Test Bank For Calculus of A Single Variable Early Transcendental Functions 6Th Edition by Larson and Hedwards Isbn 1285774795 9781285774794

1 Chapter 1: Preparation of Calculus 1.
1 Graphs and Models 1
Test Bank for Calculus of a Single Variable Early Transcendental Functions 6th
Edition by Larson and HEdwards ISBN 1285774795 9781285774794
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1.1 Graphs and Models

Multiple Choice
Identify the choice that best completes the statement or answers the question.
1. Which of the following is the correct graph of ?
a. d.
b. e.
c.
2 Chapter 1: Preparation of Calculus 1.1 Graphs and Models 2
a. d.
b. e.
c.
a. d.
b. e.
c.
a. d.
b. e.
c.
5. Find all intercepts:
a. x-intercepts: ( ,0), ( ,0); y-intercepts: (0, ), (0, 3)

b. x-intercept: (12, 0); y-intercepts: (0, ), (0, 3)
c. x-intercepts: (4, 0), (–3,0); y-intercept: (0, )
d. x-intercepts: ( , 0), ( ,0); y-intercepts: (0, –12), (0, 12)
e. x-intercept: ( , 0); y-intercept: (0, –12)
a. x-intercepts: (–8, 0), (8, 0); no y-intercept

b. x-intercept: (0, 0); y-intercepts: (0, 0), (0, –8), (0, 8)
c. x-intercepts: (0, 0), (–8, 0), (8, 0); y-intercept: (0, 0)
d. x-intercepts: (0, 0), (–8, 0), (8, 0); no y-intercept
e. x-intercepts: (–8, 0), 8; y-intercept: (0, 0)
a. x-intercepts: (–5, 0), (–2, 0), (2, 0); y-intercepts: (0, 0), (0, 10)
b. x-intercepts: (–5, 0), (2, 0); y-intercept: (0, 10)
c. x-intercepts: (–5, 0), (2, 0); y-intercept: (0, –10)
d. x-intercepts: (–5, 0), (–2, 0), (2, 0); y-intercept: (0, 10)
e. x-intercepts: (–5, 0), (–2, 0), (2, 0); y-intercept: (0, –10)
8. Test for symmetry with respect to each axis and to the origin.
a. symmetric with respect to the origin

b. symmetric with respect to the x-axis
c. symmetric with respect to the y-axis
d. no symmetry
e. A, B, and C
9. Test for symmetry with respect to each axis and to the origin.
a. symmetric with respect to the origin

b. symmetric with respect to the y-axis
c. symmetric with respect to the x-axis
d. both B and C
e. no symmetry
10. Sketch the graph of the equation:
a. d.
b. e. none of the above
c.
a. d.
b. e.
c.
a. d.
b. e. none of the above
c.
13. Find the points of intersection of the graphs of the equations:
a.
b.
c.
d.
e.
14. The table given below shows the Consumer Price Index (CPI) for selected years. Use the
regression capabilities of a graphing utility to find a mathematical model of the form for the
data. In the model, y represents the CPI and t represents the year, with corresponding to 1975. Round all
numerical values in your answer to three decimal places.
ear 975 980 985 990 995 000 005
PI 7.8 0.6 03.6 30.7 52.4 70.5 92.5
a.
b.
c.
d.
e.
15. The table given below shows the Consumer Price Index (CPI) for selected years. Use a
graphing utility to plot the data and graph the model .
ear 975 980 985 990 995 000 005
PI 5.5 0.6 05.5 35.5 60.5 72.5 50.5
a. d.
b. e.
c.
16. The table given below shows the Consumer Price Index (CPI) for selected years. The
mathematical model for the data given below is where y represents the CPI
and t represents the year, with corresponding to 1975. Use the model to predict the CPI for the year
2010. Round your answer to the nearest integer.
ear 975 980 985 990 995 000 005
PI 2.8 0 06.6 30.7 52.4 71.2 94.3
a.
b.
c.
d.
e.
17. Find the sales necessary to break even if the cost C of producing x units is
and the revenue R for selling x units is . Round your answer to the nearest
integer.
a.
b.
c.
d.
e.
18. The resistance y in ohms of 1000 feet of solid metal wire at can be approximated by the
model where x is the diameter of the wire in mils (0.001 in). Use a graphing
utility to graph the model
a. d.
b. e.
c.
19. The resistance y in ohms of 1000 feet of solid metal wire at can be approximated by the
model where x is the diameter of the wire in mils (0.001 in). If the diameter
of the wire is doubled, the resistance is changed by approximately what factor? In determining your answer,
you can ignore the constant –0.37.
a.
b.
c.
d.
e.
1.1 Graphs and Models

Answer Section
1. ANS: C PTS: 1 DIF: Easy REF: Section 1.1
OBJ: Identify the graph of a linear equation MSC: Skill
2. ANS: E PTS: 1 DIF: Easy REF: Section 1.1
OBJ: Identify the graph of a semicircle MSC: Skill
3. ANS: B PTS: 1 DIF: Easy REF: Section 1.1
OBJ: Identify the graph of a quadratic equation MSC: Skill
OBJ: Identify the graph of a cubic equation MSC: Skill
OBJ: Calculate the intercepts of an equation MSC: Skill
7. ANS: D PTS: 1 DIF: Easy REF: Section 1.1
OBJ: Identify the type of symmetry of the graph of an equation MSC: Skill
9. ANS: A PTS: 1 DIF: Easy REF: Section 1.1
OBJ: Identify the type of symmetry of the graph of an equation MSC: Skill
10. ANS: C PTS: 1 DIF: Med REF: Section 1.1
OBJ: Graph a cubic equation in y MSC: Skill
OBJ: Graph a quadratic equation in y MSC: Skill
12. ANS: D PTS: 1 DIF: Med REF: Section 1.1
OBJ: Graph an absolute value equation MSC: Skill
13. ANS: C PTS: 1 DIF: Med REF: Section 1.1
OBJ: Calculate the points of intersection of the graphs of equations MSC: Skill
14. ANS: A PTS: 1 DIF: Easy REF: Section 1.1
OBJ: Write a quadratic model for data using the regression capabilities of a graphing utility
MSC: Application
OBJ: Plot a quadratic model for data using the regression capabilities of a graphing utility
MSC: Application
OBJ: Evaluate a quadratic model in applications MSC: Application
OBJ: Solve for the break-even point in applications MSC: Application
18. ANS: B PTS: 1 DIF: Med REF: Section 1.1
OBJ: Plot a rational model using the capabilities of a graphing utility MSC: Application
OBJ: Interpret a rational model MSC: Application
15 Chapter 1: Preparation for Calculus 1.2 Linear Models and Rates of Change 15
1.2 Linear Models and Rates of Change

