REL A 250 Unit #3

What is the correct title of Matthew?

"The Testimony of Matthew"

Antinomian

"against the law;" gnostics adopted the antinomian view; they held that the grace of Christ, once received, negated a need to keep the commandments

Anti-

"against" or "in place of" or "as a substitute for"

Ex nilhio

"created out of nothing"

firmament

"expanse"

What does "Bethany" mean?

"house of poor" or "house of sick"

The Beatitudes are...

"interrelated and progressive"

What does "beatus" mean?

"to be fortunate" "to be happy" "to be blessed"

Eisegesis

"to lead or guide in;" the interpretation of scriptural text based on a subjective, non-analytical reading

Exegesis

"to lead or guide out;" the explanation of scriptural text based on careful and objective analysis

Docetism

"to seem" or "apparition" or "phantom;" docetists determined that Jesus did not have a real or natural body during mortality, it only appeared that He did

Mystery

"to shut the mouth (the idea of silence imposed by initiation into religious rites)"

BD: Demetrius

(1) A silversmith of Ephesus who, in fear for his trade, led a tumult against Paul (Acts 19:24-41); see Diana. (2) A Christian commended by John (3 Jn. 1:12).

BD: Antioch

(1) In Syria, an important city on the Orontes, founded 300 B.C. by Seleucus Nicator; in New Testament times the third city in the Roman Empire. It was the chief meeting point of East and West and a most disreputable city. During Paul's life it was a center of gentile Christianity (Acts 6:5; 11:19-30; 13:1; 14:26; 15:22-35; 18:22; Gal. 2:11). (2) In Pisidia, a Phrygian city in the Roman province of Galatia (Acts 13:14; 14:19-21; 2 Tim. 3:11).

BD: Ananias

(1) Punished for lying (Acts 5:1-6). (2) A Christian disciple at Damascus who baptized Paul (Acts 9:10-18; 22:12). (3) The high priest before whom Paul was brought by Caesar Lysias and who was one of Paul's accusers at the hearing before Felix (Acts 23:2-5; 24:1). An evil person, he was finally murdered by the populace during a disturbance in Jerusalem.

The Book of Matthew

42% Exclusive; Matthew was a Publican; written to a Jewish audience; fulfillment of OT prophecy; Exclusive: -wise men, star in the east -flight into Egypt -slaying of Bethlehem children -sermon on the mount

The Book of Luke

59% Exclusive; Luke was either a Gentile or a Diasporic Jew; written to a Gentile named Theophilus; main emphasis was on individual salvation and the universality of Jesus' teachings so he included a lot of parables,; received much of his information by interviewing eyewitnesses and from Paul Exclusive: -visits of Gabriel to Mary -birth of Jesus and John the Baptist, circumcision, Simeon's prophecies -Jesus at the temple -bloody sweat (and other attention to illness and medical terms) -discussion w/ thief about paradise -eating fish and honey after the resurrection -women stories

The Book of Mark

7% Exclusive; Mark served as an interpreter for Peter (so Peter was probably the chief source of information); emphasized the "doings" of Jesus (so no long sermons but lots of miraculous events); written to the Gentile saints (most likely the Romans); imposed his own order of events; probably the 1st gospel book written Exclusive: -young man wearing a sheet -signs that follow the believers -explanation of Jewish terms and phrases -Jesus is a carpenter

The Book of John

92% Exclusive; written to Jew and Gentile members; emphasized Jesus' Judean ministry; emphasis was on Jesus as the Son of God and that belief in Him would yield new life; long discourses; most Jewish of all the Gospels; Exclusive: -no mention of the virgin birth -no parables, but two allegories: The Good Shepherd & The Vine and Branches -The Bread of Life, living water, Light of the World, , the Holy Ghost, prayer in the garden -marriage at Cana, Nicodemus, clearing the temple, woman at the well, curing the nobleman's son, curing impotent man at the pool, healing of man born blind, raising of Lazarus, piercing of Jesus' side -Call of 4 disciples, washing of feet, Thomas the doubter, promise of John's tarrying, emphasis on Philip

BD: Synagogue

A Jewish meetinghouse for religious purposes. The furniture was generally simple, consisting of an ark containing the rolls of the law and other sacred writings, a reading desk, and seats for the worshippers. Its affairs were managed by the local council of elders, who decided who should be admitted and who should be excluded (Luke 6:22; John 9:22; 12:42; 16:2). The most important official was the Ruler of the Synagogue (Mark 5:22; Luke 13:14), who was generally a scribe, had care of the building, and superintended the various services. There was also an attendant who performed clerical duties (Luke 4:20). The Sabbath morning service was the most important in the week and included a fixed lesson (Num. 15:37-41; Deut. 6:4-9; 11:13-21) and two lessons for the day, one from the law and the other from the prophets. A sermon was generally preached in explanation of one of the lessons (Luke 4:17; Acts 13:15). The existence of synagogues in every town in which Jews were living, both in Palestine and elsewhere, was a great help to the spread of the gospel, early Christian missionaries being generally able to get a hearing there (see Acts 13:5, 14; 14:1; 17:1, 10; 18:4), and the synagogue worship provided in many respects a model for early Christian worship.

BD: Gamaliel

A Pharisee, a doctor of the law, held in honor with all the people (Acts 5:34). He was a celebrated Jewish teacher who belonged to the more liberal school. His influence carried great weight in the Sanhedrin (5:35-40). Paul had been one of his pupils (22:3).

BD: Philippi

A city of Macedonia, founded by Philip, father of Alexander the Great; visited by Paul (Acts 16:12-40; 20:6; see also Philip. 1:1; 1 Thes. 2:2). It is described as a Roman "colony"; it contained a body of Roman citizens, placed there for military purposes, governed directly from Rome and independent of provincial governors and local magistrates. The church there was mainly gentile, there being no Jewish synagogue. Paul's visit was memorable for his assertion of his rights as a Roman citizen (Acts 16:37). The converts were afterwards generous in their contributions toward his support (Philip. 4:15).

Sapphira and Ananias

A couple which withheld money from the Lord and dropped dead.

BD: Galatia

A district in the center of Asia Minor, inhabited by tribes from Gaul who settled there in the 3rd century B.C. (Galatia was also the Greek name for Gallia, or Gaul.) It was visited by Paul on his second and third journeys (Acts 16:6; 18:23). Some scholars think that Paul and Luke regarded the cities of Antioch, Iconium, Lystra, and Derbe, visited by Paul on his first journey, as part of Galatia, and that it was to these towns that the epistle to the Galatians was addressed. They formed (with the exception of Iconium) part of the Roman province of Galatia but in popular speech were generally regarded as belonging to Pisidia or Lycaonia.

BD: Diana

A goddess, in whose honor a temple was erected at Ephesus (Acts 19:24-41) (see Ephesus). The Ephesians called her Artemis and regarded her as the source of the fruitful and nurturing powers of nature, and so the image in the temple (said to have fallen from heaven) represented her with many breasts. The lower part of the figure was swathed like a mummy. The silversmiths at Ephesus did a large trade in silver "shrines for (or of) Diana." These were probably representations of the goddess seated in a niche or under a canopy. A good many works of art of this kind in marble and terra-cotta have been discovered at Ephesus. They were either placed in the temple or taken home by the worshipper.

BD: Abba

A personal, familial term for "father" as used in Hebrew. It is Aramaic for father and in Talmudic times was used as a title of honor. It was used in the language of Jesus and the Apostles, and later by Greek-speaking Christians, as an intimate name for Father in Heaven. See Mark 14:36; Rom. 8:15; Gal. 4:6.

BD: Laying on of hands

A procedure used from the earliest times in the manner of blessing, conferring the Holy Ghost, and ordaining to the priesthood. See Gen. 48:14, 17; Num. 27:18, 23; Deut. 34:9; Matt. 9:18; Mark 10:13, 16; Luke 4:40; Acts 6:6; 8:14-17; 9:12, 17; 13:3; 19:1-7; 28:8; 1 Tim. 4:14; 5:22; 2 Tim. 1:6; Heb. 6:2; James 5:14-16; Alma 6:1; Moro. 2; D&C 20:41, 58, 68, 70; 36:1-2; A of F 1:5. Such procedure is in accord with the revealed will of the Lord and is not a mere formality. In latter-day revelation the laying on of hands is discussed by the Lord as follows: "I will lay my hand upon you by the hand of my servant Sidney Rigdon, and you shall receive my Spirit ..." (D&C 36:2). The laying on of hands also formed part of the ritual of sacrifice under the law of Moses (Ex. 29:10, 15, 19; Lev. 1:4; 3:2, 8, 13; 4:4; 8:14).

