pertinent Scriptures and show this from them. What is one of the ways—the third—whereby God shows that He accepts Christ's sacrifice? Read the pertinent Scriptures and show this thought from them. By whom was this first preached? What passages prove this? How do they do it? By whom has it since been done? What else proves it? What do we from the above discussion, accordingly, see on this point? On all the pertinent points?


(32) What thoughts should again be stressed as to v. 8? What does it not describe? To what thoughts does it limit itself? Where is the working of faith stressed in this chapter? What conviction is wrought on our minds and hearts by our present study? What considerations work it? What does this do with our Pastor's teaching on tentative justification? What should our feasting on vs. 5-8 effect in us? Why have so many Scriptures been quoted in this chapter? How are faith justification and its related truths to be regarded as to subsequent truths? What is the relation of these truths to the Biblical stress laid on them?


(33) What would the thought connection between vs. 8 and 12 naturally make us expect? For what reasons is this natural expectation not satisfied? What is one of the thoughts brought out in vs. 9-11? What does v. 9 especially show? How is this shown in the first clause of v. 9? Show from the cited Scriptures that the true Church is the antitypical Temple and Tabernacle. How is the thought of publicity brought out in the second clause of v. 9? What, therefore, did God desire to mark the transactions with the Levites?



(34) How many things are done in the type and antitype of Num. 8 to the Levites? How do we not, and how do we use the word Levites in this connection? What three things had to be done to carry out the transaction of making the non-priestly descendants of Levi a sacred tribe? How did all three of these acts have to be done? How does the type bring out this feature of the three acts? How must the antitypes of these three acts be done? Before what two classes did both type and antitype have to be performed? In what kinds of churches were these antitypes enacted? How? Of whom did they consist? Until when did this continue before the real Church?


(35) By what two methods of training mainly were responsive sinners won in the ritualistic churches? In what did this result for the catechumen? Why was this? By what was this more impressively done? How many ecclesia members were present at such a service? What did not all confirmants experience? Who only of them experienced it? How were these in their confirmation regarded? By what two classes in the ecclesias? What did they in this service publicly confess? Who thereby really brought them into publicity before the real and nominal Church? In what other churches was the same thing done in principle? With what difference? In such churches what were the main forms of persuasion? What other things were thereto used in both kinds of churches? Which were the main ones used there? Wherein did they agree and differ as to main methods of training? By whom was the preaching mainly done? How were such preaching services attended? Who were publicly seen as such? By whom? What does this prove? How was publicity given those who came in a private way to justification? What will we do with the publicity of the acts typed in vs. 11 and 13? What is all that need here be mentioned?


(36) How many important items are brought to our attention in v. 10? What is the first of these? How do some misunderstand the expression, to bring or present one before the Lord? On what passages was this meaning foisted by The Tower? For what purpose? What is not necessary for being in God's presence? Why not? Prove from the cited passages that the expressions, to bring and to present one before God, or to be before God, do not mean, to be in God's throne room, so to speak. What do these expressions



mean? How does this meaning apply in v. 10? How does it apply to the antitypical Levites? How is this seen in each one of the four stages of Leviteship? Accordingly, what does the first charge of v. 10 antitypically mean?


(37) What is the second item of v. 10? How many symbolic meanings does the Bible give to the expression, laying on of hands? What is the first of these? What is the first fact that proves it? What is the second fact that proves this? What is the second symbolic meaning of the expression? Prove this from four Scriptures. What is the third symbolic meaning of this expression?


(38) Why is the first of these meanings not applicable in v. 10? How is Aaron's atonement bullock related to the thought of representation? By what, however, is this not symbolized in connection with the bullock? Why not? Why can the second definition not be applied in v. 10? Prove this Biblically. Which definition must, therefore, apply? What is it? What, accordingly, is symbolized by the Israelites' laying hands on the Levites What does it type? What does it type in the experience of the Levites as to their faith and justification? As to their public confession in any form? What was our experience in these three respects? Amid what acts was it undergone?