Multiple Choice
Identify the choice that best completes the statement or answers the question.
1. Estimate the slope of the line from the graph.
a.
b. 5
c. 2
d.
e.
2. Sketch the line passing through the point (3, 4) with the slope .
a. d.
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regarded in the light of a leader, since his decision seems to have
been esteemed by them as a sort of law; and the perfect
acquiescence of even the most troublesome in the course which he
recommended, is a proof of his predominant influence. The tone and
style of the address itself, also imply that the speaker thought he had
good reason to believe that others were looking to him in particular,
for the decision which should regulate their opinions on this doubtful
question. After Simon Peter, as the great chief of the apostles, had
first expressed his opinion on the question under discussion, and
had referred to his own inspired divine revelations of the will of God
in respect to the Gentiles, Paul and Barnabas next gave a full
account of their operations, and of the signs and wonders with which
God had followed their labors.
After the full exposition made by Paul and Barnabas, of all their
conduct, James arose to make his reply in behalf of the close
adherents of Mosaic forms, and said, “Men and brethren! listen to
me. Simeon has set forth in what manner God did first condescend
to take from the heathen a people for his name. And with this, all the
words of the prophets harmonize, as it is written, ‘After these things I
will turn back, and will rebuild the fallen tabernacle of David; I will
both rebuild its ruins and erect it again, in order that the rest of
mankind may seek out the Lord, together with all the heathen who
are called by my name, saith the Lord who made all things.’ ‘Well
known to God are all his works from eternity.’ So I think that we
ought not to make trouble for those who have turned from the
heathen, to God; but that we should direct them to refrain from things
that have been offered unto idols, and from fornication, and from
what has been strangled, and from blood. For Moses has, from
ancient generations, in these cities, those who make him
known,――his law being read every sabbath day.” This opinion,
formed and delivered in a truly Christian spirit of compromise, seems
to have had the effect of a permanent decision; and the great leader
of the rigid Judaizers, having thus renounced all opposition to the
adoption of the converted heathen into full and open Christian
communion, though without the seals of the Mosaic covenant,――all
those who had originated this vexatious question, ceased their
attempts to distract the harmony of the apostles; and the united
opinions of the great apostolic chief, who had first opened the gates
of Christ’s kingdom to the heathen, and of the eminent defender of
Mosaic forms, so silenced all discussion, that thenceforth these
opinions, thus fully expressed, became the common law of the
Christian churches, throughout the world, in all ages.
This address of James (Acts xv. 13‒21.) may justly be pronounced the most obscure
passage of all that can be found in the New Testament, of equal length,――almost every
verse in it containing some point, which has been made the subject of some dispute.
Schoettgen (quoted by Bloomfield,) thus analyzes this discourse:――“It consists of three
parts;――the Exordium, (verse 13,) in which the speaker uses a form of expression
calculated to secure the good-will of his auditors;――the Statement, (verses 16‒18,)
containing also a confirmation of it from the prophets, and the reason;――the Proposition,
(verses 19‒20,) that the Gentiles are not to be compelled to Judaism, but are only to
abstain from certain things particularly offensive to the spirit of the Mosaic institutions.”
Simeon. (verse 14.) This peculiar form of Peter’s first name, has led some to suppose
that he could not be the person meant, since he is mentioned in all other narratives by the
name of Simon. Wolf imagines that Simon Zelotes must have been the person thus
distinguished, though all the difficulties are the same in his case as in Peter’s. But Simeon
(Συμεων) and Simon are the same name, the latter being only an abridged form, better
suited to the inflections of the Greek than the former.――This preference of the full Hebrew
form was doubtless meant to be characteristic of James, who seems to have been in
general very zealous for ancient Jewish usages in all things.
Has condescended to take. Common translation: “did visit them to take,” &c. This much
clearer translation is justified by the meaning which Bretschneider has given to επισκεπτομαι,
benigne voluit, &c., for which he quotes the Greek of the Alexandrian version.
Harmonize. (verse 15.) The original (συμφωνοῦσιν) refers in the same manner as this
word does to the primary idea of accordance in sound, (symphony,) and thence by a
metonymy is applied to agreement in general. The passage of prophecy is quoted by James
from Amos ix. 11, 12, and accords, in the construction which he puts upon it, much better
with the Alexandrian Greek version, than with the original Hebrew or the common
translations. The prophet (as Kuinoel observes) is describing the felicity of the golden age,
and declares that the Jews will subdue their enemies and all nations, and that all will
worship Jehovah. Now this, James accomodates to the present purpose, and applies to the
propagation of the gospel among the Gentiles, and their reception into the Christian
community. (See Rosenmueller, Acts, xv. 17, for a very full exegesis of this passage.)
Well known to God are all his works. These words have been made the subject of a
great deal of inquiry among commentators, who have found some difficulties in ascertaining
their connection with the preceding part of the discourse. Various new and unauthorized
renderings of the words have been proposed, but have been generally rejected. It seems to
me that the force of the passage is considerably illustrated by throwing the whole emphasis
of the sentence upon the word “all,”――“Known unto God are all his works from the
beginning of ages.” James is arguing on the equal and impartial grace of God, as extended
not only to the Jews, but also to the Gentiles;――not to one nation merely, but to all his
creatures. “Thus saith the Lord who makes (or does) all things.” The original Hebrew of the
prophecy indeed, does not contain this, but that is itself a circumstance which shows that
James had a particular object in this ♦ accommodation of the words to this form and
purpose.
♦ “accomodation” replaced with “accommodation”
So I think, &c. (verse 19.) Hammond and others have attempted to find in the original of
this verb (κρινω) a peculiar force, implying that James announced his decision with a kind of
judicial emphasis, in the character of “Bishop of Jerusalem.” The groundlessness of this
translation is shown by Bloomfield’s numerous references to classical authority for the
simple meaning of “think.” The difficulties in the twentieth verse are so numerous and
weighty, and have been made the subject of such protracted and minute discussions by all
the great commentators, that it would be vain to attempt any account of them here.
The great eminence of James among the apostles is very fully