BD: Balaam

A prophet from Pethor by the Euphrates, bribed by Balak, king of Moab, to curse the Israelites, Num. 22:5-18; his life saved by means of the ass, 22:22-35; the curse turned to blessing, 23-24; Deut. 23:4-5; Josh. 24:9-10; Neh. 13:2; his counsel, Num. 31:16; slain, 31:8; Josh. 13:22; Micah 6:5; 2 Pet. 2:15; Jude 1:11; Rev. 2:14.

BD: Dispersion

A title applied to all Israelites who remained settled in foreign countries subsequent to the decree of Cyrus (Ezra 1). The Epistle of James is addressed to them (James 1:1; see also John 7:35). One result of this dispersion was the existence in many different parts of the world of Jewish synagogues, which became of great service to the spread of Christianity (Acts 2:5-11; 6:9; 13:43-45; 14:1-2, 19; 16:3; 17:1, 10-13; 18:2, 12, 19; 19:13-17, 33; 28:17-29). All Jews, wherever they might be, regarded the temple at Jerusalem as the center of their worship and contributed the usual half-shekel toward its maintenance (Matt. 17:24). The Jews of Babylonia spoke an Aramaic dialect similar to that spoken in Palestine. The Jews of Syria, Egypt, and Italy adopted the Greek language and along with it many Greek ideas. For their use, the Greek translation of the Old Testament known as the Septuagint was made. See also Diaspora; Septuagint.

BD: Antichrist

A word used by John to describe one who would assume the guise of Christ but in reality would be opposed to Christ (1 Jn. 2:18-22; 4:3-6; 2 Jn. 1:7). In a broader sense it is anyone or anything that counterfeits the true gospel or plan of salvation and that openly or secretly is set up in opposition to Christ. The great antichrist is Lucifer, but he has many assistants both as spirit beings and as mortals. See 2 Thes. 2:1-12; Rev. 13:17; Jacob 7:1-23; Alma 1:2-16; 30:6-60.

BD: Abraham, Covenant of

Abraham first received the gospel by baptism (which is the covenant of salvation). Then he had conferred upon him the higher priesthood, and he entered into celestial marriage (which is the covenant of exaltation), gaining assurance thereby that he would have eternal increase. Finally he received a promise that all of these blessings would be offered to all of his mortal posterity (D&C 132:29-50; Abr. 2:6-11). Included in the divine promises to Abraham were the assurances that (1) Christ would come through his lineage, and that (2) Abraham's posterity would receive certain lands as an eternal inheritance (Gen. 17; 22:15-18; Gal. 3; Abr. 2). These promises taken together are called the "Abrahamic covenant." It was renewed with Isaac (Gen. 26:1-4, 24) and again with Jacob (Gen. 28; 35:9-13; 48:3-4). The portions of the covenant that pertain to personal salvation and eternal increase are renewed with each individual who receives the ordinance of celestial marriage (see D&C 132:29-33). Those of non-Israelite lineage, commonly known as Gentiles, are adopted into the house of Israel and become heirs of the covenant and the seed of Abraham through the ordinances of the gospel (Gal. 3:26-29). Being an heir to the Abrahamic covenant does not make one a "chosen person" per se but does signify that such are chosen to responsibly carry the gospel to all the peoples of the earth. Abraham's seed have carried out the missionary activity in all the nations since Abraham's day. (Matt. 3:9; Abr. 2:9-11.) To fulfill the covenant God made with Abraham—having particular reference to the fact that the literal seed of his body would be entitled to all of the blessings of the gospel (Abr. 2:10-11)—a number of specific and particular things must take place in the last days. The gospel must be restored, the priesthood must be conferred again upon man, the keys of the sealing power must be given again to mortals, Israel must be gathered, and the Holy Ghost must be poured out upon the Gentiles. All this has already taken place or is in process of fulfillment. See also Adoption; Gentile.

BD: Revelation of John

Also known as the Apocalypse, a Greek word meaning revealed or uncovered. The message of Revelation is the same as that of all scripture: there will be an eventual triumph on this earth of God over the devil; a permanent victory of good over evil, of the Saints over their persecutors, of the kingdom of God over the kingdoms of men and of Satan. This is the subject on which Amos, Isaiah, Jeremiah, Ezekiel, Daniel, Paul, Peter, and all the prophets have written. They spoke of a day of victory that would come, and that the end would be better (more glorious) than the beginning. The victory would be achieved through Jesus Christ. Such is the theme of the Revelation. The details about the beasts, the wars, the angels, the men, etc., contribute to the development of this theme. By a little study, the theme can be perceived even if the details are not completely identified. It may be in this sense that the Prophet Joseph Smith said that Revelation was "one of the plainest books God ever caused to be written" (HC 5:342). However, the more fully the details are understood, the greater will be the appreciation of the theme. If we fail to catch a glimpse of the theme, we fail in our comprehension, no matter how many details we are able to understand. Some Guidelines to Understanding: The Revelation seems to be divided into two parts. The first, Rev. 1-3, deals with things at the time the Revelation was given, and is addressed to branches of the Church in seven cities of Asia. Note Rev. 1:3: "the time is at hand." These three chapters show clearly that the Church in that day was rapidly going into apostasy. The second part, Rev. 4-22, deals with things yet future for John, things that had not yet come to pass. It begins with John's time and continues to the end of the world. Note Rev. 4:1: "I will shew thee things which must be hereafter." Accordingly, it offers a sort of panoramic view of events through the ages—of Apostasy, Restoration, Judgment, and Millennium. Apostasy and Restoration. Apostasy and Restoration are relatively gradual events. Compare the setting and the rising of the sun. It does not become dark or light all at once (see D&C 45:29). A guided tour. An interesting circumstance in the Revelation is that an angel comes to John and explains things to him—a sort of guided tour. This is consistent with the visions given to Nephi, Ezekiel, Daniel, and Enoch, who had similar guided tours. It appears to be a typical visionary experience. Some Points of Doctrine: A description of the resurrected and glorified Savior (1:13-15). The importance of overcoming the world (3:21; 21:7). The faithful are to be kings and priests unto God and will reign on the earth (1:6; 5:10; 20:6; 21:7). Animals are resurrected from the dead, and there are animals in heaven, redeemed by the blood of Christ (5:11-14; D&C 77:3; HC 5:343). Two prophets will lie dead in the streets of Jerusalem in the last days and then be raised (11:1-11). The woman driven into the wilderness, and the man child (Rev. 12). The woman is the Church; the man child is the political kingdom of God growing out of the Church. The angel with the everlasting gospel. This being is generally identified in the Church as the resurrected angel Moroni (JS—H 1:33) but may be representative of all the angels involved in the Restoration. All people shall be judged by their works out of the books that are written both on earth and in heaven (20:11-13; see D&C 128:6-7). The testimony of Jesus is the spirit of prophecy (19:10). The New Jerusalem, the city foursquare (3:12; 21:1-22:7; see Ether 13:2-10; Moses 7:62-63). The Revelation was received on the Lord's day by John on the isle of Patmos (Rev. 1:9-10), off the coast of Asia, not far from Ephesus. The exact date is not known. The Book of Mormon confirms that the recipient was John, one of the Twelve (1 Ne. 14:18-27; see D&C 20:35; 77).

BD: Apollos

An Alexandrian Jew, an eloquent man and mighty in the scriptures (Acts 18:24-19:1). He received instruction in the gospel at Ephesus from Aquila and Priscilla and then went to Corinth; his name was afterwards connected with one of the disputes that arose there (1 Cor. 1:12; 3:4-6, 22; 16:12). We afterwards hear of him in Crete (Titus 3:13).