(39) In what other stages was this endorsement shown? What was one of these? Whom do the Gershonites as Libnites and as Shimites represent? As what was antitypical Libnite Gershonite work done? What was necessary to do such work? By what was such preparation given? How did the nominal Christians endorse the antitypical Libnites' undergoing such preparation? How did they finally lay hands on the antitypical Libnites? What illustrations clarify this? How, as a rule, did they do this? How was their laying hands on the Shimites done, comparatively considered? What was the antitypical Shimites' work? By whom and how was this work usually done? How did the antitypical Israelites "lay hands on them"?


(40) What on this head has been so far shown? On whom else did they lay hands? Whom did the Mushite Merarites represent? Whom did the Mahlite Merarites represent? How did the antitypical Israelites lay hands on the antitypical Mushites? On the Mahlites? What other family of antitypical Levites did they so treat? What



kind of lectures and writings did the antitypical Amramites furnish? The antitypical Izeharites? The antitypical Hebronites? The antitypical Uzzielites? How did the antitypical Israelites lay hands on these? What is a summary of the antitype of the second clause of v. 10?


(41) What can we now properly recognize? What is the first reason for putting vs. 9-11 where they are? What fact does not set this aside? What is the second reason for it? How does the study of Num. 8: 5-10 effect us? Why?


(42) How far has our study of Num. 8 brought us? What, according to the margin, is the proper translation of v. 11? The explanation of what two kinds of sacrifices was overlooked in par. (24) of our present chapter? What did the wave-offering at the priests' consecration type? What does the heave-offering type? What does the wave-offering of v. 11 not type? Whose is it? By whom is it made? Who in v. 13 makes a wave-offering? What should the two wave-offerings suggest as to the antitype? How many of them are in the antitype? How is the account placed in relation to the account of the Levites' justification? Where is the latter treated? Why are vs. 9-11 set between vs. 8 and 12? How are the things typed by v. 11 related to the things typed in v. 12? What effect does this have on placing v. 11 where it is? By what will this appear?


(43) What is the antitype of Aaron's waving the Levites as a wave-offering? What does Aaron here type? What does the waving of the Levites type? What is typed by its being done unto or before the Lord? How is the purpose of this wave-offering set forth in v. 11? From what, treated of in v. 13, does it differ? What three facts enable us to see the antitype? What is implied in Christ's waving them as a wave-offering from the antitypical children of Israel?


(44) What will clarify the antitypes of v. 11? In what respects were the Gospel-Age Levites prepared? Where did this preparation antitypically begin? How did the preaching typed in v. 8 affect it? What previous remark was based on the preparatory work implied in v. 8? How does this affect the relative position of v. 11? What are set forth in v. 12? In what other verses is this preparatory



work set forth? Why so? What bearing have these facts on the position of v. 11?


(45) When does this preparation mainly take place? Wherein does this preparation differ? Wherein does their heart's preparation consist? In what did they thereby progress? How long did they develop in heart qualities? In what did it result? When it became all-controlling what resulted? What did their Levitical preparation not imply? What did it imply? What conditioned the degree of such preparation? How does this become apparent? What example illustrates this?


(46) What kind was the foregoing preparation? What resulted therefrom? What was the clearest expression of Levitical preparation? What was the duration, e.g., of that of the pastoral Gospel-Age Gershonites? What institutions did they usually attend? In college what course did they usually take? What languages especially did they study? What other branches? What four departments of theology did they usually study? What were the branches of systematic theology studied by them? Of exegetical theology? Of historical theology? Of practical theology? How were they helped to apply their knowledge in practice before entering the ministry? How was this preparation given where there were no colleges and seminaries? How were missionaries prepared? How were lay Gershonites prepared for their work? How were the antitypical Shimites prepared usually? What almost always characterized the preparation of the Gospel-Age Gershonites? How was this typed in the twofold participants in their preparation?


(47) What second class of Levites was also waved? What are the two classes of the antitypical Merarites? What was the antitypical waving for the publishers? What features did it imply? Through what spheres of work, as a rule, did they pass? What branch of the antitypical Merarites was covered thereby? What other branch of them underwent this preparation? What did it presuppose of them, especially of some of them? Where were they prepared? What was the character of some of their notes? What other things did they sometimes supply? What was the value of some of these? What was a necessary preliminary to such work? What other



group of antitypical Mahlites had to undergo preparation? How was our Lord related to it?


