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

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meaning? In what sense is He included in these words? What does the viewpoint of this chapter imply as to His faithfulness in His relation to the star-members? Why? What kind of a faithfulness is that of the star-members not in itself and relatively to His? What kind is it? What does this passage, from the standpoint of this chapter, teach of the pertinent 49 brothers? Of what 13 of them is this directly stated? How is this less clearly proven of the other 36? What is not meant by this? What is? What does Heb. 3: 2, 6 say and prove of the antitypical house of v. 7? What conclusion follows from this? What do we conclude from this conclusion? How do the cited passages prove this? How do vs. 7 and 8 prove this?

 

(29) What do the vision and dream privileges of the star-members prepare us to see? Where are these set forth typically? What three privileges were accorded Moses by God, according to v. 8? To whom were they exclusively limited? To whom were they not extended? What will a consideration of these privileges antitypically help us to see? What is necessary in order for us to see the antitypical meaning of the words, "I will speak with him mouth to mouth"? In what two ways has Jesus been God's mouth? What is this thought as to the Logos? As to Christ? How do the cited Scriptures prove that Christ is God's mouth? Accordingly, what did God usually do through Him as to the Old Testament? Always as to the New Testament? What, secondarily, is God's mouth? Why? How do the cited Scriptures prove this? What is meant by the first use of the word mouth in v. 8? To whose mouth does the second use of that word in v. 8 refer? What was Jesus' mouth to the world up to 1917? Since 1917? What has been Jesus' mouth to the General Church? What part of His mouth to the world up to 1917 have they been? How is this proved in the seven letters of Rev. 2, 3? How is this implied in Rev. 1: 16, 20? In Aholiab? How do Eph. 2: 20; 3: 5; 4: 11 apply here?

 

(30) What are we now prepared to see? What does it mean? What two things are meant by the first part of this answer? Why is this true? What is a summary of this thought? What is meant by God's speaking through the Bible, His mouth, to Jesus' mouth? What does this mean? In other words, what does this mean? Who are

 

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excluded from this privilege? How do the non-starmembered servants of the Truth get their "things new"? What would their attempting to talk "mouth to mouth" with God be? Why can they not speak "mouth to mouth" with God? Why can Jesus' mouth so do? What is this as to them?

 

(31) What is a widely held view? Among whom? How do they thus treat the Bible? And how not? Why should the Bible not be treated as a text book? What is a text book? How does, e.g., an arithmetic illustrate this thought? Like what is the Bible not arranged? What is nowhere found in the Bible? Rather, how does it treat its materials? What subjects will serve to prove this? How are their thoughts found in the Bible? What does this peculiarity of the Bible make it to the non-star-helped student? How is it, compared with a thousand Chinese puzzles made into one? Why is this comparison suggested? How is this characteristic of the Bible mentioned? From this discussion, what may we conclude?

 

(32) From what two sources is this proved? What first fact proves it? Second fact? Third fact? Fourth fact? Fifth fact? What do these five facts prove of the claim, that the Bible is so plain that the wayfaring man though a fool shall not err therein? By what means other than facts can the same thing be proved? How is this proved by 1 Cor. 13: 12? 1 Cor. 2: 7? Matt. 13: 35? Is. 28: 10-13? For what two reasons, according to vs. 9, 10, 13, is the Bible so constructed? How does Rom. 11: 9, 10 prove it? Why, in general, is the Bible so constructed? Why for the Church? For the world, or unbelief class? What do these considerations prove of God's pertinent works? What two conclusions should we draw from this discussion?

 

(33) Why should the Bible not be studied as a textbook? If so used, what will be the result? Why? From the fact that text-bookism is harmful, what conclusion should we not draw? What two Bible considerations prove that it should be studied? How do the cited passages prove this? As what, according to these passages, should the Bible be regarded and studied? As what should it be studied? What is meant by studying it as a book of texts? In what two ways did the Bereans study it? What three things are present in the Divinely approved Berean study of the Bible? Why is this the correct method? What is

 

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the first thing necessary in Bible study? In what two ways may this be done? How does the second way operate? In what three ways? By what is the main contact usually maintained?

 

(34) In what periods can these three ways be recognized? What have the main points of such contact been during these periods? As what are their writings to be used? In what do their writings abound? To what are their writings to be subjected? How should their and other star-members' writings be studied? With what object in view? What kind is such study? What fruit will it yield? What conclusion should be drawn from these considerations? What other reasons can be given against text-bookism? To whom only is direct Bible study a blessing? Why? What will follow from text-bookism to all others? How should they study the Bible? Through text-bookism who have arisen in the Church? What experiences prove it? For what, at present, does this account?