BD: Nicolatians

An Antinomian sect in Asia Minor that claimed license for sensual sin (Rev. 2:6, 15).

BD: Annas

Appointed high priest in A.D. 7 by the Roman legate Quirinius and deposed in A.D. 15 by Valerius Gratus. From A.D. 18-36 his son-in-law (John 18:13) Joseph Caiaphas was high priest, and during this time Annas was a person of great influence in the Sanhedrin. Jesus, when arrested, was first brought to him (John 18:13); he also took a leading part in the trial of the Apostles (Acts 4:6). In accordance with Jewish custom he kept the title "high priest" after he was deposed from office.

BD: Bible

By the Bible we mean the collection of writings that contain the records of divine revelation. The word itself is of Greek origin, being derived from ta biblia, "the books." In course of time biblia, a neuter plural, was regarded as a feminine singular, and in that way "the books" came to be spoken of as "the book." By the word Bible therefore we must understand not a single book but a divine library. The Bible is the work of many prophets and inspired writers acting under the influence of the same Holy Spirit; but at the same time it came into being "in many parts and in many modes" by a gradual growth extending over many centuries, and we can see in the books themselves evidence of the varied conditions of time and place and thought under which they were composed. In the New Testament we find the Jewish sacred books described as "the scriptures" (Matt. 22:29; John 5:39; Rom. 15:4) and "the holy scriptures" (Rom. 1:2; 2 Tim. 3:15). Structure of the Bible. The Christian Bible has two great divisions, familiarly known as the Old and New Testaments. The Old Testament consists of the canon of scriptures current among the Jews of Palestine in our Lord's time and received on that account in its entirety by the Christian Church. The New Testament contains writings belonging to the apostolic age, selected by the Church and regarded as having the same sanctity and authority as the Jewish scriptures. (For an account of the way in which these two collections of sacred writings were gradually made, see Canon.) The books of the Old Testament are drawn from a national literature extending over many centuries and were written almost entirely in Hebrew, while the books of the New Testament are the work of a single generation and were written in Greek (with the possible exception of the Gospels of Matthew and John, which may have been written originally in Aramaic). With regard to the word testament, the Greek word diatheke, of which testament is a translation, meant in classical Greek an arrangement, and therefore sometimes a will or testament, as in an arrangement for disposal of a person's property after his death. In the Old Testament the word testament represents a Hebrew word meaning "covenant." The Old Covenant is the law that was given to Moses. The New Covenant is the gospel of Jesus Christ. The title Old Testament is a misnomer since all the prophets, beginning with Adam, had the fulness of the gospel of Christ, with its ordinances and blessings. However, a lesser law was given to Moses for the children of Israel (see Law of Moses). When the Savior came in the meridian of time, He restored the gospel to the Jews in Palestine. Since they had strayed, even from the law of Moses, it was a new covenant to them. Thus we have the record called the Old and the New Testaments. In the Hebrew Bible (Old Testament) the books were divided into three groups: the Law, the Prophets, and the Writings (or Hagiographa). See Luke 24:44. This arrangement was according to the Jews' evaluation of the importance of the books based on the identity of the author. The Bible used by the Christian world is based on a different arrangement of the Old Testament books and was set up by a Greek translation called Septuagint. In this case the books are classified according to subject matter, such as historical, poetical, and prophetical. The books of the New Testament have varied in sequence somewhat through the centuries but are generally in this order: the four Gospels and Acts, being primarily historical; the epistles of Paul (arranged according to length, except Hebrews); the general epistles of James, Peter, John, and Jude; and the Apocalypse or Revelation of John. The Bible used by most non-Catholic churches today has 66 books—39 in the Old Testament and 27 in the New Testament. The books called Apocrypha have generally not been printed in the non-Catholic Bibles in the past century, although in recent years these books have been gaining in popularity. (See Apocrypha.) Preservation of the Text of the Old Testament. The original language of most of the Old Testament is Hebrew, but a few portions (Ezra 4:8-6:18; 7:12-26; Jer. 10:11; Dan. 2:4-7:28) were written in what is popularly called Chaldee, but more correctly Aramaic. The direct evidence for the text of the Old Testament is of three kinds: Hebrew manuscripts, ancient versions, and quotations in the Talmud and other ancient Jewish writings. The manuscripts are of two kinds: (1) synagogue rolls, about which the Talmud gives elaborate rules as to the nature of the skins and fastenings, the number of columns in each, and the size of each column and title; these were written without vowel points or accents; (2) manuscripts for private use, in book form of various sizes, the vowel points being inserted, and a commentary generally provided in the margin. If we had only Hebrew manuscripts we might conclude that the text of the Old Testament has been the same always and everywhere. But the existence of the Greek Version, called the Septuagint, and the Samaritan Pentateuch (see Samaritans) proves that this is by no means the case. They differ materially from the Masoretic text and in some cases have no doubt preserved older and truer readings; but it is most difficult in many cases to decide to which reading the preference should be given. The close agreement among the different Hebrew manuscripts (other than the Samaritan Pentateuch) is accounted for by the fact that soon after the destruction of Jerusalem (A.D. 70) much labor was bestowed upon the Hebrew text by the scholars who formed the Jewish School at Tiberias. One form of text was agreed upon, afterwards called the Masoretic text. Manuscripts that differed materially from this were destroyed, and the utmost care was taken to prevent any other readings from obtaining currency. The English KJV follows the Masoretic text except in a very few passages. The Dead Sea Scrolls, some of which are believed to be as early as the 2nd century B.C., give evidence that the Old Testament text was corrupted at least by that time. Preservation of the Text of the New Testament. In trying to decide what were the actual words written by the Apostles and other writers we have the evidence of (1) Greek manuscripts, (2) translations made from Greek into other languages, and (3) quotations by early Church writers. (1) A Greek manuscript is called an Uncial if it is written entirely in capital letters and a Cursive if written in smaller letters and a running hand. Uncials are denoted for purposes of reference by capital letters and are relatively few in number, there being less than 70 known Uncial manuscripts, only 21 of which are at all complete. Cursive manuscripts are very numerous, being in the thousands, and are denoted by numbers. These are of later date than the Uncials and are of less importance as evidence of the original text. (2) The most important of the early versions of the New Testament are (a) the Latin, including the Old Latin which belongs to the 2nd century, and the Vulgate, which was a Revised Latin text made by Jerome in the 4th century; (b) the Syriac, of which there are three important forms: the Old Syriac, the Peshitto, and the Philoxenian; (c) the Egyptian or Coptic, including the Memphitic or Boheiric, the Sahidic or Thebaic, and the Bashmuric or Fayumic, these three versions being made in Lower, Upper, and Middle Egypt respectively. (3) Quotations by early Christian writers are sometimes of much value as indicating the text of the New Testament, which they were accustomed to use; but this evidence requires careful use, for authors do not always take pains to quote correctly. Such are the biblical materials at one's disposal for the purpose of deciding what was the original sense of the text of the Old and New Testaments. However, latter-day revelation, in the form of the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, and also the teachings of Joseph Smith (through his translation of the Bible and otherwise), offers much evidence and many helpful suggestions about biblical interpretation and original content. These latter-day sources are indispensable to the student who wishes to obtain the clearest and most complete understanding of what the ancient prophets and apostles have written. With the discovery of more ancient manuscripts not available to the King James translators, many translations of the Bible have been produced since 1900 by Bible scholars. However, based on the doctrinal clarity of latter-day revelation given to Joseph Smith, the Church has held to the King James Version as being doctrinally more accurate than these recent versions. The newer versions are in many instances easier to read but are in some passages doctrinally weaker in their presentation of the gospel. Therefore, the King James Version remains the principal Bible of The Church of Jesus Christ of Latter-day Saints. The position of the Church regarding the Bible is that it contains the word of God as far as it is translated correctly (A of F 1:8). Joseph Smith taught that "many important points touching the salvation of men, had been taken from the Bible, or lost before it was compiled." He also said that the Bible was correct as "it came from the pen of the original writers," but that "ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors." (HC 1:245; 6:57.) The Church reveres and respects the Bible but recognizes that it is not a complete nor entirely accurate record. It affirms also that the Lord has given additional revelation through His prophets in the last days that sustains, supports, and verifies the biblical account of God's dealings with mankind.

