WAEC 2017 CRS/IRS ANSWER
-First, they devoted themselves to the teaching of the apostles
The apostles are witnesses passing along the things which they have seen and heard. It is entirely possible that the apostles had common set of instruction which they regularly passed along to new converts. If this is the case, then there was a basic body of tradition within months of the death of Jesus which could be called the “teaching of the apostles.”
-Second, they devoted themselves to fellowship . Since this word has the connotation of sharing common,
I would suggest that many of those who needed assistance were Diaspora pilgrims who accepted the message of Jesus and remained in Jerusalem rather than to return home after Pentecost.
-Third, they devoted themselves to “breaking of bread.” While this phrase can be used of sharing a meal together, it is likely that Luke is describing the community as celebrating some form of communion. Jesus breaking bread as two disciples realized who he was. I think that Jesus’ practice of common meals was the foundation for this practice they all ate and drank together as one group.
-Fourth, they devoted themselves to prayers. Since the Greek is plural this is plausibly a reference to daily prayers in the Temple. It would not be unusual for Jewish men to go to the Temple several times a day to pray, so the community continues to worship at the Temple regularly. This likely put them into contact with other observant Jews who would then be introduced to Jesus as Messiah.
i)Christians Were Bound and United By A Common Truth
ii)Christians Were Characterized by Uncommon Joy
iii)Christians Were a Fearless and Animated People, Not a Passive Church
i)Joseph’s family from Canaan came to live in Egypt.
ii)He reconciled with his brothers and entire family.
iii)He was appointed as the second in command only to Pharaoh himself
When two full years had passed, Pharaoh had a dream: He was standing by the Nile, when out of the river there came up seven cows, sleek and fat, and they grazed among the reeds. After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on the riverbank. And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then Pharaoh woke up.
He fell asleep again and had a second dream: Seven heads of grain, healthy and good, were growing on a single stalk.
After them, seven other heads of grain sprouted—thin and scorched by the east wind. The thin heads of grain swallowed up the seven healthy, full heads. Then Pharaoh woke up; it had been a dream.
In the morning his mind was troubled, so he sent for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him.
Then the chief cupbearer said to Pharaoh, “Today I am reminded of my shortcomings. Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard. Each of us had a dream the same night, and each dream had a meaning of its own. Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was impaled.”
So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh.
Pharaoh said to Joseph, “I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.”
“I cannot do it,” Joseph replied to Pharaoh, “but God will give Pharaoh the answer he desires.”
Then Pharaoh said to Joseph, “In my dream I was standing on the bank of the Nile, when out of the river there came up seven cows, fat and sleek, and they grazed among the reeds. After them, seven other cows came up—scrawny and very ugly and lean. I had never seen such ugly cows in all the land of Egypt. The lean, ugly cows ate up the seven fat cows that came up first. But even after they ate them, no one could tell that they had done so; they looked just as ugly as before. Then I woke up.
“In my dream I saw seven heads of grain, full and good, growing on a single stalk. After them, seven other heads sprouted—withered and thin and scorched by the east wind. The thin heads of grain swallowed up the seven good heads. I told this to the magicians, but none of them could explain it to me.”
Then Joseph said to Pharaoh, “The dreams of Pharaoh are one and the same. God has revealed to Pharaoh what he is about to do. The seven good cows are seven years, and the seven good heads of grain are seven years; it is one and the same dream. The seven lean, ugly cows that came up afterward are seven years, and so are the seven worthless heads of grain scorched by the east wind: They are seven years of famine.
“It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do.
Seven years of great abundance are coming throughout the land of Egypt,
but seven years of famine will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the land. The abundance in the land will not be remembered, because the famine that follows it will be so severe. The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon.
“And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine.”
The plan seemed good to Pharaoh and to all his officials. So Pharaoh asked them, “Can we find anyone like this man, one in whom is the spirit of God ?”
Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one so discerning and wise as you.
You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you.”
Joseph in Charge of Egypt
So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck.
He had him ride in a chariot as his second-in-command, and people shouted before him, “Make way !” Thus he put him in charge of the whole land of Egypt.
Then Pharaoh said to Joseph, “I am Pharaoh, but without your word no one will lift hand or foot in all Egypt.” Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt.
Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from Pharaoh’s presence and traveled throughout Egypt. During the seven years of abundance the land produced plentifully. Joseph collected all the food produced in those seven years of abundance in Egypt and stored it in the cities. In each city he put the food grown in the fields surrounding it. Joseph stored up huge quantities of grain, like the sand of the sea; it was so much that he stopped keeping records because it was beyond measure.
Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On.
Joseph named his firstborn Manasseh
and said, “It is because God has made me forget all my trouble and all my father’s household.” The second son he named Ephraim and said, “It is because God has made me fruitful in the land of my suffering.”
The seven years of abundance in Egypt came to an end, and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food.
When all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, “Go to Joseph and do what he tells you.”
When the famine had spread over the whole country, Joseph opened all the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt. And all the world came to Egypt to buy grain from Joseph, because the famine was severe everywhere
This story relates how Hosea has three children, a son
called Jezreel, a daughter Lo-Ruhamah and another son
Lo-Ammi. All the names are described in the text as
having symbolic meaning, reflecting the relationship
between God and Israel . Jezreel is named after the valley
of that name . Lo-Ruhamah is named to denote the ruined
condition of the kingdom of Israel and Lo-Ammi is named
in token of God’s rejection of his people. Although the
latter two children are not specifically said to be Hosea’s,
James Mays says that this is “hardly an implication” of
Gomer’s adultery. In 3:1, however, it says that she is
“loved by another man and is an adulteress”. Hosea
is told to buy her back, and he does so for 15 shekels and
a quantity of barley. Exodus 21:32 establishes the value of
a maidservant at 30 shekels so Gomer’s value is
diminished. She is not mentioned again in the book.
Some analysts, following Felix Ernst Peiser, have
suggested that this marriage is really a figurative or
prophetic reference to a union between the ” lost tribes of
Israel ” with the people of Gomer, following the Assyrian
The relationship between Hosea and Gomer has been
posited to be a parallel to the relationship between God
and Israel. Even though Gomer runs away from Hosea
and sleeps with another man, he loves her anyway and
forgives her. Likewise, even though the people of Israel
worshiped other gods, God continued to love them and
did not abandon his covenant with them.
According to Kirsten Abbott, feminist interpretation
regards the story of Hosea and his relations with his wife
Gomer as a metaphor for the conflict between a Covenant
Theology (Israel violating the covenant relationship with
YHWH) and a Creation Theology (YHWH will undo the
fertility of the earth in response to Israel following other
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VERIFIED IRS ANSWERS
Tafsir of Quran means the explanation or interpretations of the verses of Quran.
i)Tafsir bil Riwaya
ii)Tafsir bil Ray
i)Firstly, it tries to explain Quran so that the understanding of the reader about Quran and its message increases.
Reading only the translation can give the literal meanings of the words of Quran, however, Tafsir comes with context in which a particular Ayah was revealed, hence giving a context to each and every word, which consequently means a better understanding of Quran and its verses.
ii)Secondly , Tafsir is also important when it comes to driving out the laws of Islam from Quran. Verses of Quran come with instructions, and then there are the hadiths of Prophet (PBUH) that also gives instructions. Thus, Tafsir combines both and gives a complete and
comprehendible set of instructions to the reader.
iii)Thirdly, when there is no science involved in the interpretation of Quran, then ambiguity and contradiction is surely to rise.
Fasting teaches man the principle of sincere love; because when he observes the fasting he doses it out of deep love for Allah. And the man who loves Allah truly is a man who really knows what love is.
It equips man with a creative sense of hope and an optimistic outlook on life; because when he fast he is hoping to please Allah and is seeking His Grace.
It imbues man with a genuine virtue of
effective Devotion, honest and Dedication and closeness to Allah because when he fast he does so for Allah alone
It cultivates in man a vigilant and sound
conscience; because the fasting person keeps his fast in secret as well as in public.
It shows man a new way of wise savings
and sound Budgeting; because normally when he eats less quantities or less meals he spends less money and effort. And this is a spiritual semester of home economics and budgeting.
It enables man to master the art of mature
G. Adaptability. We can easily understand the point once we realize that fasting makes man change the entire course of his daily life.
i)The parties must have the capacity to marry
ii)There must be a clear proposal and acceptance.
iv)No Legal disability
i)Capacity to marry: Every Muslim of sound mind who has attained puberty, may enter into a contract of marriage. So the boy and girl who has attained puberty can validly contract a marriage .
ii)Proposal and Acceptance: Under the Muslim law for the validity of a marriage there must be a proposal and acceptance at the same meeting. Neither writing nor any religious ceremony is essential.
iii)Free consent: Free consent of the parties is absolutely necessary for a valid marriage. The marriage of a girl who has attained puberty and is of sound mind would be void if her consent is not obtained.
iv)No Legal disability: Under Muslim Law, marriage under certain circumstances is prohibited or not permitted. The prohibitions can be classified into two classes: