MSCE Bible Knowledge cheat sheet

The Bible is described as inspired by God (2 Timothy 3:16, theopneustos = 'God-breathed'), meaning Scripture's authority rests on divine origin, not merely human authorship.

Protestant canon: 39 Old Testament books and 27 New Testament books. The Old Testament follows the Hebrew order of Law, Prophets and Writings; the New Testament groups are Gospels, Acts, Pauline Epistles, General Epistles and Revelation.

The Old Testament was written mainly in Hebrew with portions of Daniel and Ezra in Aramaic; the New Testament was written in Koine Greek.

Old Testament transmission relied on scribes (scribes such as the Masoretes, c. 6th-10th centuries AD) who preserved vowel points and accent marks; the Dead Sea Scrolls (from 1947, Qumran) confirmed the stability of the Hebrew text over roughly a thousand years.

New Testament transmission rests on thousands of Greek manuscript copies, plus early versions (Latin, Syriac, Coptic) and quotations by the Church Fathers; textual variants exist but affect no central doctrine.

The canon emerged through recognition rather than decree: criteria included apostolicity, catholicity (universal use) and conformity to the rule of faith. Athanasius's Festal Letter (AD 367) lists the 27 New Testament books.

Key English translations: Tyndale (1526, first printed English New Testament), King James Version (1611), and modern versions based on critical Greek texts. Translation philosophy ranges from formal equivalence (literal) to dynamic equivalence.

Scripture is described as authoritative for faith and practice; the Reformation principle of sola scriptura holds that Scripture is the supreme norm, with creeds and traditions subordinate to it.

Interpretation principles: read in context, consider literary genre, compare Scripture with Scripture, and recognize that the Old Testament is fulfilled in Christ (Luke 24:27).

Genesis 1 presents a six-day creation pattern with the refrain 'And God saw that it was good'; day six climaxes with humanity made in the image of God (imago Dei), male and female, given dominion over creation.

Genesis 2 gives a complementary account: Adam formed from dust, Eve from Adam's rib, humanity placed in the Garden of Eden to work and keep it, with the single prohibition against the tree of the knowledge of good and evil.

The Fall (Genesis 3): the serpent tempts Eve, both eat, sin enters, and consequences follow: pain in childbirth, toil in agriculture, and expulsion from Eden. Genesis 3:15 (the protoevangelium) promises the seed of the woman will crush the serpent's head.

Genesis 4-11 traces the spread of sin: Cain kills Abel; the flood (Genesis 6-9) follows human wickedness, with Noah's ark and the rainbow covenant; the Tower of Babel (Genesis 11) explains the scattering of languages.

The Abrahamic covenant (Genesis 12, 15, 17): land, descendants, and blessing to all nations; ratified by a covenant ceremony in Genesis 15 and sealed by circumcision in Genesis 17. Abraham's faith is credited as righteousness (Genesis 15:6).

Isaac is the promised son, nearly sacrificed at Moriah (Genesis 22), a test of Abraham's faith; Jacob (renamed Israel at Peniel, Genesis 32) fathers twelve sons who become the twelve tribes.

Joseph's story (Genesis 37-50) moves from slavery and imprisonment to rule in Egypt; his declaration 'you intended evil, but God intended it for good' (Genesis 50:20) models providence.

Recurring patriarchal themes: covenant, promise, faith, family conflict, and God's election of the unlikely (younger sons such as Jacob, Isaac over Ishmael).

Exodus begins with Israel enslaved in Egypt; God calls Moses at the burning bush (Exodus 3), revealing the divine name YHWH and commissioning him to lead Israel out.

The ten plagues culminate in the Passover (Exodus 12): the blood of a lamb on the doorposts marks deliverance, commemorated annually as the Feast of Unleavened Bread.

The Red Sea crossing (Exodus 14) marks liberation; Israel is led by a pillar of cloud by day and fire by night, and fed with manna and quail in the wilderness.

The Sinai covenant (Exodus 19-24): Israel is called 'a kingdom of priests and a holy nation'; the covenant is conditional on obedience and ratified by blood.

The Ten Commandments (Exodus 20; Deuteronomy 5) divide into duties toward God (no other gods, no idols, God's name, Sabbath) and duties toward neighbour (honour parents, no murder, adultery, theft, false witness, coveting).

The Mosaic Law contains moral, ceremonial (sacrifices, festivals, purity) and civil (judicial) elements; Leviticus centres on holiness and atonement, including the Day of Atonement (Yom Kippur).

The golden calf (Exodus 32) shows Israel's breach of covenant; Moses intercedes, and God renews the covenant. Deuteronomy restates the law on the plains of Moab before entry into Canaan.

Covenant structure follows ancient Near Eastern treaty patterns: preamble, historical prologue, stipulations, blessings and curses, witnesses, and covenant renewal.

Israel's demand for a king (1 Samuel 8) is granted with warnings about royal taxation and conscription; Saul is anointed first, then David, whose dynasty receives the promise of an everlasting throne (2 Samuel 7).

Solomon builds the Jerusalem temple; after his death the kingdom splits (c. 930 BC) into Israel (north, ten tribes) and Judah (south, two tribes).

Northern kings such as Ahab and Jeroboam promote Baal worship; prophets Elijah and Elisha confront apostasy (1 Kings 17-2 Kings 13).

Writing prophets: Amos and Hosea to the north; Isaiah, Micah, Jeremiah and Habakkuk to the south; Ezekiel and Daniel during exile.

Assyria conquers Samaria in 722 BC, ending the northern kingdom; Babylon destroys Jerusalem and the temple in 586 BC, deporting Judah to exile.