BD: Silas

Called Silvanus in the epistles, one of the "chief men" among the Christians at Jerusalem, sent to Antioch (Acts 15:22); a "prophet" (15:32); remained at Antioch (15:34); accompanied Paul on his second journey (15:40); at Philippi (16:19); left at Beroea (17:14); with Paul at Corinth (18:5; see also 1 Thes. 1:1; 2 Thes. 1:1; 1 Pet. 5:12).

BD: Corinth

Chief town of the Roman province of Achaia. It had a magnificent situation on the isthmus connecting the Peloponnesus with the mainland of Greece, possessing a harbor on both eastern and western sides. It was practically destroyed at the Roman conquest, 146 B.C., but was rebuilt by Julius Caesar a hundred years later. Paul lived here for a year and six months (Acts 18:1-18) in the course of his second missionary journey. Soon after his departure it was visited by Apollos. We learn from the two epistles to the Corinthians that the Church here was split up into parties and that the Judaizing element was very active. Near here were held the famous Isthmian games, from which Paul borrows the striking imagery of 1 Cor. 9:24-27.

BD: Pauline Epistles (Second Group) s.v. Epistle to the Corinthians

Corinth was the meeting point of many nationalities because the main current of the trade between Asia and western Europe passed through its harbors. Paul's first visit lasted nearly two years; his converts were mainly Greeks, gifted with a keen sense of the joys of physical existence, a passion for freedom, and a genius for rhetoric and logic, but reared in the midst of the grossest moral corruption, undisciplined and self-conceited. Some time before 1 Cor. was written he paid them a second visit (2 Cor. 12:14; 13:1) to check some rising disorder (2 Cor. 2:1; 13:2) and wrote them a letter, now lost (1 Cor. 5:9). They had also been visited by Apollos (Acts 18:27), perhaps by Peter (1 Cor. 1:12), and by some Jewish Christians who brought with them letters of commendation from Jerusalem (1 Cor. 1:12; 2 Cor. 3:1; 5:16; 11:23). Analysis of 1 Corinthians -Salutation and thanksgiving (1:1-9). -Rebuke of the Corinthian church for lack of unity (1:10-6:20): (a) The spirit of partisanship and insubordination (1:10-4:21). (b) The case of impurity (5:1-13; 6:9-20). (c) The lawsuits (6:1-9). -Paul's reply to inquiries made by them as to: (a) Marriage (7:1-40). (b) Meat offered to idols (8:1-11:1). (c) The order of worship, with special reference to the Lord's Supper and the use of spiritual gifts (11:2-14:40). This section contains a magnificent description of love (12:31-13:13), the greatest in the trio of things that abide forever. -Doctrine of the Resurrection: (a) Of Christ (15:1-19). (b) Of the dead (15:20-34). (c) Degrees of glory (15:35-58). -Directions about a collection for the Christian poor at Jerusalem; information about Paul's, Timothy's, and Apollos's plans; final exhortations and salutation (16:1-24). Soon after writing the first epistle Paul was driven from Ephesus by a riot (Acts 19). In Macedonia he met Titus (2 Cor. 7:6), who brought him news from Corinth that his letter had been well received and had produced the desired effect; the Church had cleared itself of all complicity in a sexual offense and had excommunicated the offender (2:5-11). But Paul found that a personal coolness had sprung up between himself and his converts (7:2; 12:15), which unscrupulous opponents were turning to their own account. Analysis of 2 Corinthians -Salutation and thanksgiving (1:1-11). -Personal, arising out of the report of Titus: (a) His own movements and feelings toward the Corinthian church (1:12-2:17). (b) The characteristics of the Christian ministry as exemplified by true Apostles (3:1-6:10). (c) An account of the impression produced on his own mind by the report of Titus (6:11-7:16). -Welfare collection for the churches of Judea (8:1-9:15). -Assertion of his own position as an Apostle (10:1-12:10). -Conclusion (12:11-13:14).

BD: Diaspora

Dispersion. This refers to the scattering of the house of Israel into lands other than Palestine. In many instances those scattered remained in those lands and did not return. The Jews in particular penetrated all the large cities of the Roman Empire and established centers of Judaism, with synagogues, although they retained strong ties with Jerusalem, making frequent pilgrimages there at the Feasts of Passover, Pentecost, Tabernacles, etc. (John 7:35; Acts 2:5, 9-11). In these countries the Jews often adopted many traits of Greek and Roman culture. Paul was a Jew of the diaspora, as was also Aquila. See Dispersion; Septuagint.

BD: Jannes and Jambres

Egyptian magicians who opposed Moses, mentioned by Paul (2 Tim. 3:8), but not referred to in the Old Testament.

BD: Church

From the Greek, Ecclesia, meaning "an assembly called together." The church is the organized body of believers who have taken upon themselves the name of Jesus Christ by baptism and confirmation. To be the true church it must be the Lord's church and must have His laws, His name, and be governed by Him through representatives whom He has appointed (3 Ne. 27:1-12; D&C 115:4). In this sense, the church began with the days of Adam and has been on the earth among mankind whenever there were a group of believers who had the priesthood and revelations of heaven. The word church is used only twice in the four Gospels (Matt. 16:18; 18:17) but is frequently mentioned in Acts, the epistles, and Revelation. The Old Testament uses the term congregation for church. The word kingdom is often used in the scriptures to mean the church, since the church is literally the kingdom of God on the earth. The Book of Mormon, as it speaks of Old Testament events, uses the word church (1 Ne. 4:26), and the Doctrine and Covenants speaks of the church in Old Testament times (D&C 107:4). Principal offices in the church are spoken of by Paul in Eph. 4:11-16, in which it is pointed out that the church is a means by which the saints (or members) become edified and progress toward the full measure of the stature of Christ. That belonging to the Lord's church is important is emphasized in Acts 2:47, where we find that "the Lord added to the church daily such as should be saved." In the church there should be unity and oneness, and Paul was greatly concerned that there were divisions in the church at Corinth (1 Cor. 1:10-13). He repeatedly explained that all the offices and functions of the church are necessary (Rom. 12:4-5; 1 Cor. 12; Eph. 4:1-16), the whole body being fitly joined together. The scriptures contain the prophecies that the church Jesus established would fall into apostasy. This occurred soon after the death of the Twelve. Consequently, the church, with the same organization, doctrines, and authority, has in the last days been restored to the earth, preparatory to the Second Coming of Jesus Christ (Acts 3:19-21; 2 Thes. 2:1-9; D&C 20:1-4; A of F 1:6).

BD: Matthias

Gift of Jehovah. The person chosen to fill the place of Judas (Acts 1:15-26). All that is known of him is that he was a disciple throughout the whole of our Lord's ministry (1:21-22); tradition states that he preached the gospel and suffered martyrdom in Ethiopia.

BD: Caiaphas

High priest from A.D. 18 to A.D. 36; son-in-law of Annas, high priest A.D. 7-14. He belonged to the Sadducee party and took an active part in the attack made upon our Lord and His disciples.

BD: Barbarian

Literally means a "foreigner." The word barbarian is not used in the Old Testament but is synonymous with such words as stranger, alien, sojourner, and Gentile. In the New Testament it connotes peoples of the Mediterranean area who are not of the Greco-Roman culture (Rom. 1:14; Col. 3:11) or those whose language is not familiar to the hearer, as in 1 Cor. 14:11. See also Acts 28:2.

BD: Philip

Lover of horses. (1) The Apostle; formerly of Bethsaida (John 1:44); mentioned along with Bartholomew (Matt. 10:3; Luke 6:14; see also John 1:43-46; 6:5, 7; 12:21-22; 14:8-9). (2) One of the seven; an evangelist (Acts 6:5; 21:8); preaches at Samaria, and to the Ethiopian eunuch (Acts 8); entertains Paul (Acts 21:8).