shown in several incidental allusions made to him in other passages
of the apostolic writings. Thus when Peter, after his miraculous
release from prison, came to the house of Mary the mother of John
Mark, he, at departing from the Christians there assembled, told
them to tell James and the brethren; implying, of course, that James
was altogether the most prominent person among them, and might
justly be considered chief apostle in the absence of Peter; and that
to him any message intended for all, might be appropriately first
addressed. In the same way did the angel, at the resurrection of
Jesus, distinguish Peter among all the apostles, mentioning him
alone by name, as the individual person to whom the divine
message was to be delivered.
But no where is his eminence among the apostles so strongly

marked, as in Paul’s account of his own visits to Jerusalem, and the
incidents connected with them. He there mentions “James, the
brother of our Lord,” in such terms as to show that he must have
been one of the apostles; thus adding a valuable confirmation to the
testimony above adduced in favor of this very point, that James, the
brother of Jesus, was an apostle. Paul’s words are, “Other of the
apostles, (besides Peter,) saw I none, except James, the Lord’s
brother;” an expression which all analogy requires to be construed
into a clear assertion that this James was an apostle. In speaking of
his second visit, fourteen years after, Paul also bears a noble
testimony to the eminence of James, and, what is remarkable, gives
him the very first place among those three whom he mentions by
name. He says, “When James, Cephas, and John, who seemed to
be pillars, perceived the grace that was given to me, they gave to me
and Barnabas the right hand of fellowship.” This very peculiar
arrangement of these three great names, has seemed so strange to
the more stubborn Papists, that they can not believe that the Cephas
here mentioned in the second place, is their great idol, Peter; and
many of them have maintained, in long arguments, that he was not
Peter,――a notion which might seem plausible at first glance, from
the circumstance, that throughout his whole narrative, Paul has been
speaking of Peter by the common Greek form of his surname, while
in this particular passage, he uses the original Hebrew word,
Cephas. But this verbal change is of no consequence whatever,
except as showing that in this connection there was something which
suggested a preference of the Hebrew name, while mentioning him
along with the two other great apostolic chiefs, James and John. And
even this very peculiar promotion of James to the first place, is easily
explained by a consideration of the subject in connection with which
these personages are mentioned. James was unquestionably the
great leader of the sticklers for Mosaic forms; and he is therefore the
most important person to be quoted in reference to Paul’s reception,
while the dissensions about circumcision were raging. Peter, on the
other hand, being himself the great champion of open Gentile
communion, from his having been himself the first of all men to bring
them under the gospel, was, of course, understood to be a favorer of
Paul’s views, of the noble catholic extension of Christianity; and his
name was therefore of really less importance in Paul’s statement,
than the name of James, who was everywhere known as the head of
the circumcision party, and being mentioned as having shown such
respect to Paul, would make it evident that the two Hellenist apostles
were taken into favor by all parties, and heartily commended to the
great work of evangelizing the heathen.
The especially watchful zeal of James, for the preservation of
Mosaic forms, is very distinctly implied in another passage of the
same epistle. He had, in a nobly considerate spirit of compromise,
agreed that it was best to receive all the Gentile converts as
Christian brethren, though they conformed only very partially to the
Mosaic institutions. It was perfectly a matter of common sense, to
every reasonable man, that the progress of the gospel would be
greatly hindered, and almost brought to a stand, among the heathen,
if a minute adherence to all the corporeal observances of the
Levitical code, were required for Christian communion; and James,
though profoundly reverencing all the requirements of his national
religion, was too wise to think of imposing all these rituals upon
those whose whole habits would be at war with the observance of
them, though in heart and in life they might be fully fitted to
appreciate and enjoy the blessings of Christ’s spiritual covenant. He
therefore distinctly expressed his accordance with Peter, in these
general principles of Christian policy, yet, as subsequent events
show, he was by no means disposed to go to all lengths with the
more zealous chief of the apostles, in his readiness to renounce, in
his own person, all the peculiarities of Jewish habits; and seems to
have still maintained the opinion, that the original, pure Hebrew
apostles, should live in the most scrupulous observance of their
religious exclusiveness, towards those whom the Levitical law would
pronounce unclean, and too much polluted with various defilements,
to be the familiar associates of a truly religious Jew. This sentiment
of James appears to have been well known to Peter, who, conscious
of the peculiar rigidity of his great apostolic associate, on these
points, wisely sought to avoid all occasions of needlessly exciting
complaints and dissensions among the chief ministers of the word of
truth. For this reason, as has already been narrated in his life, when
he was at Antioch, though during the first part of his residence there,
he had, without the slightest scruple, gone familiarly and frequently
into the company of the unbelieving Gentiles, eating and drinking
with them, without regard to any liability to corporeal pollutions, that
were against the rules of Levitical purity,――yet when some persons
came down from ♦ Jerusalem, from James, he entirely withdrew
himself, all at once, within the strict bounds of Mosaic observances.
Perhaps these visitors from James had been specially instructed by
him to note the demeanor of Peter, and to see whether, in his zeal
for removing all obstruction out of the way of the Gentile converts, he
might not forget what was due to his own character as a descendant
of Abraham, and a disciple of him who so faithfully fulfilled all the
righteousness of the law. However this might be, Peter’s actions
plainly expressed some dread of offending James, and those who
came from him; else he certainly would not have refrained, in this
remarkable manner, from a course of conduct, which he had before
followed unhesitatingly, as though he had not the slightest doubt of
its perfect moral propriety; and the conclusion is reasonable, that he
now changed his demeanor, only from views of expediency, and a
regard to the jealous sensitiveness of his great associate, on points
of Levitical law.
♦ “Jerasalem” replaced with “Jerusalem”
his apostolic office.
From these and other passages, implying a great eminence of

James in the direction of the plans of evangelization, it is evident,
that, in the absence of Peter, he must have been the most important
person among the apostles at Jerusalem; and after the permanent
removal of the commissioned apostolic chief, to other and wider
fields of action, his rank, as principal person among all the ministers
of Christ in Jerusalem, must have been very decidedly established.
From this circumstance has originated the notion that he was “bishop
of Jerusalem;” and this is the title with which the later Fathers have
attempted to decorate him,――as if any honor whatever could be
conferred on an apostle, by giving him the title of a set of inferior
ministers appointed by the original commissioned preachers of
Christ, to be merely their substitutes in the instruction and
management of those numerous churches which could not be
blessed by the presence of an apostle, and to be their successors in
the supreme earthly administration of the affairs of the Christian
community, when the great founders had all been removed from their
labors, to their rest. How nearly the duties performed by James
corresponded to the modern episcopal function, it is utterly
impossible to say, for the simple reason that not the slightest record
of his actions is left, to which references can be made, on this
interesting question. That he was the most eminent of the apostles
resident at Jerusalem, is quite clear; and that by him, under these
circumstances, were performed the great proportion of the pastoral
duties among the believers in that city, may be most justly supposed;
and his influence over Christian converts would by no means be
limited by the walls of the Holy city. In his apostolic functions, he, of
course, became known to all resorting to that place; and his faithful
and eminent ministry in the capital of the Jewish religion would
extend not only his fame, but the circle of his personal
acquaintances, throughout all parts of the world, from which pilgrims
came to the great annual festivals in Jerusalem. His immense
apostolic diocese, therefore, could not be very easily bounded, nor
was it defined with any exactness, to prevent it from running into the
limits of those divisions of the fields of duty, in which Peter, Paul,
John and others, had been more especially laboring. His influence
among the Jews in general, (whether believers in Christ or not,)
would, from various accounts, appear to have been greater than that
of any other apostle; and this, combined with the circumstances of
his location, would seem to entitle him very fairly to the rank and
character of the apostle of the “Dispersion.” This was a term
transferred from the abstract to the concrete sense, and was applied
in a collective meaning to the great body of Jews in all parts of the
world, through which they were scattered by chance, choice, or
necessity.
Bishop of Jerusalem. The first application of this title to James, that appears on record,
is in Eusebius, who quotes the still older authority of Clemens Alexandrinus. (Church
History, II. 1.) The words of Eusebius are, “Then James, who was called the brother of our
Lord, because he was the son of Joseph, and whom, on account of his eminent virtue,
those of ancient times surnamed the Just, is said to have first held the chair of the bishopric
of Jerusalem. Clemens, in the sixth book of his Institutes, distinctly confirms this. For he
says that ‘after the Saviour’s ascension, although the Lord had given to Peter, James, and
John, a rank before all the rest, yet they did not therefore contend among themselves for
the first distinction, but chose James the Just, to be bishop of Jerusalem.’ And the same
writer, in the seventh book of the same work, says these things of him, besides: ‘To James
the Just, and John, and Peter, did the Lord, after the resurrection, grant the knowledge, [the
gnosis, or knowledge of mysteries,] and these imparted it to the other disciples.’”
In judging of the combined testimony of these two ancient writers, it should be observed
that it is not by any means so ancient and direct as that of Polycrates, on the identity of
Philip the apostle, and Philip the deacon, which these very Fathers quote with assent. Nor
can their opinion be worth any more in this case than in the other. On no point, where a
knowledge of the New Testament, and a sound judgment are the only guides, can the
testimony of the Fathers be considered of any value whatever; for the most learned of them
betray a disgraceful ignorance of the Bible in their writings; nor can the most acute of them
compare, for sense and judgment, with the most ordinary of modern commentators. The
whole course of Patristic theology affords abundant instances of the very low powers of
these writers, for the discrimination of truth and falsehood. The science of historical criticism
had no existence among them――nor indeed is there any reason why they should be
considered persons of any historical authority, except so far as they can refer directly to the
original sources, and to the persons immediately concerned in the events which they
record. On all matters of less unexceptionable authority, where their testimony does not
happen to contradict known truth or common sense, all that can be said in their favor, is,
that the thing thus reported is not improbable; but all supplements to the accounts given in
the New Testament, unless they refer directly to eye-witnesses, may be pronounced very
suspicious and wholly uncertain. In this case, Eusebius’s opinion that James, the brother of
our Lord was the son of Joseph, is worth no more than that of the latest commentator;
because he had no more historical aids than the writers of these days. Nor is the story of
Clemens, that James was bishop of Jerusalem, worth any more; because he does not refer
to any historical evidence.
his epistle.
Noticing some peculiar circumstances in the condition of his