(48) Which of the Gospel-Age Levites had to undergo the most careful preparation? Why? What had they usually been? What had some of them exceptionally been? Who were noted exceptions to this rule? What training, as a rule, did they undergo? What four kinds of works did they produce? What did this imply? How did they undergo it? Why was this? In what two ways did they work? What have the Gospel-Age Kohathites been among the Levites? To whom have their pen products been most helpful? Of what was their long-drawn-out preparation the antitype? How was our Lord's part therein typed? The nominal people's part? And God's part? How was this shown in the type?


(49) What comes next in our study? How does v. 12 compare in contents with the other verses of Num. 8? Why? What has already been sufficiently proved as to v. 12? How does its first clause read? As respects the bullock of the sin-offering, what do these words type? What does the Bible teach as to Jesus and substitution? Read the passages cited and prove this from them. In what two ways do these passages prove substitution? By those directly teaching substitution what is proven of the others? How so? How is such substitution typed?


(50) What is typed by the Levites' leaning their hands on the bullock of the sin-offering? What is the relation between representation and substitution? What proves this? What is implied in laying hands on a substitute? What is, therefore, typed in general by the Levites' laying hands on the sin-offering? What is in particular thereby typed? What is in general typed by their laying hands on the burnt-offering? What in particular is thereby typed? Please sum up the antitypes.


(51) What is the literal rendering of the word translated, shall lay? Why should it be here emphasized? What may faith symbolically be called? Why? What is the greatest grace? What is now the most important grace? Why? In what action is its leaning character especially marked? What is our Pastor's definition of it? How do the cited Scriptures prove this definition? How is it wrought? How do the Scriptures prove this? What are



faith's basis and superstructure? What are the ingredients of this foundation? Superstructure? Read and explain the Scriptures proving these things. What does a justifying faith do with these two features of faith? Toward whom? Read and show this from the cited passages. Toward whom does faith also exercise these two features in justification? In what three ways? Read and show this from the cited passages? Sum up faith's activity in these two features Christward and Godward. Whereby is all of this typed?


(52) What next is in v. 12 brought to our attention? Who would we naturally think would receive this charge? Who actually received it? What is shown on this point in v. 21? How is this matter harmonized in the type? In the antitype? Why are Aaron and Moses joined in these offerings? What three facts are proved by these considerations?


(53) What are we not to understand to be typed by the offering of the sin-offering in v. 12? Why not? How is Christ's sacrifice of Himself chronologically related to the repentant sinner's exercising faith? What, then, is typed by Moses and Aaron offering the sin-offering to God in v. 12? What kind of acts are not typed thereby? What kind are typed thereby? What proves this view? What does it enable us to see? What was our Pastor's earlier view as to when the ransom was paid, reconciliation Godward was made? His later full view on the pertinent matters? What Scriptures prove the later view to be correct? What does this type do with tentative justification? What should we think and do as to this type?


(54) What four classes prove tentative justification? Who are the tentatively justified? For whom could not the merit of Christ have been actually imputed? Why? Whose tentative justification does this imply? Who else must have a tentative justification? How does Rom. 4: 3-8 prove this doctrine? What is the difference between tentative and vitalized justification? Read and show how the cited passages prove vitalized justification. Read and prove this by the cited passages treating of believing into. Read and prove from the cited passages treating of believing on, or upon, that the Bible treats of tentative justification.



(55) Where are these justifications performed? To which of these does Heb. 9: 24 refer? Why? What does it imply without directly teaching it? How do Rom. 3: 25 and 22 prove tentative justification to take place in heaven also? Where are both performed? According to Heb. 1: 3, what kind of an imputation was made on Christ's ascension? Whom did this not affect? When have individual imputations been made? Of what two kinds? Like what other distinction is the one here made? By what is that other distinction proved? At what other times are reckoned or actual imputations made for individuals? What does v. 12 imply on this subject?