BD: Proselytes

Men of gentile birth who had been incorporated into the Jewish church. The ceremony of admission included circumcision, baptism, and a sacrifice. They were expected to observe the whole Mosaic law. Proselytes of this kind were probably few in number, though the Jews showed great zeal in their efforts to gain them (Matt. 23:15). In addition to these there were attached to most Jewish synagogues a number of "God-fearing" or "devout" Gentiles, who attended the services but only observed part of the ceremonial law and who were regarded as outside the Jewish church. There are many references to men of this kind in the New Testament (Acts 10:2, 22; 13:16, 26, 43, 50; 16:14; 17:4, 17; 18:7). The entry of a "Godfearer" or "devout" man into the Christian church caused considerable commotion among the rigid Jews in the church, since the "Godfearers" had not been circumcised as had the proselytes. Thus the joining of Cornelius was a momentous event (Acts 10-11), whereas the status of a proselyte such a Nicolas (identified in Acts 6:5) is barely mentioned.

BD: Greece

Mentioned in the Old Testament by its Hebrew name Javan (Gen. 10:2-5, 20; 11:2; Zech. 9:13). The name only occurs once in the New Testament, in Acts 20:2, where it is a translation of Hellas and denotes the southern part of the Greek peninsula, elsewhere in the New Testament called Achaia. In New Testament times Greece formed part of the Roman empire. The Greeks were a highly educated race, and their civilization, culture, and philosophy were of great service to the Church. Every educated man in the Roman Empire spoke Greek, and it was in the Greek language that the gospel was preached as soon as it spread outside Palestine. Care must be taken to distinguish between Greeks and Grecians. The Greeks, or Hellenes, are men who are Greek by descent (John 12:20; Acts 14:1); Grecians, or Hellenists, are Greek-speaking Jews (Acts 6:1).

Simon (the sorcerer)

Offered money for the power to give the gift of the Holy Ghost by the laying on of hands.

BD: Patmos

One of the Sporades, the southeastern group of the islands of the Aegean Sea, being the island to which John was banished. There, according to tradition, he worked in the "mines" (marble quarries) and saw the vision related in the Apocalypse (Rev. 1:9).

BD: Stephen

One of the seven, "a man full of faith and of the Holy Spirit" (Acts 6:5); did great wonders and miracles (6:8); his disputations with the Jews (6:9-10); the charge brought against him and his trial before the Sanhedrin (6:11-15); his defense (7:2-53); his martyrdom (7:54-60) and burial (8:2); the scattering of the brethren that followed his death (11:19). Stephen was one of the Christian martyrs of New Testament times and is the first of whom we have record who proclaimed that the law of Moses was fulfilled in Christ and ought not to be continued in the Church. In this thing he foreshadowed the great work of Paul. In his speech before the Sanhedrin he justified his position by an appeal to Israelite history, showing that acceptable worship was offered to God before the law was given, and also pointing out that Israelites who lived under the law had persecuted the prophets whom God had sent. Paul was present when this speech was made (Acts 8:1; 22:20) and was probably influenced by it, though at the moment he was a consenting party to his death. A few years later he went on with the work that Stephen had introduced to him.

BD: Peculiar

One's very own, exclusive, or special; not used in the Bible as odd or eccentric. The Hebrew word segullah, which is translated "peculiar" in Deut. 14:2 and 26:18, is translated "special" in Deut. 7:6. Compare the various translations of the same word in Ex. 19:5; Ps. 135:4; Eccl. 2:8; Mal. 3:17. Titus 2:14 and 1 Pet. 2:9 should carry the meaning of the saints' being the Lord's own special people or treasure.

Lydia

Paul was led in a vision to the city of Macedonia where he met a lady named Lydia, "a seller of purple, of the city of Thyatira, which worshipped God" (Acts 16:14). She heard Paul and his fellow missionaries, the Lord opened her heart, she attended unto the things which they spoke, and the she along with her household were baptized.

Judaizers

People who believe Gentiles need to become Jewish first and then Christian

BD: Peter

Rock. Brother of Andrew (John 1:40) and son of Jonah (Matt. 16:17); also known as Simeon (Acts 15:14; 2 Pet. 1:1) or Simon; originally a fisherman of Bethsaida, on the northern coast of the Sea of Galilee. He was called by Jesus to be a disciple (Matt. 4:18-22; Mark 1:16-20; Luke 5:1-11; John 1:40-42); at that time he was living at Capernaum with his wife and his wife's mother (Matt. 8:14; Mark 1:29; Luke 4:38). His Aramaic name, Cephas, of which Peter is the Greek equivalent, was given him by the Lord (John 1:40-42). He was one of the three disciples present on several important occasions (Matt. 17:1; 26:37; Mark 5:37). Other references to him are found in Matt. 14:28-33; John 6:66-71; and in the very important passage Matt. 16:13-19, where we find his confession of the Lord as the Messiah and the Son of God. The words then addressed to him, "Thou art Peter, and upon this rock I will build my church," have been made the foundation of the papal claims. But it is the Christ, the Son of God, which Peter had just confessed, who is the true cornerstone of the Church. Other events connected with his life: his denial (Matt. 26:33-35, 58, 69-75; for parallel passages in the other Gospels, see the Harmony of the Gospels in the appendix); at the Resurrection (Mark 16:7; Luke 24:12, 34; John 20:2-7; 1 Cor. 15:5); with our Lord by the Sea of Galilee (John 21); in Jerusalem after Pentecost (Acts 2-5); with Simon Magus (Acts 8:14-24); at Lydda and Joppa (Acts 9:32-43); with Cornelius (Acts 10:1-11:18); in prison (Acts 12:1-19); at the Jerusalem conference (Acts 15:7-11; Gal. 2:7-9); and at Antioch (Gal. 2:11). From his epistle we learn (1 Pet. 5:13) that he worked in Babylon (which may be the well-known city on the Euphrates, or more likely is a disguised name for Rome) and had as his companions Mark and Silvanus or Silas. It was possibly under his direction that Mark wrote his Gospel. From A.D. 44 to 61 he was probably at work in Syrian towns, having Antioch as his center. It is generally believed that he suffered martyrdom at Rome, perhaps in 64 or 65. Peter was one of the greatest of men. It is true that the New Testament recounts some mortal weaknesses, but it also illustrates that he overcame them and was made strong by his faith in Jesus Christ. The Lord honored Peter by selecting him to hold the keys of the kingdom on earth (Matt. 16:13-18), and it was upon the holy mount that Peter received these keys from the Savior, Moses, and Elias (Elijah) (Matt. 17:1-12). Peter was the chief Apostle of his day; and after the death, Resurrection, and Ascension of the Savior, it was Peter who called the Church together and acted in the office of his calling as the one who possessed the keys of the priesthood (Acts 1:2). It was through Peter's ministry that the gospel was first opened up to the Gentiles (Acts 10-11). In the latter days Peter, with James and John, came from heaven and literally conferred the Melchizedek Priesthood and the keys thereof upon Joseph Smith and Oliver Cowdery. This took place in May or June 1829, near Harmony, Pennsylvania. See D&C 27:12-13.

BD: Barnabas

Son of consolation. A name given to Joseph, a Levite of Cyprus, who sold his possessions and gave the proceeds to the Apostles (Acts 4:36-37); was of service to Saul after his conversion (9:27); was sent by the Apostles to Antioch, where he worked with Saul (11:22-30; 12:25); with Paul on missionary journey (Acts 13-14); and at Jerusalem (Acts 15); they parted (15:39). See also 1 Cor. 9:6; Gal. 2:1, 9, 13; Col. 4:10. Though not one of the Twelve, he was regarded as an Apostle (Acts 14:4, 14).

BD: Jude, Epistle of

The author is the brother of James, and one of the "brethren of the Lord." The epistle is addressed to certain people in danger, owing to the presence among them of professing Christians who were giving themselves up to the immorality of pagan worship and claiming to be above the moral law. Jude wishes to rouse his "beloved" to a sense of their danger, and also to help them through it by bidding them keep close to the "faith once committed to the saints." There are some striking resemblances between this epistle and 2 Peter. Some notable passages in Jude are verse 6, recounting the war in heaven and the expulsion of Lucifer and his angels during the "first estate" or premortal existence (see also Abr. 3:26-28); verse 9, speaking of an otherwise unknown event involving Michael (Adam) and the devil contending over the body of Moses; and verses 14-15, citing a prophecy of Enoch.