 

(35) What is necessary for students of the Bible to do? How? What will result, if it is not so done? What six qualities constitute all readiness of mind? How do the cited passages prove this? Why is humility necessary for fruitful Bible study? Meekness? Hunger? Honesty? Goodness? Reverence? What do these give one initially? Progressively? Perseveringly? Why, do people lose the Truth? What will the retention of these qualities enable one to do?

 

(36) What will some Truth people and almost all Protestants do as to this view of Bible study? On what will they insist? What does the Bible do as to these two opposing views? Why does it condemn their view? What was God's foreknowledge as to speculation during the Parousia and the Epiphany? What did it lead Him to do? Where is this warning given? What was the typical and chronological setting of this event? What does St. Paul's reference to it (Heb. 12: 18-29) prove of it? How is this also typically shown? What features of the typical connection prove that it covers the Epiphany? How long, in fact, will the seventh trumpet blow? What conclusion should we draw as to the time for the events antitypical of Ex. 19: 21-25? To what do the bounds set by Moses correspond? What does God's charge of v. 21 type? What does the Latin word speculare, from which our

 

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word speculate is derived, mean? What is meant by religious speculation? In what do we recognize the antitypical charge? How has this warning been given?

 

(37) What does v. 21 further show? What in the antitype does it not, and what does it mean? How is this illustrated in Mr. Darwin's case, as of one in the Camp? How does it work in those in the Court—the justified? With those in the Holy—Priests? With Great Company members? Youthful Worthies? What in this respect do vs. 21, 22, 24 show? Who especially are urged in v. 22 to separate themselves from gazing? To what does this correspond?

 

(38) What does Moses' statement (v. 23) on the bounds type? What does the truthfulness of the typical and antitypical statements not prevent? What, therefore, did God command (v. 24) in both type and antitype? Who, according to v. 24, might approach God? What does Moses here type? Whom does Aaron type? Why? What is typed by Moses' coming up to God? What difference in Moses' and Aaron's approach is indicated? What does this type?

 

(39) How have the Parousia and Epiphany messengers approached God in this subordinate way? What three things suggest the answer? What privilege is here shown these two brothers (and all other star-members), denied all other brethren? Why is this not done? Why is it done? How have they done it for others? As what have they been used all through the Age? By whom? How do their advantages and disadvantages correspond? How should they not, and how should they be regarded and treated? Why? How have they not felt? How have they felt and acted? How have the faithful responded to this? What will some say of the Epiphany messenger's writing, among others, of himself as above? What answer should be given to this charge? How does he feel about it?

 

(40) What results from the star-members' being Jesus' eye, hand and mouth? Why is this? What makes this true? What does their office show as to Luke 10: 16? What does this office not make of them? What Scripture proves this? Why has the Lord promoted them to this office? What has faithfulness to Truth and righteousness made them? How are they toward the faithful? What

 

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have they given these? What have they always recognized, negatively and positively? What has been their highest ambition? In what has this resulted, as to the Lord?

 

(41) In what words is the second unique privilege of Christ in the star-members set forth? With what do they stand in contrast? How do they show that God spoke to Moses? What do these words teach antitypically? How will He not speak to Him in them? What does this mean, positively and negatively? What, in this matter, do nominal-church teachers claim? What are some examples of such teachings? What sense do they give to the word mystery? Who is its author? How does the Bible use it? How do 1 Cor. 13: 2; Eph. 3: 3, 4; Matt. 13: 11 and Luke 8: 10 present this matter? How do the Scriptures cited in the rest of this paragraph present it? Show this as to Rom. 11: 25-32; 1 Cor. 15: 51; Eph. 5: 32; Col. 1: 26, 27; 2: 2, 3; 4: 3, 4; 2 Thes. 2: 7; 1 Tim. 3: 16; Rev. 1: 20; Rev. 17: 5, 7. What conclusion is to be drawn from these uses of the word mystery, as to nominal-church mysteries? What is the Bible view of its mysteries?

 

(42) What sense, negatively and positively, does our discussion of the understandableness of Bible mysteries give to the words, "With him I will speak … even plainly, not enigmatically"? In what is this illustrated? How is this seen in Arius? Zwingli? Marsiglio? Servetus? Hubmaier? That Servant? The Epiphany teachings? With what do they contrast favorably? What should we do with a teacher who would teach us incomprehensible things? As what? In what contrast do Truth and error stand in this particular? What, then, is the thought of the words under study?