countrymen, throughout this wide dispersion, the apostle addressed
to them a written exhortation, suited to their spiritual necessities. In
the opening, he announces himself simply by the title of “James, the
servant of Jesus Christ,” not choosing to ground any claim for their
respect or obedience on the accidents of birth or relationship, but on
the mere character of one devoted to the cause of Christ for life and
for death,――and entitled, by the peculiar commission of his Lord, to
teach and direct his followers in his name. In consequence of this
omission of the circumstance of relationship, a query has been even
raised whether the author of this epistle could really be the same
person as the brother of Jesus. But a trifle of this kind can never be
allowed to have any weight in the decision of such a question. He
directs himself, in general terms, to all the objects of his extended
apostolic charge;――“to the twelve tribes that are in the Dispersion.”
A brief review of the contents of the epistle will furnish the best
means of ascertaining its scope and immediate object, and will also
afford just ground for tracing the connection, between the design of
the apostle and the remarkable events in the history of those times,
which are recorded by the other writers of that age. He first urges
them to persevere in faith, without wavering or sinking under all the
peculiar difficulties then pressing on them; and refers them to God as
the source of that wisdom which they need for their direction. From
him alone, all good proceeds; but no sin, nor temptations to sin. The
cause of that, lies in man himself: let him not then blasphemously
ascribe his evil dispositions nor the occasions of their development,
to God; but seeking wisdom and strength from above, let him resist
the tempter:――blessed is the man that thus endures and
withstands the trial. He next points out to them the utter
worthlessness of all the distinctions of rank and wealth among those
professing the faith of Jesus. Such base respect of persons on the
score of accidental worldly advantages, is denounced, as being
foreign to the spirit of Christianity. True religion requires something
more than a profession of faith; its substance and its signs are the
energetic and constant practice of virtuous actions, and it allows no
dispensations or excuses to any one. He next dwells especially on
the high responsibilities of those who assume the office of teaching.
The tongue requires a most watchful restraint, lest passion or haste
pervert the advantages of eminence and influence, into the base
instruments of human wrath. The true manifestations of religious
knowledge and zeal, must be in a spirit of gentleness, forbearance,
and love,――not in the expressions of hatred, nor in cursing. But of
this pure, heavenly spirit, their late conduct had shown them to be
lamentably destitute. Strifes, tumults, and bitter denunciations, had
betrayed their un-Christian character. They needed therefore, to
humbly seek this meek spirit from God, and not proudly to assume
the prerogatives of judgment and condemnation, which belonged to
Him alone. His condemnation was indeed about to fall on their
country. With most peculiar ruin would it light on those now reveling
in their ill-gotten riches, and rejoicing in the vain hope of a perpetual
prosperity. But let the faithful persevere, cheered by the memory of
the bright examples of the suffering pious of other days, and by the
hope of the coming of their Lord, whose appearance in glory and
judgment, would soon crown their fervent prayers. Meanwhile,
supported by this assurance, let them continue in a virtuous course,
watching even their words, visiting the sick in charity and mercy, and
all exhorting and instructing each other in the right way.
The peculiar difficulties of the times here referred to, are――a

state of bloody intestine commotion, disturbing the peace of society,
and desolating the land with hatred, contention and murder;――a
great inequality of condition, in respect to property,――some
amassing vast wealth by extortion, and abusing the powers and
privileges thereby afforded, to the purposes of
tyranny,――condemning and killing the just;――a perversion of laws
for the gratification of private spite;――and everywhere a great
occasion for good men to exercise patience and faith, relying upon
God alone, for the relief of the community from its desperate
calamities. But a prospect was already presented of a consummation
of these distracting troubles, in the utter ruin of the wicked; a change
in the condition of things was about to occur, which would bring
poverty and distress upon the haughty oppressors, who had heaped
treasure together only for the last days. The brethren therefore, had
but a little time to wait for the coming of the Lord. Both of these two
latter expressions point very clearly at the destruction of
Jerusalem,――for this is the uniform reference which these terms
had, in those days, among the Christians. Jesus had promised his
chosen disciples, that their generation should not pass away, till all
those awful calamities which he denounced on the Jewish state,
should be fulfilled; and for this event all his suffering followers were
now looking, as the seal of the truth of Christ’s word. Searching in
the history of the times, a few years previous to that final desolation,
it is found in the testimony of impartial writers, that these were the
too faithful details of the evils which then raged in Palestine. “For,
under Felix, and again under Portius Festus, desperate patriots
marched through the country, in whole bodies, and forcibly tore away
with them the inhabitants of open places, and if they would not follow
them, set fire to the villages, and enacted bloody scenes. They even
made their appearance in the capital and at the feasts, where they
mixed among the crowd of people, and committed many secret
assassinations with concealed weapons. As to that which regards
the external circumstances and the civil condition of the Jews and
Jewish Christians, they were far from being agreeable. The praetors,
under all manner of pretexts, made extortions, and abused their legal
authority for the sake of enriching themselves; a person was obliged
to purchase with money his liberation from their prisons, as well as
his safety and his rights; he might even purchase a license to commit
crimes. In this state, under these circumstances, and in this degree
of civil disorder, the author might probably have regarded his
countrymen; for, although he wrote to the whole world, yet his native
land passed more immediately before his eyes.”
For the sources, and for the minuter proofs and illustrations of these views, see Hug’s
Introduction, as translated by Wait, Vol. II. §§ 148‒159.
In the immediate consideration of all these present iniquities and

coming desolations, he wrote to prepare the believing Jews, in
Palestine more particularly, but also throughout the world, for the
overwhelming consummation of their nation’s destiny. Terrible as
would be this doom, to the wicked, and mournful as would be these
national desolations, to all, the righteous should find consolations in
the peaceful establishment of the spiritual kingdom of their Lord,
over the ruins of the dominion of his murderers,――of those who
had “condemned and killed the just One, though he did not resist
them.” But in all these awful signs, should the faithful see the
forewarned coming of the Son of Man; and as he himself told his
chosen apostles, “then should they lift up their heads; for their
redemption drew nigh.”
Besides these external troubles, there were others of a different