(56) How has Christ made these imputations? What preliminary work did He do thereto? What is a justifying faith? What does Jesus do as soon as it is wrought? What does God thereupon do? Why is one only tentatively justified? Under what other circumstances does Jesus only reckonedly impute His merit? What does God then do? What do these things make God and Christ as to tentative justification?


(57) How has our Lord been actually imputing His merit? What kind of a justification does this effect? What are Jesus' acts in vitalizing one's justification? What are God's acts in vitalizing one's justification? What does vitalizing justification accomplish? What results therefrom as to the Adamic death? What happens with later sins repented of? Why, from Christ's and God's pertinent activities? What does this prevent and effect? Why is vitalized justification not referred to in v. 12? Why has it been briefly discussed here?


(58) What two things does v 12 charge Moses to do? What does his doing the first of these type? In general, what does his doing the second of these type? What in paragraph (12) did we see was not, and what was, typed by Moses' offering the sin-offering? What works of Jesus are the antitypes of Moses' offering the burnt-offering? What did He thereby accomplish?


(59) On this subject what can we as consecrated believers testify? By whom and what did Jesus minister the pertinent teachings to us? What can we recall thereon? How do we think of them? What effects therein wrought can we recall? What else in this connection can



we recall? What forms did these providences take? Who was active in all of them? Why so? What type did He thereby fulfill? For whom else did He do the same things?


(60) What does the last clause of v. 12 teach? What does this type? Who is the agent of the atonement? How is this proved by the cited passages? Who is the source of the atonement? How is this proved by the cited passages? What does the word reconciliation presuppose? What does it mean? In the present case, who are the parties at variance? How are they so? As the source of the atonement, what seven things has the Father undertaken? What kind of a work do parts (1), (2) and (3) perform in the atonement proper? How are parts (4) to (7) related to the atonement? How is part (2) related to the atonement? What parts show this?


(61) How is Christ's death related to the atonement? How do the cited passages prove this? What did He do with the seven parts of the atonement work? In which of them passively? Actively? What has He been in all seven of them? What have been assistants therein? What were the persons acting as such, among two classes of God's people? What part in the atonement work did the offering of the sin-offering in v. 12 have? What part did the offering of the bullock of the burnt-offering in v. 12 have? What part of v. 12 brings this out typically? What has our study of v. 12 effected? What does this verse do with the charges of Num.

8: 6-12?


(62) What does v. 13 give? How many were these charges? What was the first? The second? What does the expression, to stand before one, when used of an official, mean? How do the cited passages prove this? What does the first charge mean? What does the second charge mean? Why is no mention made of a charge to place the Levites before Israel? How did their service of the Israelites stand related to their service of God and the Aaronic priesthood? What did the completion of the cleansing and consecration of the Levites complete? What was thereafter lawful for them to do? According to v. 14, what accomplished the separation of the Levites from the Israelites and made them the Lord's Levites?


(63) What do Aaron, his sons and Moses type in v. 13?



What is typed by Moses' setting the Levites before Aaron and his sons? Why was the Gospel-Age Levitical office created? How were the Gospel-Age Gershonites to serve the Priesthood? In how many ways did they serve it? What were these? What three things did their setting before the Priesthood imply?


(64) How were the Gospel-Age Merarites to serve the Priesthood? In how many ways did they serve it? What were these? What three things did their setting before the Priesthood imply? How were the Gospel-Age Kohathites to serve the Priesthood? In how many ways? What were they? What three things did their setting before the Priesthood imply? In a word, what did the setting of the Levites before Aaron and his sons type?


(65) What marks the acts whereby this was done? What acts usually constituted the setting before Aaron and his sons of those Gershonites who became ministers, evangelists and missionaries? How did the Shimites differ in this from the Libnites? How were those Libnites thus set who were Sunday-school superintendents and teachers, lay preachers and evangelists and catechists? How was this done as to unofficial lay workers among the antitypical Libnites and Shimites? How were Gospel-Age Merarites inducted into their office in their two classes? How were the four classes of Gospel-Age Kohathites inducted into their office? Why so?


(66) What was the final typical act in the cleansing and consecration of the Levites? What did this act do with them as to God? What is thereby typed? For what were not, and for what were Gospel-Age Levites consecrated? How has this act been performed so far as our sight has been concerned? How have we learned of it? What does the waving of the Gospel-Age Levites further imply? What does this mean? In what two ways could this rightly be done? What two things were still further implied in this waving? What does this imply as to the former implication? What would a backsliding Levite do with his consecration? Of what is v. 14 a summary? As a result, how do we treat it?


(67) What have we in the preceding sections of this chapter studied? Of what did vs. 5-14 consist? Of what do vs. 16-26 mainly consist? In what connection were the



antitypes of the narratives in vs. 16-26 given? What effect will this have on our study of the second half of Num. 8? Whose antitypes will be considered in the rest of the chapter?


(68) What does the opening clause of v. 15 show? How was it in the antitype of this? For what did the Gospel-Age Levites have to wait before serving? As what did they serve? By what is this typed? What might be the first impression as to the meaning of the second and third clauses of v. 15? What three considerations suggest another thought? To what cleansing and waving do these two clauses of v. 15 refer? What are their antitypes?


(69) What are we not to understand to be the character of the cleansing preceding the consecration of the Gospel-Age Levites? What reasoning implies this? In what two forms did this cleansing manifest itself? What did their actual cleansing not accomplish? What did it accomplish? With what was it accompanied? Of what kinds of sins did this make them guilty? From what has it been necessary to cleanse them? Who assisted them therein? How long did He do this? By what two things can this be proved? What does our experience testify thereon? Of what was our Lord's pertinent work the antitypical fulfillment? How did He perform this work? What did He thereby do and accomplish? What would have resulted if He had not so acted? What final result came from these acts of His? What should this move us to do? To whom? In what respects?


(70) What did the charge of v. 15, to wave the Levites, imply as to Moses? What would otherwise have occurred? What did this antitype? As to the antitypical Gershonites? Merarites? Kohathites? What has our Lord additionally done to them? How long did He not do this? How long did He do this? What else did He assist them to do? By what two methods of proof do we know this? How did Jesus act toward the last charge of v. 16?


(71) On what is Rotherham's translation of v. 16 based? How did he render it? In the type how many sets of persons were there constituting the firstborn and the tribe of Levi? The antitypical firstborn and tribe of Levi? How were the two typical sets not used? How were they used? What is brought out in the typical firstborns of the antitypical



firstborn? What antitypically is brought out by the typical tribe of Levi? How are other offices brought out in the antitype by types? From the standpoint of the finished picture, how many relations do the Gospel-Age firstborn sustain? What are they? How many classes of firstborns are in both of these relations? What are they? What is meant by the tentative firstborn? In each class? What is meant by the final firstborn? How are the Youthful Worthies to be regarded from this standpoint now? Both classes of Worthies in the next Age? When will they be final Levites? When do they come into existence? Why is it necessary to keep the above distinctions in mind?


(72) What kind of an expression is, "given, given?" What is another similar one? Why are such expressions used? In whose place were the Levites chosen? Where is this narrated and explained? What correction should here be made? What should be said of Rotherham's rendering of parts of v. 16? Why is he here to be preferred to the A. V.? How do his notes render it? His text? Why the change?


(73) What is taught by the emphasis of this verse? What are all the ways of emphasis given this thought in this verse? What does this mean in the antitype? What does this emphasis imply for the antitype? What would faithfulness in the Gospel-Age Levites bring them? In the Priests? What would unfaithfulness in the Gospel-Age Levites bring them? In the Priests?


(74) What does v. 17 explain? In what connection did this occur? Explain the pertinent typical events? What did each Israelite's house represent? The door? The lintels and posts? The lamb? The blood? Its sprinkling? The remaining in the blood-protected houses? How was this related to the tentative firstborn? To the final firstborn? What resulted finally with the tentative firstborn? What do the firstborn of man in the finished picture represent? Of beast? What do Israel's firstborn of man represent in the finished picture? Of beast? Egypt's firstborn of man? Of beast? By what were the firstborn spared? What did this blood do for them? In what did this result Godward? When? How could God justly exchange the firstborn for the Levites?


