See the article “Why 1 & 2 Kings?” by Lester Grabbe, who founded and organized the European Seminar on Methodology in Israel’s History for 17 year.
Matthew Block suggests that the following authors were influential in writing of this Paper and has prepared a parallel chart:
Lewis Browne, This Believing World: A Simple Account of the Great Religions of Mankind (New York: The Macmillan Company, 1926) Wikipedia page: Browne.
Louis Wallis, The Bible Is Human: A Study in Secular History (New York: Columbia University Press, 1942)
For Biblical cross-references for all Sections: click here.
p2: Melchizedek etymology by Chris Halvorson: “Heb., the king (malki) of righteousness (tsedheq) = U.B., the primary righteous expression (of a local universe descending Son)”
p1: deanthropomorphized is used twice.
(104:2.2) Trinitarianism grows out of the experiential protest against the impossibility of conceiving the oneness of a deanthropomorphized solitary Deity of unrelated universe significance. Given a sufficient time, philosophy tends to abstract the personal qualities from the Deity concept of pure monotheism, thus reducing this idea of an unrelated God to the status of a pantheistic Absolute. It has always been difficult to understand the personal nature of a God who has no personal relationships in equality with other and co-ordinate personal beings. Personality in Deity demands that such Deity exist in relation to other and equal personal Deity.
Section 1: Samuel First of the Hebrew Prophets
Section 2: Elijah and Elisha
Section 3: Yahweh and Baal
p6: Elohim is discussed in nine paragraphs: (96:1.8), (97:3.6), (97:9.17,19), (104:1.8), (142:3.6), (169:4.8,9,10).
polytheism(istic) appears in eleven paragraphs: (5:4.2,9), (91:3.3), (92:6.17), (94:1.3), (95:2.2), (95:5.4), (96:1.2), (97:3.6), (104:1.9), (104:2.1).
Section 4: Amos and Hosea
Section 5: The First Isaiah
p6: He has shown me, O man, what is good; and what does the Lord require of you but to do justly and to love mercy and to walk humbly with your God. The SRT committee put a “?” at the end of this sentence.
Halbert Katzen’s opinion:
Perhaps the SRT committee members were overly focused on the series of questions preceding this sentence and thought that this one is following a pattern rather than switching up to an answer for the previous questions. Clearly, the first half of the sentence–the sentence preceding the semicolon–is not a question. Quite to the contrary, it expresses having an answer, not a question. Using a semicolon to join a sentence and a question is itself unorthodox and, therefore, suspect. But that is not the real issue. Literary license could account for that. In this case, the first part stands as an already spoken qualifier to what comes after the semicolon. The essence of the intended meaning of the second part is “God has shown me the answer to the question, “What does the God require and it is to do justly . . .” When we step back from the particular construction and take a look at what is really being said, we see that the last semicolon-separated sentence is the answer to the previous questions and rightly is concluded with a period. The sentence is, taken in its entirety, an answer to previous questions, not another question.
Section 6: Jeremiah the Fearless
Section 7: The Second Isaiah
p9: Urantia etymology by Chris Halvorson: “specific: Urantia = (y)our heavenly place (i.e., in the cosmos)” “-tia = noun-forming suffix < -t- of L. past participle stem + -ia (cf., -tion and -ion)” “U.B.: “-tia” is indicative of impersonal, while “-ia” is more personal”
Section 8: Sacred and Profane History
Section 9: Hebrew History
p1: See National Geographic 2017 article on DNA analysis of Canaanites.
p14: San Diego Union Tribune article: from Oct. 28, 2008 on archeological discoveries that support Biblical and Urantia Book accounts of the Edomite civilization.
p8: sociology appears in six paragraphs: (3:4.7), (97:9.28), (102:2.3), (102:4.6), (102:7.7), (111:4.4).
p17,19: Elohim is discussed in nine paragraphs: (96:1.8), (97:3.6), (97:9.17,19), (104:1.8), (142:3.6), (169:4.8,9,10).
Section 10: The Hebrew Religion
p8: Nebadon etymology by Chris Halvorson: “the first (a) nebular (neb-) upland (don) (The local universe level is the local upland relative to the lowlands where mortals begin their ascension careers in the Milky Way spiral nebula.).” “don < O.E., dun = n., down = upland”