BD: Babylon or Babel

The capital of Babylonia. According to Gen. 10:8-10 it was founded by Nimrod and was one of the oldest cities of the land of Shinar; in 11:1-9 we have the record of the Tower of Babel and the "Confusion of Tongues." (See Ether 1:3-5, 34-35.) During the Assyrian supremacy (see Assyria and Babylonia) it became part of that empire and was destroyed by Sennacherib. After the downfall of Assyria, Babylon became Nebuchadnezzar's capital. He built an enormous city of which the ruins still remain. The city was square, and the Euphrates ran through the middle of it. According to Herodotus the walls were 56 miles in circumference, 335 feet high, and 85 feet wide. A large part of the city consisted of beautiful parks and gardens. The chief building was the famous temple of Bel. Inscriptions that have been recently deciphered show that the Babylonians had accounts of the Creation and the Deluge in many ways similar to those given in the book of Genesis. Other inscriptions contain accounts of events referred to in the Bible histories of the kingdoms of Israel and Judea and also give valuable information as to the chronology of these periods. A sketch of the history of the Babylonian empire will be found under Assyria and Babylonia. In Rev. 14:8; 16:19; 17:5; 18:2, 10, 21, Babylon probably denotes Rome, the great antagonist of Messiah's kingdom; or possibly, apostate Jerusalem. Such a mystical use of the name is quite in accordance with Jewish custom. In 1 Pet. 5:13 Babylon probably referred to Rome. In D&C 1:16, Babylon means "the world."

BD: Pauline Epistles--The Third Group

The characteristic doctrine of this third group is the Ascension and present sovereignty of Jesus Christ over the world and the Church. Problems of thought and of action pressed for solution. The gospel is shown to be the guide to a true philosophy, as well as to possess the power to produce right conduct and to satisfy the social as well as the individual needs of men. Ⅳ. Titus, 1 and 2 Timothy These epistles, known as the pastoral epistles, deal mainly with questions relating to the internal discipline and organization of the Church and with the ideal of the pastoral office. We learn from them that Paul was set free from his first imprisonment in Rome and revisited his old friends in Greece and Asia Minor. During this interval of freedom 1 Tim. and the epistle to Titus were written. 1 Timothy In the course of his travels after his first imprisonment Paul came to Ephesus, where he left Timothy to check the growth of certain unprofitable forms of speculation, intending (3:14) afterwards to return. As a delay might occur, he writes to him, perhaps from Macedonia (1:3), to give him counsel and encouragement in the fulfillment of his duty. See also Timothy. Analysis of 1 Timothy -Salutation (1:1-2). -Foolish speculations and legalism to be kept in check as dangerous to the simplicity of the gospel (1:3-20). -Directions about public worship, and about the character and conduct of ministers (2:1-3:13). -Summary of the true believer's creed (3:14-16). -Warning against foolish asceticism (4:1-16). -Hints to Timothy about the treatment of his flock (5:1-6:2). -Warnings against various dangers (6:3-19). -Conclusion (6:20-21). Epistle to Titus See also Titus. Analysis of Titus -Salutation (1:1-4). -Qualifications of an elder (1:5-9). -Discipline in the Cretan church (1:10-16). -Proper treatment of various classes of Christians (2:1-15). -General exhortation (3:1-11). -Personal messages (3:12-15). 2 Timothy This epistle was written during Paul's second imprisonment, shortly before his martyrdom. It contains the Apostle's last words and shows the wonderful courage and trust with which he faced death. Analysis of 2 Timothy -Salutation (1:1-2). -Charge to Timothy (1:3-14). -The desertion by old friends, and the faithfulness of others (1:15-18). -Various warnings and directions (2:1-26). -Dangers ahead and how to meet them (3:1-4:5). -Paul's confidence in the face of death (4:6-8). -A message to friends (4:9-21).

BD: Philippians, Epistle to

The church at Philippi was the earliest founded by Paul in Europe (Acts 16:11-40). His first visit ended abruptly, but he was not forgotten, and his converts sent him supplies not only while he remained in the neighborhood, but also after he had moved on to Corinth (Philip. 4:15-16). He passed through Philippi six years later (Acts 20:2) on his way from Ephesus to Corinth, and again on his return (Acts 20:6) from Corinth to Jerusalem. When the news of his removal to Rome reached the Philippians, they sent one of their number, Epaphroditus (Philip. 2:25), to minister to him in their name. The strain of work in the capital proved too severe, and Epaphroditus had to be sent home (2:26-30), taking with him the epistle to the Philippians. Its main purpose is to express Paul's gratitude and affection, and to cheer them under the disappointment of his protracted imprisonment. Analysis of Philippians -Salutation, thanksgiving, and prayer on their behalf (1:1-11). -Personal: dealing with the progress of the missionary work (1:12-26). -Exhortation to unity, humility, and perseverance (2:1-18). -Paul's own plans, and those of Timothy and Epaphroditus (2:19-30). -Warning against false teachers (3:1-4:9). -Thanks for their assistance, and conclusion (4:10-23).

BD: Peter, Epistles of

The first epistle was written from "Babylon" (probably Rome) soon after the outbreak of the Neronian persecution, A.D. 64, and is addressed to Christians in the different provinces of what is now called Asia Minor. Its object is to encourage men who were in danger of being terrified into a denial of their Lord (compare Luke 22:32), but it also contains valuable teaching about the Atonement (1 Pet. 1:11, 18-19; 2:21-25; 3:18; 4:1, 12-19) and the doctrines of baptism and resurrection (1:3, 23). Analysis of the First Epistle 1:1-2, salutation; 3-12, thanksgiving for the new life that the Resurrection of Jesus Christ had brought with it; 13-25, an earnest call to a life of holiness, obedience, and love, remembering the price of our redemption. 2:1-10, Christ is the Cornerstone in the "spiritual house" into which individual Christians are built as "lively stones"; 11-12, the flesh must therefore be kept in subjection, and, 13-25, obedience must be rendered to constituted authority, even undeserved punishment being endured with patience, remembering the sufferings of Christ. 3:1-7, the duties of wives and husbands; 8-12, exhortation to unity and love; 13-17, the need of care lest the force of our witness should be marred by arrogance or moral laxity; 18-22, if suffering comes, there is strength to endure in the thought of the sufferings of Christ, who, after His mortal death, preached the gospel also in the spirit world (see also 1 Pet. 4:6). 4:1-6, fresh exhortation to avoid the lusts of men and live according to the will of God, and, 7-11, to exercise our gifts for the good of all and the glory of Jesus Christ; 12-19, to be partakers in Christ's sufferings is to rejoice in His glory, and a ground for thanksgiving, but not for presumption or moral carelessness. 5:1-11, practical exhortations; 12-14, salutations. Analysis of the Second Epistle The second epistle was apparently addressed to the same churches as the first (3:1). It was written in the near prospect of death (1:14) and aims at guarding against apostasy. In 2 Pet. 1 we read some of Peter's most forceful language, explaining how man can lay hold of the promise of eternal life and obtain the more sure word of prophecy (1:19; see also D&C 131:5). In 2 Pet. 2, Peter speaks of the sophistry and lack of faith that often accompanies worldly learning and acclaim. In 2 Pet. 3, Peter reaffirms that the Lord will come from heaven in great glory and in judgment upon the earth. The Prophet Joseph Smith said that "Peter penned the most sublime language of any of the apostles" (HC 5:392).

BD: Seed of Abraham

The heirs of the promises and covenants made to Abraham and obtained only by obedience to the laws and ordinances of the gospel of Jesus Christ. Men and women become heirs by faithfulness to covenant obligations whether they are literally of Abraham's lineage or by adoption. See Gal. 3:26-29; 4:1-7; D&C 84:34; 103:17; 132:30; Abr. 2:9-11. Literal seed may also lose their blessings by disobedience, as in Rom. 9:6-8. See also JST Matt. 3:36 (Appendix).

