Navigating through the 2008 Christian Religious Knowledge paper, students are tested on historical events from the Pentateuch and the monarchy, as well as critical turning points in the New Testament ministry of Jesus. Across this set of questions, several thematic elements surface repeatedly, including the consequences of disobedience and sin among the Israelites, the fulfillment of prophecies and covenants, and the specific parables, trials, and resurrection accounts associated with Jesus Christ. Rather than rushing through the quiz to memorize letter choices, use the provided items to verify your knowledge of the underlying scriptural passages and historical timelines.
Topics in this paper
‘I heard the sound of thee in the garden, and I was afraid, because I was naked; and I hid myself.’ The question that immediately followed this statement was
Distractor check: A student might guess option A or D, recalling general phrases from the Fall narrative but missing the exact sequence. Following the biblical account in Genesis 3:11, after Adam mentions his nakedness and fear, God immediately asks, 'Who told you that you were naked?' Common mistake: Confusing the immediate follow-up query with the broader interrogation about eating the forbidden fruit.
After the flood, God made a covenant with Noah that included the instruction
Distractor check: A student might select option C, since cultivating the earth is a general theme, but miss the specific dietary prohibition. Looking at the covenant established after the flood in Genesis 9:4, God instructs Noah not to eat flesh with its blood, emphasizing respect for life. Common mistake: Overlooking specific dietary laws instituted in the post-flood covenant in favor of general commands.
‘… Let peoples serve you, and nations bow down to you …’ This statement was made by
Distractor check: A student might choose option B or C, attributing patriarchal blessings to Abraham or Jacob rather than the specific patriarch who was deceived. In Genesis 27:29, Isaac blesses Jacob with these words, mistakenly thinking he is Esau, as part of the blessing conferring leadership and dominance. Common mistake: Attributing the blessing of Jacob to Abraham instead of Isaac.
‘This lad is gone; and where shall I go?’ Which of Joseph’s brothers uttered these words?
Distractor check: A student might choose option A or D, confusing Benjamin or Simeon with the eldest brother who was responsible for the siblings. In Genesis 37:30, Reuben says these words after discovering Joseph is missing from the pit, expressing his distress as the eldest brother. Common mistake: Confusing Reuben's role as the eldest brother with the reactions of the other siblings.
Pharaoh oppressed the Israelites primarily because
Distractor check: A student might pick option B, assuming religious conflicts drove ancient oppressions, or option D. According to Exodus 1:9-10, Pharaoh oppresses the Israelites out of fear that their growing numbers might lead them to join his enemies in war, threatening Egyptian security. Common mistake: Believing the oppression was driven by religious disagreements rather than military and demographic fears.
‘… THE LORD will fight for you, and you have only to be still.’ The Lord fought for the Israelites on this occasion by
Distractor check: A student might select option C or D, confusing the crossing of the sea with plagues or judgments involving fire, hail, or brimstone. In Exodus 14:14, Moses speaks these words before God parts the Red Sea, drowning the Egyptian army as described in Exodus 14:26-28, securing Israel’s deliverance. Common mistake: Mixing up the method of destruction at the Red Sea with the plagues of Egypt or wilderness judgments.
When Moses delayed to come down from the mountain, the Israelites
Distractor check: A student might choose option A, since murmuring is a common wilderness motif, or option B. In Exodus 32:1, the Israelites, impatient with Moses’ delay on Mount Sinai, ask Aaron to make gods for them, leading to the creation of the golden calf. Common mistake: Assuming the people wanted to return to Egypt at that specific moment of Moses' delay rather than demanding an idol.
Moses could not enter the promised Land because he
Distractor check: A student might select option A or D, assuming advanced age or natural death kept Moses out of the territory. In Numbers 20:12, God tells Moses he cannot enter the Promised Land because he did not honor God as holy at the waters of Meribah, showing disobedience. Common mistake: Attributing Moses' exclusion to physical oldness rather than his failure to honor God properly.
Moses consecrated Joshua as the new leader of Israel in the presence of
Distractor check: A student might choose option A, C, or D, confusing Aaron, Caleb, or Miriam with the high priest who assisted in the leadership transition. In Numbers 27:18-23, Moses consecrates Joshua in the presence of Eleazar the priest, as instructed by God, to lead Israel into the Promised Land. Common mistake: Assuming Aaron participated in Joshua's commissioning despite Aaron having died earlier.
‘All that you have commanded us we will do, and wherever you send us we will go. Just as we obeyed Moses in all things, so we will obey you …’ This pledge was made to Joshua by
Distractor check: A student might pick option B or D, confusing the specific transjordanian tribes with Manasseh alone or the elders. In Joshua 1:16-17, the Reubenites, along with the Gadites and half-tribe of Manasseh, pledge their obedience to Joshua, affirming their commitment to follow his leadership. Common mistake: Failing to recognize the specific eastern tribes that made this pledge to Joshua.