 

(43) In what words is the third unique privilege set forth? What was the typical privilege? To what kind of servants of the Lord was this not vouchsafed? In what capacity did Aaron have a similar privilege? What is meant by these words antitypically, negatively and positively? How do the cited passages apply here? How does Jesus in the star-members see Jehovah's image? In contrast with the privileges of non-star-membered servants of the Truth, what third privilege is never accorded them?

 

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To whom is it exclusively limited? To what would others' attempting this inevitably lead? How many of the star-members have had this privilege? By using this privilege what have they gotten? In whom is our Lord especially seen as using this privilege? What is an illustration of this in St. Paul? In our Pastor? What are some of the Epiphany messenger's privileges in this particular?

 

(44) What did God show in vs. 6-8? What did God thereupon do? What does this type? What does God's question, type and antitype, imply? What would becoming reverence have prevented in type and antitype? What resulted from this lack of reverence? In whom was this lack more prominent? What warning do their course and the Lord's rebuke of them give?

 

(45) What do vs. 2-8 express sufficiently? What does v. 9 express? What, accordingly, is a terrible thing? How does experiencing God's approval and His disapproval contrast? In what particular especially? What is typed by the words, "And He departed"? By what is this thought emphasized? What does this antitype mean? What emphasized thing occurred in the type? How is it shown? What is not indicated in Miriam's leprosy? What parts of her body would ordinarily be seen? What does the word behold here imply on this point? Why is this true? What does the fact that her leprosy is used to type Great Company uncleanness prove, negatively and positively? How is this proved in the citations given thereon? What is implied in the expression, "Aaron turned to Miriam," as to the immediate past? Had he done so previously, what might have resulted? What does turning his attention to her enable him to see?

 

(46) When did the events of the last three clauses of v. 10 have a minor fulfillment? What cases prove it? How do the cited passages prove this? What pertinent things were not known between the Jewish Harvest and the Epiphany? Who alone knew them? Why was this? What conclusion is to be drawn therefrom? What fact bears this out? What, in contrast with the Apostolic days, is no longer necessary for recognition of Great Company brethren—antitypical spotted lepers—as such? What has the Lord on this point made known to us? What are these symptoms, type and antitype? To see and point these out,

 

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what alone is now necessary? What follows from the fact that there was no such illumination between the Jewish Harvest and the Epiphany? Of what verses was there a fulfillment throughout the Age? When particularly? To what does the special antitypical application of Aaron's turning to Miriam belong? What is represented by Aaron's turning to Miriam? With what difference do the members of antitypical Aaron do this? When will the non-Epiphany enlightened Priests comprehend the real condition? What has antitypical Aaron seen all through the Age? Without what?

 

(47) How did the sight of leprous-spotted Miriam affect Aaron? What has been still more horrifying? From what two standpoints? What must have been the feelings of Timothy and Gaius at the Great Company uncleanness of Alexander, etc.? Though not recognized as Great Company uncleanness, whose evils must have horrified the antitypical Aaron between the Jewish Harvest and the Epiphany? What Parousia uncleanness so affected the then antitypical Aaron? Who are some examples having then such uncleanness? Despite what how did their uncleanness affect us? When is the special time of such horror? Despite what does the Epiphany Aaron feel such horror? Of whom of this class has this been true?

 

(48) Of whom is it emphatically true? As to the Society adherents? As to whom else? In what generalities? Despite what? What do they recognize? What Priests not now parts of antitypical Aaron have during the Epiphany felt it? How did antitypical Miriam's uncleanness affect the Editor? Why was this? What did it move him to do? What view and attitude of his made him feel severe shocks because of their uncleanness? How did this affect him as to H.J. Shearn and Wm. Crawford? What considerations added thereto?

 

(49) In what kind of a condition was antitypical Miriam? What could be seen all through the Age? As what was it not recognized? With what exception? What is the contrast with the pertinent Epiphany conditions? How has it been manifesting itself in all cases? Who is the classic example of this? What characteristics does 2 Tim. 3: 1-9 show, as belonging to the Levite leaders? What is the character of such characteristics? In whom are these characteristics especially exemplified? With

 

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what differences in these individuals? What, even, have some of them been proven to be? What is to be said of their partisan followers? Who can now be seen as such? How does her uncleanness affect angels and saints?