BD: Paul

The life and work of the great Apostle Paul is recorded at considerable length in the Acts and the epistles. It is only possible to indicate here a few of the chief facts. He was known in early life as Saul; his Latin name Paul is first mentioned at the beginning of his gentile ministry (Acts 13:9). He belonged to Tarsus, in Cilicia (Acts 9:11); was a Pharisee and a pupil of Gamaliel (Acts 22:3); was active in the persecution of Christians (Acts 8:3; 26:10; Gal. 1:13; Philip. 3:6); and took part in the martyrdom of Stephen (Acts 7:58; 8:1). He started for Damascus for the purpose of further persecution (Acts 9:1) and on the road saw a vision of the Lord Jesus, which changed the whole current of his life (Acts 9:4-19; 22:7; 26:14; Gal. 1:15-16). After his baptism by Ananias (Acts 9:18), he retired into Arabia (Gal. 1:17) and then returned to Damascus, where he preached (Acts 9:19-25; 2 Cor. 11:32; Gal. 1:17-18). Being compelled to flee, about three years after his conversion he went to Jerusalem, where he stayed 15 days, Barnabas introducing him to Peter and James (Acts 9:26-30; Gal. 1:18-19). Being in danger, he retired to Tarsus (Acts 9:29-30) and there remained six or seven years, preaching in Syria and Cilicia (Gal. 1:21-24). He was then brought by Barnabas to Antioch (Acts 11:26) and after one year paid a visit to Jerusalem (Acts 11:29-30). After two more years' work in Antioch, he started with Barnabas and Mark on his first missionary journey (Acts 13:1-14:26). Then came another visit to Jerusalem with Barnabas to attend a conference with the other Apostles (Acts 15:1-33; Gal. 2:1-10), after which they returned to Antioch (Acts 15:35). He then started on his second missionary journey (Acts 15:36-18:22), which lasted about three years and ended with a visit to Jerusalem. After a short stay in Antioch, Paul began his third journey, which occupied about 3½ years (Acts 18:23-21:15). On his return to Jerusalem he was arrested and sent to Caesarea (Acts 21:17-23:35), where he remained a prisoner for two years (Acts 24:1-26:32), and was then sent for trial to Rome, suffering shipwreck on the way (Acts 27:1-28:10). He remained in Rome two years (Acts 28:30) and was then released. He then appears to have visited Asia, Macedonia, Crete, and perhaps Spain. At the end of about four years he was again taken a prisoner to Rome and suffered martyrdom, probably in the spring of A.D. 65. For an account of his teaching, see Pauline Epistles.

BD: Law of Moses

The name assigned to the whole collection of written laws given through Moses to the house of Israel, as a replacement of the higher law that they had failed to obey. The law of Moses consisted of many ceremonies, rituals, and symbols, to remind the people frequently of their duties and responsibilities. It included a law of carnal commandments and performances, added to the basic laws of the gospel. Faith, repentance, baptism in water, and remission of sins were part of the law, as were also the Ten Commandments. Although inferior to the fulness of the gospel, there were many provisions in the law of Moses of high ethical and moral value that were equal to the divine laws of any dispensation. The law of carnal commandments and much of the ceremonial law were fulfilled at the death and resurrection of Jesus Christ. The law functioned under the Aaronic Priesthood and was a preparatory gospel to bring its adherents to Christ. See JST Ex. 34:1-2 (Appendix); Rom. 3:20; Gal. 3:19, 24; Eph. 2:14-16; Heb. 7:11, 18-19; 9:7-14; 2 Ne. 25:24-30; Mosiah 12:27-13:32; 3 Ne. 9:17; 15:1-8; D&C 84:23-27. One of the major questions the early Church in Palestine had to decide was about the obligation of Christians to the ceremonial law of Moses. The matter was partially solved by the conference held in Jerusalem, as recorded in Acts 15 and Gal. 2. The Jewish Christians in particular had difficulty giving up the ritual of the law of Moses. The Nephites, on the other hand, seemed to have had much less of a problem doing so (see 3 Ne. 15:1-5). The law as given through Moses was a good law, although adapted to a lower spiritual capacity than is required for obedience to the gospel in its fulness. However, the Jewish leaders had added many unauthorized provisions, ceremonies, and prohibitions to the original law, until it became extremely burdensome. These innovations were known as the "traditions of the elders." By New Testament times among the Jews the law had become so altered it had lost much of its spiritual meaning. It is this form of the law that is so harshly spoken against by Jesus and by Paul (see Matt. 15:1-9; Mark 7:1-13; Gal. 2:16-21). There is no evidence that the law of Moses had become as altered among the Nephites as among the Jews, and this may partially explain why the Nephites had less trouble in giving it up when the Savior came. See also Aaronic Priesthood; Commandments, the Ten; John the Baptist.

BD: Macedonia

The region that lay north of Achaia and south of what are now called the Balkan Mountains. It was the first part of Europe in which Paul preached the gospel (Acts 16:9-10) and contained many well-known places, such as Neapolis, Philippi, Thessalonica, and Berea. Macedonia and Thessaly together constituted a Roman Province under the government of a proconsul, who lived at Thessalonica.

BD: Caesar

The title by which a Roman emperor was known. The emperors during the time covered by the New Testament, with the dates of their accessions, were as follows: Augustus, 31 B.C.; Tiberius, A.D. 14; Caligula, A.D. 37; Claudius, A.D. 41; Nero, A.D. 54. The chief occasions on which the imperial name is mentioned are (1) when a question was put to our Lord as to the duty of paying tribute (Matt. 22:17; Mark 12:14; Luke 20:22); (2) at His trial before Pilate, when the charge was disloyalty to Caesar (John 19:12; see also Acts 17:7); (3) the famine in the reign of Claudius, A.D. 47 (Acts 11:28), and his expulsion of Jews from Rome, about A.D. 50 (Acts 18:2); (4) at Paul's trial before Festus, when he claimed his right as a Roman citizen to be tried in the imperial court (Acts 25:11); (5) reference made by Paul to Christians who were members of Caesar's household (Philip. 4:22).

BD: Samaritans

The title is used to describe the people who inhabited Samaria after the captivity of the northern kingdom of Israel. They were the descendants of (1) foreign colonists placed there by kings of Assyria and Babylonia (2 Kgs. 17:24; Ezra 4:2, 10); (2) Israelites who escaped at the time of the captivity. The population was therefore partly Israelite and partly gentile. Their religion was also of a mixed character (see 2 Kgs. 17:24-41), though they claimed, as worshippers of Jehovah, to have a share in the rebuilding of the temple at Jerusalem (Ezra 4:1-3). This claim not being allowed, they became, as the books of Ezra and Nehemiah show, bitter opponents of the Jews, and started a rival temple of their own on Mount Gerizim. When Nehemiah ejected from Jerusalem a grandson of the high priest Eliashib on account of his marriage with a heathen woman (Neh. 13:28), he took refuge with the Samaritans, taking with him a copy of the Pentateuch, and according to Josephus became high priest at Gerizim. There are several references in the New Testament to the antagonism between the Jews and Samaritans (see Matt. 10:5; Luke 9:52-53; 10:33; 17:16; John 4:9, 39; 8:48); but the people of Samaria were included among those to whom the Apostles were directed to preach the gospel (Acts 1:8), and a very successful work was done there by Philip (Acts 8:4-25).

BD: Conscience

The word is not found in the Old Testament. The chief passage in the New Testament is Rom. 2:14-15. The concept is that we are born with a natural capacity to distinguish between right and wrong, due to the Light of Christ that is given to every person (D&C 84:44-53). We have a faculty by means of which we can pass judgment on our own conduct, either approving or condemning it, so anticipating the divine judgment on it. This faculty is called conscience. The possession of it at once makes us responsible beings. Like other faculties, it needs to be trained and may be deadened through misuse. Bible teaching on the subject may be classified as follows: an accusing, Gen. 3:10; 42:21; 1 Sam. 24:16-22; Prov. 20:27; Matt. 14:2; 27:3; Mark 6:16; Luke 9:7; John 8:9; Acts 24:25; Rom. 2:15; an ill-informed or ill-trained, John 16:2; Acts 8:1, 3; 26:9; Rom. 9:31; 10:2; Gal. 1:14; 4:9-11; Col. 2:16-18; 1 Tim. 1:13; a good, Acts 23:1; 24:16; Rom. 2:15; 9:1; 2 Cor. 1:12; 4:2; 1 Tim. 1:5, 19; 3:9; Heb. 13:18; 1 Pet. 3:16, 21; 1 Jn. 3:21; an evil, 1 Tim. 4:2; Titus 1:15; 1 Jn. 3:22; working of, Rom. 13:5; 14:22; 1 Pet. 2:19; respect for a weak, Rom. 14; 15:1; 1 Cor. 8:7-13; 10:23-33; purification of the, Heb. 9:14; 10:22; 1 Pet. 3:21.