(75) What is the literal translation of the first clause of



v. 19? For what does the second word given serve? To whom on earth were the Levites given? For what works? What twofold antitypical service have the Gospel-Age Levites performed? In what capacities? Which of these two was the more especial work of the Levites? What is the twofold work in the type called? To whom on earth first of all were the Levites given? To whom next? What does this imply? What does this type? What have the Gospel-Age Levites, accordingly, done? How have the Gershonites assisted our Lord? Why? How have the Kohathites assisted Him toward the people? Toward the Priests? How have the Merarites assisted Him toward the people and the Priests?


(76) Whom else than the High Priest have been helped by them? What was a part of the Church's Gospel-Age commission? How is this shown by the cited Scriptures? How long was this a part of her special work? What did the Elijah class, accordingly, do? What connection with that mission did the antitypical Libnite Gershonites have? How did they assist in the first part of the Church's mission? What was the second part of the Church's mission? How does St. Paul show this feature of her work? What branch of the Gershonites helped her therein? How?


(77) What group of the antitypical Levites were of most assistance to the Priests? In what two ways was this typed? What two kinds of Priests have they helped? Which of these more especially? Which class of antitypical Kohathites have rendered them the most effective service? In what kind of helps? What work have the antitypical Gershonite Amramites done? How have they therein helped the Priests? What is an example of such help? Who were some of the leading antitypical Gershonite Amramites in New Testament text work? Who is the greatest of these in Old Testament text work? How do the labors of these assist the Priests?


(78) Who are the other antitypical Amramites? In what forms have they helped the Priests? By what do they first help the Priests? How so? What is the advantage of having a number of Bible translations? What is the next form of helps offered by the antitypical Eliezerite Amramites? What are the names of the four chief English concordances? What are their excellencies? How do they




compare with one another? How have they been helpful to the Priests? What are the three chief concordances to the Greek and Hebrew texts? What characterizes each? Which one was especially helpful to our Pastor? What other two classes of helps have the antitypical Eliezerite Amramites furnished the Priests? Wherein do these assist them?


(79) What is the relative value of the antitypical Amramite helps, compared with those of the other antitypical Kohathite helps? What kind of antitypical Levites are the introductionists? In what two ways especially have the antitypical Zichrite Izeharites been helpful to the Priests? What kind of antitypical Levites are the exegetes? How have they helped the Priests? What kind of antitypical Levites are the harmoneticians? What are the four main kinds of helps that they have given the Priests? How have these assisted the Priests? What are the names of four especially helpful antitypical Korahite Izeharite works?


(80) What others' writings have ministered to the Priests? In what ways in Biblical history and biography have they done this? Who are some of the writers on these matters? In what ways in Church history and biography have they done this? What writers have been or will be helpful on these matters? What other class of books of antitypical Hebronites have been helpful? In what respects? Who are prominent as writers of such books? To what other kind of works do these thoughts apply? Who were some of the pertinent writers?


(81) How relatively have the Gospel-Age Uzzielites stood as helpers of the Priests? Of whom is this especially true? Generally speaking, on what subjects have they been of almost no help, rather of hindrance, to the Priests? What were the exceptions to this general rule? What two men illustrate this for the Presbyterian and Lutheran stewardship doctrines? What did such antitypical Elzaphanite Uzzielites do as to their stewardship doctrine toward the Priests in their respective denomination? In all other denominations? Who were the Gospel-Age Mishaelite Uzzielites? How does our estimate of them compare with that of the Gospel-Age Elzaphanite Uzzielites? What have they done ethically with the stewardship doctrines of their denominations? Give illustrations of this from Lutheran



and Presbyterian ethicians? How are ethicians and dogmaticians comparable from the standpoint of reliability? Why so?


(82) What were the Gospel-Age Zithrite Uzzielites? How has their help of the Priests compared with that of the other Uzzielites? Why? For what have they written? What, in the first place, has this purpose moved them to do? What was their second work? From what standpoints? What did they seek to meet by this? Who have been some of the main Gospel-Age Zithrite Uzzielites? What did they accomplish? What has been the nature of the attacks they met? What did their success therein prove?


