Scriptures and A Spring Wreath

"I will be as the dew unto Israel: he shall grow as the lily,
and cast forth his roots as Lebanon." Hosea 14:5

Description of Illustration: scripture in the center of the wreath, white background, ribbon, multiple flower types: tulips, roses, lilies, ect..., King James translation

"And why take ye thought for raiment? Consider the lilies of the field,
how they grow; they toil not, neither do they spin..." Matthew 6: 28-29

"The grass withereth, the flower fadeth: buy the word of our
 God shall stand for ever." Isaiah 40:8

"As for man, his days are as grass: as a flower of the field,
 so he flourisheth." Psalms 103:15-16

"I am the rose of Sharon, and the lily of the valleys."
 Song of Solomon 2:1

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Who Named Eve?

       Adam bestowed upon his companion the name of "Eve" (Gen. 3:20)."Adam named his wife Eve, because she would become the mother of all the living." Genesis 3:20 (NIV)

• Eve - The Mother of All the Living by Ray Fowler
• The Godly Line of Seth

Who Was David's Mother?

       Her name is not given in Scripture. The reference to Abigail, one of the members of Jesse's family, in II Sam. 17:25, is frequently misunderstood. The Nahash there mentioned is either another name for Jesse or it refers to Nahash, king of Ammon, one of whose wives afterward became the wife of Jesse, as stated in the chronicles of the Jewish Church.

• King David said "In sin did my MOTHER conceive me", but it's no support for a sinful nature Ps. 51:5 
• King David's big, dark secret
• Wife of Jesse

What Was the Name of Cain's Wife?

      The name of Cain's wife is nowhere mentioned in the Bible. Arab traditions are preserved in one of which she is called Azura, in another Save, but these are not seriously regarded by scholars.

• Who was Cain's wife? Was she his sister?
• Where Did Cain Get His Wife?

What Became of Aaron's Rod?

       It was preserved in the tabernacle and, according to Paul (see Heb. 9:4), it was kept in the Ark, beside the two tablets of stone and the pot of manna. There is no mention of any other receptacle. The statement in I Kings 8:9 implies that by Solomon's time these relics had disappeared. It is possible, however, for a different interpretation to be placed on Deut. 31:26, which may mean that the rod was kept beside the Ark, and not within it.

• The Budding Of Aaron's Rod
• Aaron's Rod is Turned into a Serpent 

What Language Did Adam and Eve Speak?

       There are many mundane things beyond the reach of present human knowledge and the site of Eden and the language of our first parents are among the number. Some philologists have ventured the conjecture that the primeval language must have been a simple vocabulary whose formation is indicated in Gen. 2:19, and which was strictly limited to the natural requirements of our first progenitors; in other words, signs and sounds apprehensible by the senses. All agree that speech, or the power of expressing emotions, or desires, was coeval with the creation of man. The earliest monuments and inscriptions yet discovered do not reach as far back into antiquity as the confusion of tongues at Babel (about B. C. 2200), previous to which (Gen. 2:1), the Biblical record states that "the whole earth was of one language and one speech," although probably there were many variations and dialects, each containing some element of the original tongue. Man's first utterances were probably what philologists term a "physical language," limited to the expression of simple needs and afterwards expanded to meet man's growing experience with his own nature and the world around him.

• The Language Spoken by Adam 
• Does the Ancient Sumerian Language Predate the Flood?
• About Old Hebrew

Was Adam a Red Man?

       Adam means "red" and so also does the word Edom, both having relation to the ruddiness of flesh and the color of the clayey soil. (See Gen. 2:7.) Some commentators hold that Adam, the first man, was probably of the complexion of the Arabs, or Edomites, ruddy though dark, while others take a different view. No definite theory can be formed on this subject.

Did Adam and Eve Actually Eat Fruit, or Is the Saying a Parable?

       The only source of information is the Bible narrative and it contains no intimation that it is to be understood otherwise than literally. Theologians who have preferred to regard the narrative as a parable or allegory have usually been led to do so by the suggestion that the eating of fruit which was "good for food'' and "pleasant to the eyes," and was moreover within reach, was an offense too venial to have been justly visited with a punishment so severe and far-reaching. The objection, however, is not well founded, because it ignores the main point involved. The gravity of the offense consisted, not in the act itself, but in the fact that Adam and Eve in committing it were consciously and willfully violating God's explicit and emphatic command. They were punished for disobedience. Even if we should hold that it took some other form than the actual and literal eating of fruit, the principle is the same. There is no valid reason for rejecting the Bible narrative or putting any other construction on the words than is there implied.

How Are We to Interpret the Miracle at Ajalon?