character, arising and existing solely among those who professed
the religion of Christ. The instructions given by Paul, in reference to
the absolute necessity of faith, and the insufficiency of a mere formal
routine of religious duties, had been most grossly perverted into a
warrant for the all-sufficiency of a mere belief, as the means of
salvation;――an error by no means limited in its mischievous
existence, to the days of the apostles, but so comfortable to the
minds of mere religious formalists, in all ages of Christianity, that a
new revelation, like that here made by James, though directly
repeated through every century of the Christian era, would be
equally vain, for the prevention or the remedy of this never-dying
heresy. All the words of James on the subject of faith and works, are
evidently aimed at the refutation of those who had taken advantage
of the opinions which Paul had expressed, on the same subjects; but
which were expressed with a totally different reference, being stated
not generally nor abstractly, but in application to some particular
dogmatic errors. James, after distinctly condemning the “unlearned
and unstable, who thus wrested to their own destruction the things
hard to be understood in the writings of Paul,” next attacks certain
persons who, without being authorized or qualified, had assumed the
station and responsibility of religious teachers. Many persons taking
up the office of instructors in this manner, had caused great
confusion, by using their hasty tongues, in mere polemic and
denunciatory discourse, condemning and cursing, in unmeasured
terms, those who differed from them in opinion. These he rebukes,
as thus “giving occasion for offense and error to all;” and sets forth
the character of that true wisdom which comes from above, and
which is peaceable, “sowing the fruit of righteousness in peace.”
Many teachers. In order to understand this reference, it should be noticed that the word
masters in the common translation of chap. iii. verse 1, of this epistle, is not to be taken in
the common modern sense, but in that of “religious teachers.” The original is not Κυριοι
(Kurioi,) “Lords,” “Masters,”――but διδασκαλοι (didaskaloi,) “teachers.” The translators
probably intended it only in the latter sense; for the word “Master” really has that meaning in
such connections, in good authors of that age; and even at this day, in England, the same
usage of the word is very common, though almost unknown in this country, except in
technical phrases.
his death.
The epistle was probably the last great act of his life. No record,
indeed, of any of his labors, except this living instance, exists of his
later years; but there is certain ground for supposing that his
residence in Jerusalem was characterized by a steady course of
apostolic labors, in the original sphere of action, to which the twelve
had first confined themselves for many years. When, by the special
calls of God, in providences and in revelations, one and another of
the apostles had been summoned to new and distant fields, east,
west, north and south, “preaching repentance and remission of sins,
in his name, among all nations, beginning at Jerusalem,” and
bearing witness of his works, thence, “through Judea, and Samaria,
and unto the uttermost part of the earth,” there was still needed one,
who, highly “indued with power from on high,” might remain in that
city to which all the sons of Israel, throughout the world, looked as
the fountain of religious light. There too was the scene of the first
great triumphs of the Christian faith, as well as of the chief toils, the
trials, and the death of the great founder himself. All these
circumstances rendered Jerusalem still an important post to the
apostles; and they therefore left on that station the apostle, whose
steady courage in the cause of Christ, and blameless yet jealous
conformity to the law of Moses, fitted him at once for the bold
maintenance of his Master’s commission, and for the successful
advancement of the gospel among the faithful believers of the
ancient covenant. Thus James continued at Jerusalem throughout
his life, being kept at this important station, perhaps on account of
his age, as well as for his fitness in other respects; as there is some
reason to think that he was older than those more active apostles
who assumed the foreign departments of the work. His great weight
of character, as evinced in the council of the apostles, and by the
fear which Peter showed of offending him, very naturally gives the
idea of a greater age than that of the other apostles; and this notion
is furthermore confirmed by the circumstance that the brethren of
Jesus, among whom this apostle was certainly included, are
mentioned as assuming an authority over their divine relation, and
claiming a right to control and direct his motions, which could never
have been assumed, according to the established order of Jewish
families, unless they had been older than he. It is therefore a rational
supposition, that James was one of the oldest, perhaps the oldest, of
the apostles; and at any rate he appears to have been more
advanced in life than any of those who are characterized with
sufficient distinctness to offer the means of conjecture on this point.
From the high charge of this great central apostolic station, in

which he had, through a course of more than twenty-five years,
accumulated the ripe honors of a “righteous” name upon his hoary
head, James was now called to end a career, which so much
resembled that of the ancient prophets, by a death equally
assimilated to the bloody fate to which so many of them had been
doomed by the subjects of their reproofs. The fact and
circumstances of his death are given on an authority so blameless
and disinterested as not to admit of dispute; nor is there any thing in
the narrative which can throw the slightest suspicion upon it. The
eminent Jewish historian, Josephus, himself a resident in Jerusalem
at that time, and an eye-witness of these events, and acquainted by
sight and fame, at least, with James, has given a clear account of
the execution of this apostle, which can best evince its own merit by
being given entire.
The account which Josephus has given, shows that the death of
James, must have happened during Paul’s imprisonment, and is
delivered in the following words:――“The emperor, being informed of
the death of Festus, sent Albinus to be prefect of Judea. But the
younger Ananus, who, as we said before, was made high priest, was
haughty in his behavior, and very ambitious. He was also of the sect
of the Sadducees, who, as we have also observed before, are above
all other Jews severe in their judicial sentences. This then being the
temper of Ananus, he, thinking he had a convenient opportunity,
because Festus was dead, and Albinus was not yet arrived, called a
council, and brought before it James, brother of Jesus, who was
called Christ, with several others, where they were accused of being
transgressors of the law, and stoned to death. But the most
moderate men of the city, who were also the most learned in the
laws, were offended at this proceeding. They sent therefore privately
to the king, and entreated him to give orders to Ananus to abstain
from such conduct in future. And some went to meet Albinus, who
was coming from Alexandria, and represented to him, that Ananus
had no right to call a council without his permission. Albinus,
approving of what they said, wrote a very severe letter to Ananus,
threatening to punish him for what he had done. And king Agrippa
took away from him the priesthood, after he had possessed it three
months, and appointed in his stead Jesus, the son of Damnaeus.”
From this account of Josephus we learn, that James,
notwithstanding he was a Christian, was so far from being an object
of hatred to the Jews, that he was rather beloved and respected. At
least his death excited very different sensations from that of the first
James; and the Sadducean high priest, at whose instigation he
suffered, was punished for his offense by the loss of his office.
This translation is taken from Marsh’s Michaelis, (Introduction, Vol. IV. pp. 287, 288.) The
original is in the Jewish Antiquities of Josephus. (XX. ix. 1.)
This however, is not the statement which the early Christian