(83) What kind of works have representatives of all Gospel-Age Kohathite groups produced? For what purpose do such works serve? What do such works lack? For what good are they? What are among the most helpful Bible dictionaries? Bible encyclopedias? Theological and ecclesiastical encyclopedias and dictionaries? What kind of works are these? What other similar works may be added? What are among the most helpful secular encyclopedias in English? Where are other similar works to be found? Why are these advantageous to Priests? What do they lack? Where must one look for these? What Bible dictionary do many Priests have?


(84) For whom have the Gospel-Age Kohathites' works been especially helpful? What case will well illustrate this? What kind of a scholar was our Pastor not? What did enemies of his seek to make of this fact? What does this fact serve to bring out? Why? How did he make up for the implied deficiencies? How have errors been entrenched in translations? The Truth? How could our Pastor ground the Truth on the correct and applicable translations? What Hebrew words, among others, were so treated? Greek words? How many cases to the point were noted in the six volumes by one who knew Greek and Hebrew? What impression was made by this fact? How did the Gospel-Age Gershonite Amramites help our Pastor? What Gospel: Age Gershonite Amramite's work serves as an illustration of this fact?


(85) How did he get help from commentators? Chronologians in Vols. 2 and 3? Church historians in the Antichrist



chapter and parts of Vol. 3? What are some illustrations of this? Who helped him on the Pyramid chapter of Vol. 3? On many facts in Vol. 4? What kind of helps did he get on Vol. 5? In what other publication of his is this fact manifest? What did he make on suitable occasions as to such help?


(86) Who else is likewise indebted to the Gospel-Age Kohathites? In preparing what articles did he get help from Gospel-Age Hebronites? From Gospel-Age Korahite Izeharites? From what kind of grammars did he get help in the Robisono-Universalism article? From whose concordances did he get help on various Greek and Hebrew words? What other antitypical Amramite works were therein used? How often does he need antitypical Kohathite writings? Where are these works found? On what principle was his library built up? What must not be inferred from the above acknowledgments? Why not? What is thereby to be understood? How do these helps save the time of mouthpiece Priests? How do they shed light on obscure customs and allusions? What are some illustrations of these ways of help? Why were the Gospel-Age Kohathites given to the Priests?


(87) What other class of Gospel-Age Levites have helped the Priests? How comparatively with the other Levites? How do they stand in relation to the other Levites and the Priests? What are they not, as to this relation? How is this shown in their editing and publishing vernacular Bibles? Bibles in the original languages? In editing and publishing Greek and Hebrew dictionaries, grammars and concordances, as well as vernacular ones? How does this principle apply as to Gospel-Age Izeharite, Hebronite and Uzzielite works? For what is their work indispensable for the Priests? Without their work what would be the effect of the Kohathite works? What, then, is the relation of their work to that of the Priests' use of the Kohathites' work? What writings have Gospel-Age Gershonites prepared? What have these accomplished for those in the Camp and the Gospel-Age Levites and Priests? How have the Gospel-Age Merarites served the Priests by editing and publishing these works? What has our study so far of v. 19 shown?


(88) With what did our last paragraph close? With



what does this one begin? With what thoughts of v. 19 does this one begin? What is the first effect on our minds of the thought that the Levites made atonement? What will dissolve this surprise? What are the two parts of the atonement process? With what part did the Levites have nothing to do? Who had a more important part in its second feature to do than the Levites? Wherein did the latters' part therein consist? How did they perform it? Just what did they effect in the people in performing it?


(89) Who are the Gospel-Age Camp? In what way did the Gospel-Age Levites not work atonement for the Camp? Whose work was this? How do the cited Scriptures prove this? What role in the second part of the Gospel-Age atonement work did the Levites not play? Whose work was this? How does the cited Scripture prove this answer? In what capacity did the Gospel-Age Levites serve therein? In what did they succeed? In how much of it? What is the difference between the Gospel-Age Camp's Levites and Priests' pleasement with God? What different expectations does God cherish of these three classes as to this matter? What was the limit of the Gospel-Age Camp's pleasement with God? What would it include? At what would it stop short? How do repentance and faith stand related to the Gospel-Age Camp and Court? Who subordinately worked these things in them, as a part of the atonement work's second feature? Why was such a measure of atonement necessary for them?