       The passage in Joshua, 10th chapter, describing the miracle of the sun and moon at the time of the battle in the vale of Ajalon, has been much discussed. Some commentators hold that it is a passage in which the inspired historian departs from his narrative to introduce a highly poetic quotation, in other words, a poetical figure of speech, not to be interpreted literally - as though one might say that "God and all nature fought on the side of Joshua." Again, the reference to the poetical book of Jasher as the source of this passage lends color to this explanation (see verse 13). Others prefer the literal view, regarding it as a miracle in which the hours when sun and moon were both visible (the sun on the heights of Gibeon at noon and the moon in the valley) were extended into a whole day, or twelve hours of light (see Macdonald's Priricipia and the Bible), the continued radiance of both orbs lighting the battleground. Still another interpretation is that the sun and moon were heavily obscured by storm clouds (see verse 11), and that Joshua's prayer was that they should withhold their light and that the gloom or semi-darkness of the storm might last until the battle was fought, giving the Israelites the advantage of a surprise with smaller numbers, the strength of which the enemy could not properly estimate.

Did Abraham See God in One of the Three Men Who Visited Him?

       There is doubtless difficulty in reconciling the passage in Genesis 18 with the statement in John 1 :18, that "No man hath seen God at any time." Authorities regarded the Genesis passage as relating to one of the "theophanies" of the Old Testament; that is, a real appearance of God to man. It is believed, however, that these appearances were of Christ the Son, rather than God the Father. The New Testament teaches that Christ existed co-eternally with the Father, and it is not inconceivable that he would at times take the appearance of humanity when he wished especially to make himself known to men. This explanation reconciles all these occurrences with the statement of John that no one has seen God; that is, God the Father. Christ is the personal manifestation of God to man.

What Were the Meanings and Results of Abraham's Sacrifice?

       The story of Abraham will ever be an important one, and particularly that part of it dealing with the memorable doings at the place he named "Jehovahjireh," where, as related in Genesis 22, he showed his wonderful obedience to God. Whatever may be conjectured to the contrary, the record in Genesis is clear and unmistakable. It was a test of Abraham's faith in God. Some critics want to know why, if God is all knowing, he should have said to Abraham: "For now I know that thou fearest God" (Gen. 22:12). The problem of foreknowledge is an extremely difficult one, and discussion about it is usually fruitless. God in this case speaks of the test of Abraham as though it had been an experiment. He proved him and found him firm in faith and perfect in obedience. It was in obedience to the Lord's command that he stood ready to offer up his son Isaac, and not be- cause he himself had chosen such a sacrifice, in order to be like his idolatrous neighbors, who offered up their children to Moloch. Genesis 22,2 dismisses this latter suggestion altogether.

       The immediate effect of Abraham's successful test was the great blessing which God bestowed on him (verse 16), which, together with God's covenant, made Abraham the most important Biblical character and his name better known than that of any other human being on earth. All the promises to Abraham have been fulfilled, except the return of his descendants to the promised land. His seed is past all reckoning. Not only have all the Jews been his offspring, but Christians as well are in a sense his spiritual children. Their faith in Christ brings them into his family and makes them heirs of the promises made to him. The land of Canaan was promised to his seed forever. Since they are not in possession of it now we must believe they will return, as many other prophecies also declare. The promise was, however, not made to Abraham alone, but to him and his seed, which includes Christ - to the literal Israel and also to the spiritual Israel. The complete fulfillment of the covenant awaited the coming of Christ, "the seed," concerning whom it was made. See Galatians 3 :16.

Who Was the Author of Revelation?

       "Was the Book of Revelation written by the same John who wrote the Gospel and the Epistle?" This question has been long disputed by scholars. Dionysius, in A. D. 240, was one of the earliest to express a doubt. It was attributed to John Mark, the companion of Paul and Barnabas and the author of the Gospel of Mark; to John the Presbyter, to Cerinthus, and others. The majority of German scholars agree with Luther in denying that Revelation was written by the apostle. On the other hand, there is internal evidence of John's authorship. His description of himself is in the manner of John. The apostle was the only man of prominence of that name who was banished to Patmos. The addresses to the seven churches of Asia show a knowledge of them consistent with the fact that the apostle was their overseer. On the whole, therefore, there seems good reason to believe that it was written by the Apostle John. The differences in the style of the Gospel and the Revelation, which are very marked, doubtless first gave rise to the doubt of the apostolic authorship. These are accounted for by the age of the author and by his perturbation of mind under the excitement of the visions.

What Are the Famous Songs of the Bible?

       The great songs of the Old Testament, besides the Psalms and certain metrical passages in Job, are: 

1. Lamech's Sword Song, Gen. 4:23, 24
2.  Noah's Song, Gen. 9:25-27
3.  Moses' and Miriam's Song, Ex. 15 :1- 19, 21
4.  War Songs, etc., Num. 21 114, 15, 17, 18, 27-30
5.  Moses' Prophetic Song, Deut. 32:1-43
6.  Song of Deborah and Barak, Judg. 5 :2-21
7.  Samson's Riddle Song, Judg. 15:16
8.  Hannah's Magnificat, I Sam. 2:1-10
9.  David's Song of the Bow, II Sam. 1:19-27
10.  David's Song over Abner, II Sam. 3 :33, 34
11.  David's Thanksgiving, I Chron. 16:8-36
12.  Hezekiah's Song, Isa. 38:10- 20
13.  Jonah's Prayer Song, Jonah 2:2-9
14.  Habakkuk's Prayer Song, Hab. 3 :2-19

 and the four original songs in the New Testament:

1.  Luke 1:46-55;
2.  Luke 1 :68-80;
3.  Luke 2 :14;
4.  Luke 2 :20-33

What Significance Attaches to the Frequent Use of Forty?