 

(50) What did typical Aaron recognize from Miriam's plight? What does this type? What brother's experience shows this? What are the leading features of that experience? How was he brought to see the evil of his course? How does the case of Bro. John Edgar show this? How was he brought to a recognition of the wrong? Whose case is contrasted with his?

 

(51) Who else had a similar experience in the Parousia? When did our Pastor begin to doubt the Church's leaving the world by Oct., 1914? Before whom did he guardedly state these doubts? When and how did he first intimate it to the brethren in general? How did this affect the writer? How did this matter come up during his pilgrim visit at Washington? How and what did he answer? What was done with his answer? When and in what did our Pastor come out plainly on the subject? How did his plainly stated view affect the writer? Why? How would the plain discussion in the May, 1914, Tower, if made in Dec. 1913, have affected his Washington answer? In the meantime what was done to the notes on his answer? What was it effecting in not a few? What other effect on him did the clear statement in the May, 1914, Tower have? Why?

 

(52) To what did this lead him? For what did he pray? What came to him thereafter? How did he meet these tests? How long after the May, 1914, Tower appeared was he troubled over the question? When, where and how did the crisis of the trial come? What was said to him on the notes? How did these remarks at once affect him? Why? What did they move him to do to those who made them? Why? Of what did they make him fearful? What, in consequence, did he tell the Lord in prayer and ask Him? How did the Lord answer that prayer? By what? What did he not wish to do with the new thought? What was accordingly done? What two things did he tell the Pastor? What point in the discussion did he specially stress? What did he then tell on the incident of the day before? What point did he then present as the first ray of light that seemed to favor the changed view? When

 

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and where did the Pastor express to him agreement on this point? How did this affect him?

 

(53) Whose pertinent course is contrasted with that of the writer? To what was he not moved by the clear expression of the changed view in the May, 1914, Tower? Instead, what did he do? What dogmatic stand did he express 3½ years later? At the end of Sept., 1914, what did he do? Where? What were some of his reported declarations at that convention and a little later? What has time shown on the subject? And will yet likely show? After the separation in the Society, what use did he make of the writer's pertinent activity? How did he misrepresent the writing of a certain letter? What is the true contrast between the pertinent course of the two? Who else showed the same spirit?

 

(54) What did the writer tell our Pastor that he desired to counteract? Of his own initiative what did he suggest as a way of doing it? When was the letter written and when and where did it appear? What was stated above as to a thing new given the writer in 1909? How and when was the rest of that parable made clear to him as things new? With what exception? When did the first one of the rest of the things new become clear to him? What two things should here be noted? As what are the experiences of Bros. Barton, John Edgar and the writer given? Those of J. Hemery, A.H. MacMillan, etc.? What can the writer not recall? What would be profitable for Epiphany-enlightened leaders? What will Priestly leaders among the Levite groups later realize? In what acts described in v. 11 did Miriam take no part? Why was this, type and antitype?

 

(55) In what two graces does Aaron appear in vs. 11, 12? For what did he pray? What contrast is suggested in Aaron's use of the term, "my lord," as to Moses? What does it prove? What is the antitype? What illustrates it? What petitions has antitypical Aaron offered for antitypical Miriam? What two things are suggested in Aaron's second petition, in v. 12, as to the Second Deathers? Why is this suggestion true? How does the described expulsion ordinarily occur? What proves that the expulsion of the Second Deathers as a class is referred to here? For what has antitypical Aaron prayed and will pray in this connection? What danger makes such a prayer necessary? How

 

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is this shown in Ps. 107: 10? What effect has had, has and will have this knowledge of this danger on antitypical Aaron? What makes antitypical Aaron all the more earnest in this prayer? Who now illustrate such encouragement? What will this influence them to do, when they recognize the true state of affairs?

 

(56) What was Moses' response to Aaron's petition? What does the fact of his praying for Miriam prove? Despite what? What was the character of Moses' prayer, even as it is stated in the A. V.? What is still more emphatic on this point? What is the literal translation of Moses' prayer? How does it compare with Aaron's prayer? What does it show? What does Moses' prayer type? How do we know that the antitypical prayer was very earnest? When was the typical prayer offered in time relation to Miriam's repentance and healing? What does this type? What does the antitypical prayer imply?