Prophetic themes: covenant lawsuit, social justice, judgment and restoration, the remnant, the new covenant (Jeremiah 31:31-34), and messianic hope (Isaiah 9, 11, 53).

The exile ends when Cyrus of Persia permits return (538 BC); Zerubbabel rebuilds the temple (516 BC), and Ezra and Nehemiah lead religious and social reform.

Post-exilic prophets Haggai, Zechariah and Malachi address temple rebuilding and covenant faithfulness.

Four Gospels: Matthew (Jewish audience, fulfilment of prophecy), Mark (fast-paced, suffering servant), Luke (Gentile audience, universal salvation), John (theological, seven signs and 'I am' sayings).

Key events: virgin birth and incarnation, baptism by John, temptation in the wilderness, calling of the twelve, miracles (healings, exorcisms, nature miracles, raising the dead), transfiguration, passion, resurrection and ascension.

The Sermon on the Mount (Matthew 5-7) includes the Beatitudes, the Lord's Prayer, teaching on the law, love of enemies and the golden rule; Luke's Sermon on the Plain parallels it.

Parables dominate Jesus's teaching: the sower, the good Samaritan, the prodigal son, the lost sheep, the talents. They teach about the kingdom of God.

The kingdom of God is both present ('the kingdom is in your midst') and future; Jesus's miracles are signs of the kingdom breaking in.

Jesus's ethical demands include love of God and neighbour (the greatest commandments), forgiveness, humility, care for the poor and renunciation of wealth.

The passion narrative: Last Supper, betrayal by Judas, trial before the Sanhedrin and Pilate, crucifixion, burial, empty tomb, resurrection appearances.

Jesus's identity: Son of God, Son of Man (Daniel 7), Messiah/Christ, and Suffering Servant (Isaiah 53).

Acts 1-2: Jesus's ascension, the choosing of Matthias, and Pentecost, when the Holy Spirit descends and Peter preaches; about 3,000 are baptised.

The early church shares possessions, meets in homes, and faces persecution; Stephen becomes the first martyr (Acts 7), prompting the scattering of believers.

Paul's conversion on the Damascus road (Acts 9) transforms a persecutor into the apostle to the Gentiles; his missionary journeys spread churches across Asia Minor, Greece and eventually Rome.

The Jerusalem Council (Acts 15) rules that Gentiles need not be circumcised; salvation is by grace through faith, a key decision for the church's identity.

Pauline letters address doctrine and church life: Romans (justification by faith), 1 Corinthians (spiritual gifts, love, resurrection), Galatians (freedom in Christ), Ephesians (church as body), Philippians (joy, humility).

General Epistles: James (faith and works), 1-2 Peter (suffering and hope), 1-3 John (love and truth), Jude, and Hebrews (Christ as superior high priest).

The gospel spreads through persecution (Acts 8), the Holy Spirit's direction (Acts 16), and key leaders: Peter to the Jews, Paul to the Gentiles, and figures such as Barnabas, Silas, Timothy, Lydia and Priscilla and Aquila.

Themes of the Epistles: grace, justification, sanctification, the church as the body of Christ, the fruit of the Spirit (Galatians 5), love (1 Corinthians 13), and hope of Christ's return.

The Ten Commandments provide the moral foundation; Jesus summarises the law as love of God and love of neighbour (Matthew 22:37-40).

The Sermon on the Mount sets a higher standard: purity of heart, turning the other cheek, love of enemies, and reconciliation before worship.

The fruit of the Spirit (Galatians 5:22-23) is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control; these define Christian character.

Paul's ethical teaching includes putting off the old self and putting on the new (Ephesians 4), renewing the mind (Romans 12:1-2), and living by the Spirit rather than the flesh.

Sexual ethics: marriage is a covenant between a man and a woman (Genesis 2:24); fornication, adultery and homosexual practice are addressed in texts such as 1 Corinthians 6 and Romans 1.

Social ethics: care for the poor, widows, orphans and strangers; justice and mercy (Micah 6:8); the parable of the good Samaritan defines neighbour-love.

Sanctity of life: humans bear God's image (Genesis 1:27), grounding opposition to murder, abortion and euthanasia in mainstream Christian ethics.

Work, wealth and stewardship: honesty in labour, generosity, and warnings against love of money (1 Timothy 6:10).

Ethical decision-making in Scripture: love, conscience, the weaker brother principle (Romans 14), and the law of Christ (Galatians 6:2).

African Traditional Religion (ATR) centres on belief in a Supreme Being (often called Mulungu or Chiuta in Malawi), spirits, ancestors, and the use of charms and divination.

Ancestor veneration involves offerings and communication with the dead; Christians generally reject it as incompatible with exclusive worship of God.

Malawi's main Christian traditions include the Roman Catholic Church, the Church of Central Africa Presbyterian (CCAP, formed 1924 from Scottish missions), Anglican, Seventh-day Adventist, Pentecostal and African Initiated Churches.

David Livingstone's Zambezi expedition (1858-1864) and his appeals led to Scottish missions; the Livingstonia Mission (1875) and Blantyre Mission (1876) were key foundations.

Christianity in Malawi interacts with traditional practices such as initiation rites, traditional healing, and chieftaincy; churches often contextualise music, dance and language.

The Bible was translated into Chichewa (Buku Lopatulika, early 20th century), making Scripture accessible in the local language.

Christianity has shaped education, health care and national life; churches run schools and hospitals, and religious leaders speak on public issues.

Tensions and dialogue: polygamy, bride price (lobola), witchcraft accusations and gender practices are points of debate between ATR and Christian teaching.

Malawi is often described as a predominantly Christian nation, with Christians forming a large majority and Muslims a significant minority, mainly in the south.