       It is not merely an arbitrary period or a "round number," but is chosen to convey the sense of fullness. Some of its prominent Scriptural uses are:

1. Moses was forty days on the mount (Ex. 24:18, etc.)
2. Elijah, strengthened by angel food, fasted for forty days (I Kings 19 :8)
3. The rain of the flood fell for forty days (Gen. 7 :i2)
4. Noah opened the window of the ark after forty days (Gen. 8:6)
5. The spies spent forty days in searching Canaan (Num. 13:25) 
6. Moses twice fasted and prayed for forty days (Deu. 9:18-25)
7. Ezekiel bore the iniquities of Jucfah forty days (Eze. 4:6)
8. Nineveh was allowed forty days to repent (Jonah 3 14)
9. The Israelites wandered forty years in the wilderness (Num. 34:33)
10. Goliath defied Saul's army for forty days (I Sam. 17:16)
11. Forty days was the period of embalming (Gen. 50:3)
12. The Lord fasted for forty days (Matt. 4:2, etc.)
13. The arisen Lord was seen for forty days (Acts 1:3)
14. The Jews were forbidden to inflict more than forty stripes (Deu. 25 13)
15. It is noteworthy that Jerusalem was destroyed forty years after Christ's ascension.
16. Tradition says Jesus was forty hours in the tomb. 
17. Lent lasts for forty days, as does also quarantine. 
18. St. Swithin betokens forty days' rain.
19. Many ancient laws concerning physicians, knights, husbands, wives, widows, sanctuary privileges, fines, etc., all cluster about this number.

Thine Easter Day

Thine Easter Day 

by Mary Lowe Dickinson

Within thy heart is there an opened tomb?

Have God's strong angels rolled the stone

away?

Rises thy dead self from its bonds of clay?

Breaks Heaven's sweet light across the dark and

gloom?

Then is this day in truth thine Easter day!

If broken down are stony gates of pride,

If shrouding bands of earth are torn away,

If sin and wrath and scorn in thee have died,

Mourn not the past. The folded shroud beside

Angels will watch; - it is thine Easter day.

Rise, new-born soul, and put thine armor on;

Clasp round thy breast the garment of the light;

Gird up thy loins for battle. In the fight

He leads who upward from our sight has gone;

It is His day; there's no more death nor night,

No dark, no hurt, no more sharp shame nor loss;

All buried, hidden 'neath the grave's dark sod;

All ways forgotten, save the road He trod;

All burdens naught in sight of His - the cross;

All joy, alive and safe with Christ in God!

An Easter Offering

"Neither will I offer unto the Lord my God that

which doth cost me nothing.'"

Within a crowded dwelling-place,

Climbing its narrow stair,

A little maid is toiling slow,

Who in her hand doth bear

A jug of water, which she guards

And holds with anxious care.

Slowly she climbs the stairway dim,

So narrow, steep, and high,

To where her little window looks

Out on a patch of sky;

And o'er a flower upon its ledge

She bends with loving eye.

The only treasure that is hers!

She dreams of it by night,

Guards it by day; the blue eyes watch

Its opening to the light.

Was ever lily seen before

So pure, so fair, so white ?

Soon, very soon, is drawing near

The blessed Easter Day,

When from a grateful, loving heart

We give our best away.

What offering could the dear child make?

She ponders day by day.

Such scanty earnings naught could yield,

From them she fears to take;

But there upon the window-ledge-

Oh! can she, can she make

Such sacrifice, and give her flower

For Easter - and His sake ?

The glad-voiced bells are chiming clear,

The dim-lit church is sweet

With font and chancel filled with flowers,

This Easter morn to greet,

When up the silent aisle there comes

A child with faltering feet.

Softly the notes from organ grand

Are stealing through the air;

Beneath the Altar's gleaming cross

She lays the lily fair,

And then all timidly she kneels,

And clasps her hands in prayer.

"Tis all I have," she murmurs low,

"Dear Lord, to give to Thee,

And so I bring this flower I love.

An offering from me;

For on this holy Easter Day

Thy child I pray to be."

Amid the throng at service hour,

In anthem, chant, and hymn,

One sweet voice rang, until it made

The older eyes grow dim;

They did not know what filled her heart

With gladness to the brim.

The best that it was hers to give,

That she had given away;

Not "that which cost her nothing," but

What nearest her heart lay.

Lord, grant that we may also give

Our best on Easter Day.