Rahab the harlot assisted the Israelite spies as they prepared to attack
Distractor check: A student might choose option A or D, mixing up the various military campaigns and city conquests in the book of Joshua. In Joshua 2, Rahab hides the Israelite spies sent to scout Jericho before its conquest, aiding their mission and securing her family’s safety. Common mistake: Confusing the reconnaissance of Jericho with the later battles against Ai or the Amorite kings.
‘Out of the eater came something to eat. Out of the strong came something sweet.’ This riddle was explained first to Samson’s
Distractor check: A student might select option C or D, thinking Samson shared his riddle with his parents or his companions first. In Judges 14:16-18, Samson’s wife, pressured by her people, learns the answer to the riddle and reveals it to them, betraying Samson’s confidence. Common mistake: Believing Samson voluntarily told his parents or friends the secret before his wife coaxed it out of him.
For offending God, the Israelites were delivered into the power of Midian for
Distractor check: A student might choose option B, C, or D, misremembering the exact duration of oppression recorded in the Book of Judges. In Judges 6:1, the Israelites are delivered into the hands of Midian for seven years as punishment for their disobedience, prompting their cry for deliverance. Common mistake: Confusing the seven-year Midianite oppression with other periods of foreign subjugation.
Gideon was able to defeat the Midianites with a reduced number of soldiers because he
Distractor check: A student might pick option A or C, assuming military prowess or superior equipment accounted for the victory over a large force. In Judges 7, Gideon’s faith in God allows him to defeat the Midianites with a small army of 300 men, as God orchestrates the victory to demonstrate His power. Common mistake: Attributing Gideon's military success to tactical combat skill rather than divine intervention and faith.
Elkanah would give Hannah only one portion of the sacrifice because
Students might wrongly select that she was a second wife or young because those are listed traits of Hannah in the larger narrative, yet they do not directly explain the specific portion distribution. 1 Samuel 1:5 records that Elkanah offered Hannah a single portion because she lacked children, though he held deep affection for her, highlighting her barren condition at that time. Common mistake: Confusing the husband's general affection with the specific reason for the single portion size.
Who was unfaithful to her husband as Israel was to God?
Test-takers could mistakenly pick Rahab, Jezebel, or Lo-ruhamah because they are prominent biblical women, yet they do not symbolize the nation's spiritual rebellion in this context. Hosea 1-3 presents Hosea’s wife, Gomer, as unfaithful, which serves as a symbolic parallel for Israel turning away from God through disobedience and idolatry within the prophetic text. Common mistake: Mixing up Gomer with other biblical women like Jezebel.
‘… To your tents O Israel!’ This was a signal for
A student might incorrectly choose war, plebiscite, or truce since political disputes often lead to those outcomes, but the text specifies a different reaction. 1 Kings 12:16 documents the exclamation ‘To your tents, O Israel!’ as the exact signal for the northern tribes to stage a rebellion against Rehoboam, which ultimately split the kingdom into Israel and Judah. Common mistake: Assuming the phrase meant a declaration of formal war rather than internal rebellion.
‘As the Lord God of Israel lives, before whom I stand, there shall be neither dew nor rain these years except by my words.’ The Israelites’ king during this drought was
An examinee might mistakenly guess Omri or the Jeroboams because they also ruled Israel as prominent monarchs, but the drought has a specific royal association. 1 Kings 17:1 notes that Elijah proclaimed this multi-year drought during the rule of King Ahab, whose promotion of Baal worship provoked divine judgment delivered by the prophet. Common mistake: Confusing Ahab with his predecessor Omri or later kings named Jeroboam.
When Elijah received the message about Ben-Hadad’s ill-health
Students might mistakenly believe that Ben-Hadad was healed or that Hazael failed, given the complicated political intrigues in the narrative. 2 Kings 8:10 states that Elijah communicated through Elisha to inform Hazael that Ben-Hadad would certainly not recover from his sickness, thereby foretelling his impending death as part of the divine prophecy. Common mistake: Assuming Elisha or Elijah altered the prophetic outcome of the illness.
‘… Incline thy ear, O Lord, and hear; open thy eyes, O Lord, and see; and hear the words of Sennacherib, which he has sent to mock the living God.’ This was the prayer of
A test-taker could mistakenly select Josiah, Isaiah, or Rabshakeh since they are major figures in the surrounding historical accounts, yet they are not the ones praying here. 2 Kings 19:16 captures Hezekiah offering this very prayer, petitioning God to listen to Sennacherib’s mockery and rescue Judah from the Assyrian forces to display his unwavering faith. Common mistake: Confusing the petitioner Hezekiah with the prophet Isaiah or the Assyrian messenger Rabshakeh.
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