writers give of the death of James the Just; but from the oldest
historian of the church, is derived another narrative, so highly
decorated with minute particulars, that while it is made very much
more interesting than the concise and simple account given by
Josephus, it is at the same time rendered altogether suspicious by
the very circumstance of its interesting minuteness. Josephus had
no temptation whatever to pervert the statement. He gives it in terms
strongly condemnatory of the whole transaction; but the Christian
writers, as they have shown in other such instances, are too often
disposed to sacrifice truth, for the sake of making a story whose
incidents harmonize best with their notions of a desirable martyrdom.
The story however, deserves a place here, both for the sake of a fair
comparison, and on account of its own interesting character.
“James, the brother of our Lord, surnamed the Just, was holy from
his mother’s womb. He drank neither wine, nor strong drink; nor ate
any creature wherein was life. There never came a razor upon his
beard;――he anointed not himself with oil, neither did he use a bath.
To him only it was lawful to enter into the holy of holies. He wore no
woolen, but only linen garments; and entered the temple alone,
where he was seen upon his knees, supplicating for the forgiveness
of the people, till his knees became hard, and covered with a callus,
like those of a camel. On account of his eminent righteousness, he
was called the Just, and Oblias, which signifies ‘the people’s
fortress.’ Then, after describing the divisions among the people
respecting Christianity, the account states, that all the leading men
among the Scribes and Pharisees, came to James, and entreated
him to stand up on the battlements of the temple, and persuade the
people assembled at the passover, to have juster notions concerning
Jesus; and that, when thus mounted on the battlements, he cried
with a loud voice, ‘Why do ye question me about Jesus, the Son of
Man? He even sits in heaven, at the right hand of great power, and
will come in the clouds of heaven.’ With this declaration, many were
satisfied, and cried ‘Hosanna to the Son of David.’ But the
unbelieving Scribes and Pharisees, mortified at what they had done,
produced a riot; for they consulted together, and then cried out, ‘Oh!
oh! even the Just one is himself deceived.’ They went up, therefore,
and cast down the Just, and said among themselves, ‘Let us stone
James the Just.’ And they began to stone him, for he did not die with
his fall; but turning, he kneeled, saying, ‘I entreat, O Lord God the
Father, forgive them, for they know not what they do.’ And while they
were stoning him, one of the priests, of the sons of Rahab, spoken of
by Jeremiah the prophet, cried out, ‘Cease; what do ye? Justus
prays for us.’ But a certain one among them, a fuller, took a lever,
such as he had used to squeeze garments, and smote Justus on the
head. Thus he suffered martyrdom; and they buried him in that
place, and his grave-stone yet remains near the temple.”
This story is from Hegesippus, as quoted by Eusebius, to whom alone we owe its
preservation,――the works of the original author being all lost, except such fragments,
accidentally quoted by other writers. The translation I have taken from the MS. of the Rev.
Dr. Murdock, to whose research I am already so much indebted in similar instances.
The comments of Michaelis on these two testimonies, may be appropriately subjoined.

(Introduction, Vol. IV. pp. 288, 291. Marsh’s translation.)
“The account given by Hegesippus, contains an intermixture of truth and fable; and in
some material points contradicts the relation of Josephus, to ♦which no objection can be
made. It confirms however the assertion, that James was in great repute among the Jews,
even among those who did not believe in Christ; and that they paid him much greater
deference than we might suppose they would have shown to a Christian bishop, and a
brother of Christ, whom they had crucified. Many parts of the preceding account are
undoubtedly fabulous, especially that part which relates to the request of the Jews, that
James would openly declare from the battlements of the temple, that Jesus was not the
Messiah. Indeed, if this were true, it would not redound to his honor; for it would imply that
he had acted with duplicity, and not taken a decided part in favor of Christianity, or the Jews
could never have thought of making such a request. But that a person, who was the head of
the church in Jerusalem, should have acted such a double part as to leave it undecided
what party he had embraced, and that too for thirty years after the ascension, is in itself
almost incredible. It is inconsistent likewise with the relation of Josephus, and is virtually
contradicted both by Paul and by Luke, who always speak of him with the utmost respect,
and have no where given the smallest hint, that he concealed the principal doctrines of the
Christian religion.”
♦ “whieh” replaced with “which”
Thus gloriously ended the steady, bright career of “the second

apostolic martyr.” Honored, even by the despisers of the faith and
haters of the name of Christ, with the exalted title of “the just,” he
added the solemn witness of his blood, to that of his divine brother
and Lord, and to that of his young apostolic brother, whose name
and fate were equally like his,――a testimony which sealed anew
the truth of his own record against the sins of the oppressors,
published in his last great earthly work:――“Ye have condemned
and killed the just; yet he doth not resist you.”
SIMON ZELOTES.
his name.
The ever-recurring difficulty about the distinctive appellations of

the apostles, forms the most prominent point of inquiry in the life of
this person, otherwise so little known as to afford hardly a single
topic for the apostolic historian. The dispute here indeed involves no
question about personal identity, but merely refers to the coincidence
of signification between the two different words by which he is
designated in the apostolic lists, to distinguish him from the illustrious
chief of the twelve, who bore the same name with him. Matthew and
Mark in giving the names of the apostles,――the only occasion on
which they name him,――call him “Simon the Cananite;” but Luke, in
a similar notice, mentions him as “Simon Zelotes;” and the question
then arises, whether these two distinctive appellations have not a
common origin. In the vernacular language of Palestine, the word
from which Cananite is derived, has a meaning identical with that of
the root of the Greek word Zelotes; and hence it is most rationally
concluded, that the latter is a translation of the former,――Luke, who
wrote entirely for Greeks, choosing to translate into their language a
term whose original force could be apprehended only by those
acquainted with the local circumstances with which it was connected.
The name Zelotes, which may be faithfully translated by its English
derivative, Zealot, has a meaning deeply involved in some of the
most bloody scenes in the history of the Jews, in the apostolic age.
This name, or rather its Hebrew original, was assumed by a set of
ferocious desperadoes, who, under the honorable pretense of a holy
zeal for their country and religion, set all law at defiance, and
constituting themselves at once the judges and the executors of
right, they went through the land waging war against the Romans,
and all who peacefully submitted to that foreign sway. This sect,
however, did not arise by this name until many years after the death
of Jesus, and there is no good reason to suppose that Simon derived
his surname from any connection with the bloody Zealots who did
their utmost to increase the last agonies of their distracted country,
but from a more holy zeal displayed in a more righteous manner. It
may have been simply characteristic of his general conduct, or it
may have referred to some particular occasion in which he decidedly
evinced this trait of zeal in a righteous cause.
The Cananite.――In respect to this name, a most absurd and unjustifiable blunder has
stood in all the common versions of it, which deserves notice. This is the representation of
the word in the form, “Canaanite,” which is a gross perversion of the original. The Greek
word is Κανανιτης, (Kananites,) a totally different word from that which is used both in the
New Testament, and in the Alexandrian version of the Old, to express the Hebrew term for
an inhabitant of Canaan. The name of the land of Canaan is always expressed by the
aspirated form, Χανααν, which in the Latin and all modern versions is very properly
expressed by “Chanaan.” In Matthew xv. 22, where the Canaanitish woman is spoken of,
the original is Χαναναια, (Chananaia,) nor is there any passage in which the name of an
inhabitant of Canaan is expressed by the form Κανανιτης, (Cananites,) with the smooth K,
and the single A. Yet the Latin ecclesiastic writers, and even the usually accurate Natalis
Alexander, express this apostle’s name as “Simon Chananaeus,” which is the word for
“Canaanite.”
The true force and derivation of the word is this. The name assumed in the language of
Palestine by the ferocious sect above mentioned, was derived from the Hebrew primitive ‫קנא‬
(Qana or Kana,) and thence the name ‫( קנני‬Kanani) was very fairly expressed, according to
the forms and terminations of the Greek, by Κανανιτης, (Kananites.) The Hebrew root is a
verb which means “to be zealous,” and the name derived from it of course means, “one who
is zealous,” of which the just Greek translation is the word Ζηλωτης, (Zelotes,) the very
name by which Luke represents it in this instance. (Luke vi. 15; Acts i. 13.) One of these
names is, in short, a mere translation of the other,――nor is there any way of evading this
construction, except by supposing that Luke was mistaken in supposing that Simon was
called “the Zealot,” being deceived by the resemblance of the name “Cananites” to the
Hebrew name of that sect. But no believer in the inspiration of the gospel can allow this
supposition. Equally unfounded, and inconsistent with Luke’s translation, is the notion that
the name Cananite is derived from Cana the village of Galilee, famous as the scene of
Christ’s first miracle.
The account given in the Life of Matthew shows the character of this sect, as it existed in
the last days of the Jewish state. Josephus describes them very fully in his history of the
Jewish War, (iv. 3.) Simon probably received this name, however, not from any connection
with a sect which arose long after the death of Christ, but from something in his own
character which showed a great zeal for the cause which he had espoused.
his history.
No very direct statement as to his parentage is made in the New
Testament; but one or two incidental allusions to some
circumstances connected with it, afford ground for a reasonable
conclusion on this point. In the enumeration which Matthew and
Mark give of the four brothers of Jesus, in the discourse of the
offended citizens of Nazareth, Simon is mentioned along with
James, Juda and Joses. It is worthy of notice, also, that on all the
apostolic lists, Simon the apostle is mentioned between the brothers
James and Juda; an arrangement that can not be accounted for,
except by supposing that he was also the brother of James. The
reason why Juda is distinctly specified as the brother of James, while
Simon is mentioned without reference to any such relationship, is,
doubtless, that the latter was so well known by the appellation of the
Zealot, that there was no need of specifying his relations, to
distinguish him from Simon Peter. These two circumstances,
incidentally mentioned, may be considered as justifying the
supposition, that Simon Zelotes was the same person as Simon the
brother of Jesus. In this manner, all the old writers have understood
the connection; and though such use is no authority, it is worth
mentioning that the monkish chroniclers always consider Simon
Zelotes as the brother of Juda; and they associate these two, as
wandering together in eastern countries, to preach the gospel in
Persia and Mesopotamia. Others carry him into much more
improbable wanderings. Egypt and Northern Africa, and even Britain,
are mentioned as the scenes of his apostolic labors, in the ingenious
narratives of those who undertook to supply almost every one of the
nations of the eastern continent with an apostolic patron saint. All
this is very poor consolation for the general dearth of facts in relation
to this apostle; and the searcher for historical truth will not be so well
satisfied with the tedious tales of monkish romance, as with the
decided and unquestionable assurance, that the whole history of this
apostle, from beginning to end, is perfectly unknown, and that not
one action of his life has been preserved from the darkness of an
utterly impenetrable oblivion.

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1 Chapter 1: Preparation of Calculus 1.

1 Graphs and Models 1

1.1 Graphs and Models

1. Which of the following is the correct graph of ?

2. Which of the following is the correct graph of ?

3. Which of the following is the correct graph of ?

4. Which of the following is the correct graph of ?

5. Find all intercepts:

a. x-intercepts: ( ,0), ( ,0); y-intercepts: (0, ), (0, 3)

a. x-intercepts: (–8, 0), (8, 0); no y-intercept

a. symmetric with respect to the origin

a. symmetric with respect to the origin

10. Sketch the graph of the equation:

b. e. none of the above

11. Sketch the graph of the equation:

12. Sketch the graph of the equation:

b. e. none of the above

13. Find the points of intersection of the graphs of the equations:

ear 975 980 985 990 995 000 005

PI 7.8 0.6 03.6 30.7 52.4 70.5 92.5

ear 975 980 985 990 995 000 005

PI 5.5 0.6 05.5 35.5 60.5 72.5 50.5

ear 975 980 985 990 995 000 005

PI 2.8 0 06.6 30.7 52.4 71.2 94.3

utility to graph the model

1.1 Graphs and Models

1.2 Linear Models and Rates of Change

1. Estimate the slope of the line from the graph.

♦ “accomodation” replaced with “accommodation”

The great eminence of James among the apostles is very fully

But no where is his eminence among the apostles so strongly

♦ “Jerasalem” replaced with “Jerusalem”

his apostolic office.

From these and other passages, implying a great eminence of

Noticing some peculiar circumstances in the condition of his

The peculiar difficulties of the times here referred to, are――a

In the immediate consideration of all these present iniquities and

Besides these external troubles, there were others of a different

From the high charge of this great central apostolic station, in

This however, is not the statement which the early Christian

The comments of Michaelis on these two testimonies, may be appropriately subjoined.

♦ “whieh” replaced with “which”

Thus gloriously ended the steady, bright career of “the second

The ever-recurring difficulty about the distinctive appellations of

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