 

(57) Whom does God not forgive? Why not? What proves His readiness to forgive? What do God and Christ show, even before repentance? How long has this willingness shown itself? If this were not so, what would God not have done? What bearing has Rom. 5: 8, 6 on this subject? Toward whom also does God exercise this great grace? With what future results? What, accordingly, is typed in vs. 14, 15? What two things moved God to make the arrangement antitypical of vs. 14, 15? How did God regard Jesus' prayer in the star-members? What did it move Him to do? What should this move us to do? Why? How may we cooperate with Him in this matter? For what are we now ready?

 

(58) What does God first do as to this arrangement? By what? What is the comparison? Among what peoples is spitting in the face never indulged in? Except in what cases? Among what peoples is it regularly indulged in? Why? From what standpoint does the Bible present this matter? How is a father's spitting in a daughter's face there regarded? What kind of an ignominy would it be? In what would it result? For how long? How does God use this custom? How is this justification Scripturally based? How does it apply to the case at hand? Why was it done for seven days in the illustration? What was the daughter to feel during the seven days? How would God

 

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act toward Miriam accordingly? To whom did God reveal this procedure with Miriam?

 

(59) Where has the antitypical spitting been explained, when done by God through His people? From certain standpoints what have God's people been for Him? How do Rev. 3: 16; John 9; 6 apply here? What are the secretions of them as God's mouth? How must they at times use this Word? What does God thereby do? What have the revolutionisms of the Great Company, backed by evil qualities, provoked? In what has this resulted? How is this spitting done? As what has God spit into antitypical Miriam's face? In what two ways has it been done? In what ways when done verbally? How is it done verbally? By the printed or written page? To whom does God do it through The Present Truth? The Herald of the Epiphany? Since when has this work been going on? In what? How has it progressed? Through what movement has it been primarily done? Secondarily? Through whom is it done to the nominal-church Levites? How may we summarize as to the agent of the spitting?

 

(60) How long was the sense of shame to be borne by a daughter into whose face her father spat? What did God, accordingly, declare of Miriam? In the antitype of Miriam? What does this mean? What would thereafter happen? In other words, what does God here show? What other type refers to the same thing? Wherein do the antitypes agree? Differ? What difference does the wilderness experience of Azazel's Goat show? That of antitypical Miriam outside the Camp? What shows the difference? What is God's will in this matter as to antitypical Miriam? How should we not allow the objections to, and criticisms of our pertinent course to affect us? Against whom are their objections and criticisms really made? What are His purposes in his pertinent dealings with antitypical Miriam? What would result if this process were not operated on the Great Company? In what motives should we co-operate with God in this matter? How should we co-operate with and under our Head in the work of Num. 12: 14, 15 and Lev. 16: 2022? If this be done in this spirit, what will be the result?

 

(61) What is a difference between antitypical Miriam and the Great Company? What does Miriam not type? What does she type? How in time order is antitypical

 

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Miriam dealt with? To what do they go in the wilderness? What do they experience there? How is this shown by the six forms of leprosy? What is a correct characterization of this experience? What comparison pictures their experience to a finality? Until what must this be their experience? What will their condition then be? What will they then do? By what will God deliver them? From what? How do Ps. 107: 12-14 here apply? What will they then do, according to Ps. 107: 15? What should be our attitude toward that day? What should our faith and hope be as to it? Despite what? What should we do in this faith and hope? Why? What will then be restored that is now broken?

 

(62) What is the second sentence of v. 15? Its character as to meaning and antitype? What do Israel's wilderness journeys type? What is typed by Israel's not journeying until Miriam's return to the camp? By Miriam's being with Israel during the next journey? What will the work be during the journey? In what two parts? What is not to be overlooked as to translation here? What does the translation gathered suggest? How do we not use the word gathered?. Of what do we use it? What does this word imply as to Miriam? What is the antitype?

 

(63) What two reasons favor our conclusion that Miriam went along when Israel journeyed to Paran? How do the cited references show this? What is typed by Miriam's being in the camp awhile before the march to Paran? What is typed by the journey to Paran? Where did the episode described in Num. 12 occur? What does Hazeroth mean and type? With what were the Epiphany experiences connected with antitypical Miriam associated? What facts prove this? What was associated therewith for the Priests? Of what other two periods was this true? With what difference? What will change in the Priests' trials later? Why? What two things show this? What change in the Levites will effect this? What is also shown as to the Great Company divisions by the camping at Hazeroth awhile after Miriam's cleansing? Why are they to remain? Though begun at antitypical Hazeroth, until when will the cleansing work go on? Why this? What thought is glorious? What effect should its nearness have upon us? Why?