(90) How did the Libnite Gershonites effect this in the Gospel-Age Camp? How did the Shimite Gershonites work in this matter? How did the Gershonite Amramites help along in this matter with the Camp in general, and with certain ones in it in particular? How did the Eliezerite Amramites effect these two Camp classes? The Zichrite Izeharites? The Nephegite Izeharites? The Korahite Izeharites? The Hebronites? Through what kind of works especially? The Elzaphanite Uzzielites? The Mishaelite Uzzielites? The Zithrite Uzzielites? The Mahlite Merarites? The Mushite Merarites?


(91) What was the purpose of the Levites' making an atonement for the Israelites? To what kind of a plague does the type refer? In harmony with what was this? What did that covenant promise the obedient? Threaten



the disobedient? What did the Levites' faithfulness in their work effect for the Israelites in this respect? Their unfaithfulness? What resulted therefrom? What are examples of the keeping away of plagues? Their sending?


(92) How did each sub-group of the Gospel-Age Gershonites, Kohathites and Merarites keep the Camp from being plagued? How did they fail to avert plagues therefrom? How does the example of England illustrate the former experience from 1740 to 1840? What priestly movement led in this? How did the various Levite groups assist therein? Through what works did the Gershonites do this? Through what special books did Kohathites do this?


(93) At the same time what country exhibits the opposite experience? Who was the leader of the unfaithful Levites there in this course? What form did the pertinent plague assume? What did it effect? During what periods do we find the most noted examples of the operation of symbolic plagues? What occasioned them? How was this done among the Gershonites? Among the Kohathites? To whom did they lazily abandon their work? Among the Merarites? What resulted from this?


(94) What is meant by the last clause of v. 19? What thought does it bring out? What does it suggest in the antitype? What did the faithfulness or unfaithfulness of the Gospel-Age Levites work for them in these respects? What do vs. 20-22 tell us as matters of fact? What will not be done with these verses here? Why not?


(95) What is set forth in the rest of the chapter? At what ages were the Levites to begin and end their laborious service? To what do the word translated "service" in vs. 24, 25 and 26, and the word translated "serve" in v. 25 refer? In what was it performed? What Levites were exempt from such labor? In what could they work? By what word is this form of work expressed? What at first sight seems contradictory between v. 24 and seven verses in Num. 4? How are these passages harmonized?


(96) What is typed by a Levite's not being permitted to serve at all before 25 years of age? How does this apply to the Gospel-Age Gershonites? Kohathites? Merarites? Why was this? What is typed by the Levites' undergoing the five-year apprenticeship, in the three classes of Gospel-Age



Levites? When are a man's powers usually at their best? How did God deal with this fact in the type under consideration? What does this type? What is typed by the laborious service continuing for the involved 20 years?


(97) What is typed by the Levites' ceasing from their laborious service at 50? What is typed by the Levites' performing the lighter work of the tabernacle after 50? Teaching the people? What is typed by the decreasing disabilities of the Levites with advanced age? In what ways could such become totally disabled? What is typed by a Levite past 50 becoming totally disabled? What is typed by the difference in the abilities of the Levites to serve between 30 and 50? How is this manifest in the preachers, evangelists and lay workers? In four kinds of scholarly writers and lecturers? In editors and publishers? What three things move God to make different uses of the Priests? Of the Levites?


(98) What is implied in the last sentence of v. 26? For whom was this intended in the type? How did it affect him? In what did the effect in Moses result? What does this type? What is typed by Moses' performing the type properly? In what did performing the antitype result?

In the presence of the Glory, What no mortal sees he saw, And from hand that no man touches Brought the tables of the Law; Law that bound them with observance, Lest untutored wit might stray, Each man where his private fancy Led him in a wanton way; Law that from the life redeemed them Of loose Arabs wandering wild, And to fruitful acres bound them Where ancestral virtue toiled; Law that dowered the chosen people With a creed Divinely true, Which subtle Greek and lordly Roman Stooped to borrow from the Jew.