BD: Apostle

The word means "one sent forth." It was the title Jesus gave (Luke 6:13) to the Twelve whom He chose and ordained (John 15:16) to be His closest disciples during His ministry on earth and whom He sent forth to represent Him after His Ascension into heaven. The calling of an Apostle is to be a special witness of the name of Jesus Christ in all the world, particularly of His divinity and of His bodily resurrection from the dead (Acts 1:22; D&C 107:23). Twelve men with this high calling constitute an administrative council in the work of the ministry. When a vacancy occurred with the death of Judas Iscariot, Matthias was divinely appointed to that special office as a member of the council (Acts 1:15-26). Today twelve men with this same divine calling and ordination constitute the Quorum of the Twelve Apostles in The Church of Jesus Christ of Latter-day Saints. The title was also applied to others who, though not of the number of the original Twelve, yet were called to serve as special witnesses of the Lord. Paul repeatedly spoke of himself as an Apostle (Rom. 1:1; 1 Cor. 1:1; 9:1; Gal. 1:1). He applied the title to James, the Lord's brother (Gal. 1:19), and also to Barnabas (1 Cor. 9:5-6; see also Acts 14:14). The New Testament does not inform us whether these three brethren also served in the Council of the Twelve as vacancies occurred therein, or whether they were Apostles strictly in the sense of being special witnesses for the Lord Jesus Christ. Jesus is referred to as an Apostle in Heb. 3:1-2, a designation meaning that He is the personal and select representative of the Father.

BD: Saint

The word saint is a translation of a Greek word also rendered "holy," the fundamental idea being that of consecration or separation for a sacred purpose; but since what was set apart for God must be without blemish, the word came to mean "free from blemish," whether physical or moral. In the New Testament the saints are all those who by baptism have entered into the Christian covenant (see Acts 9:13, 32, 41; Rom. 1:7; 1 Cor. 1:2; Philip. 1:1; 1 Pet. 1:14-15). See also Holiness.

BD: Adoption

There are two types of adoption spoken of in the scriptures. A person who is of non-Israelite lineage becomes a member of the house of Israel through faith in Jesus Christ when it is accompanied by baptism in water and the reception of the Holy Ghost. In addition, all candidates for the fulness of salvation are accounted as sons and daughters of Jesus Christ, being His children by obedience to the gospel (Mosiah 5:7-8). Although the word adoption is not actually used by John the Baptist, he taught the concept as recorded in Matt. 3:9 and Luke 3:8 (compare JST Matt. 3:36 [Appendix]; JST Luke 3:8 [Luke 3:8 note d]). See also Rom. 8:15-17; Gal. 4:5-7; Eph. 1:5; Abr. 2:10.

BD: Acts of the Apostles

This book, as stated in its opening words, is the second of a two-part work written to Theophilus. The first part is known to us as the book of Luke. The early part of Acts records some of the major missionary activities of the Twelve Apostles under the direction of Peter during the time immediately following the death and resurrection of Jesus Christ. The last half of the book outlines some of the travels and missionary work of Paul. It is evident that the book of Acts is not intended to be a comprehensive history of the early Church but is mainly a recitation of the early missionary efforts and the important opening of missionary activity to peoples other than the Jews. A brief outline of the book is foreshadowed by Jesus' words in Acts 1:8, "Ye shall be witnesses unto me both in Jerusalem (Acts 1-5), and in all Judea, and in Samaria (Acts 6-9), and unto the uttermost part of the earth (Acts 10-28)." "In Jerusalem." After an introduction containing an account of the Ascension (1:10-14) and the calling of Matthias to the Quorum of the Twelve (1:15-26), missionary work in Jerusalem goes forth with the outpouring of the Spirit on the day of Pentecost (2:1-13) and with Peter's bold declaration of the divinity of Jesus Christ and His literal bodily resurrection from the grave. In consequence of Peter's preaching on this occasion three thousand persons were added to the Church by baptism (2:37-47). We are shown how on two critical occasions the Sanhedrin refused to accept the testimony of the Brethren. The first occasion arose out of the arrest of Peter and John for preaching in the temple after healing the lame man (3:1-4:4). The second occasion was in consequence of the large number of converts coming into the Church (Acts 5) and resulted in a formal rejection of the apostolic doctrines (5:17-42). "In all Judea and in Samaria." This is recorded in three stages. First we are told of the preaching of Stephen and that his martyrdom caused a dispersion of Church members throughout Judea and Samaria (6:8-8:2). Specific mention is made that one of the seven chosen to help with the affairs of the Church was a proselyte from Antioch. This designation means that he was probably of gentile lineage and was converted to Judaism before he joined the Christian Church. Then is recorded the work of Philip and of Peter and John in preaching the gospel in Samaria (a people who are not Jews, although partly of Israelite origin) (8:4-40) and also the baptism of the Ethiopian eunuch (8:26-40) (probably a non-Israelite by lineage but previously converted to Judaism before being baptized by Philip). All of this shows the gradual outreach of the Church: first to Jews, then to non-Jewish Israelites, and then to non-Israelite persons previously converted to Judaism. Then is given an account of the conversion of Saul of Tarsus and his early preaching, first at Damascus and then in Jerusalem (9:1-31). The coming of Saul into the Church presages the remaining portion of the book of Acts. "Unto the uttermost part of the earth." This portion also falls into three phases. The first (9:32-11:26) contains the opening of the door for the worldwide extension of the gospel. This was done by the baptism of Cornelius (10:1-11:18) at Caesarea and also the establishment of the Church in Antioch (11:19-26). Both of these events were among non-Israelite people. Cornelius' entry into the Church inaugurates a new era because he is the first non-Israelite of whom we have record who entered into the Church without first having been converted to Judaism. The second phase (11:27-15:35) describes the continued activity of the Church at Antioch (consisting primarily of gentile members) and of the work there of Barnabas and Saul. The third phase (15:36-28:31) contains an account of the missionary activity of Paul (Saul), being an account of his travels through Asia Minor and Europe, by which he introduced the gospel of Jesus Christ to Jew and Gentile, and especially to the Gentile. Although the book of Acts tells us of the preaching of only a few of the original members of the Twelve (namely Peter, James, and John), we conclude that the other Apostles were also actively bearing testimony of Jesus Christ and establishing the Church in whatever lands they could reach. Perhaps they visited in the areas east, north, and south of Palestine. People from such areas are mentioned as having been present on the day of Pentecost (Medes, Elamites, Mesopotamia, Cappadocia, Egypt, and Arabia, Acts 2:9-11), and it is probable that the gospel was first carried into these lands by these people returning from the Feast of Pentecost in Jerusalem and was formally established by the leaders of the Church in the ensuing years.

Epistle to the Philippians

Written by Paul while he was in Prison at Rome, purpose is to thank saints for their help and to encourage them to protect their lives in Christ, the Kenonic Christology (Jesus condescending)

1st Epistle to the Corinthians

Written by Paul, Corinth had a reputation of immorality, members were suing each other and seeking resolution through "unbelievers," they lacked unity because they were elevating themselves based on who performed their baptism, kingdoms of glory, baptisms for the dead

2nd Epistle to the Corinthians

Written by Paul, generally acknowledged as his most personal epistle, commends saints for improvements made since he last wrote, comfort in trials and tribulations

2nd Epistle to the Thessalonians

Written by Paul, purpose is to clarify that the 2nd Coming would not happen until there was a falling away

Epistle to the Romans

Written by Paul, purpose was to prepare the Roman members for his intended visit and to refute the false teachings of the Judaizers, justification by grace through faith,, doers of the law, "I am not ashamed"

Epistle to the Galatians

Written by Paul, very short and seemingly angry (?), begins by declaring his apostolic authority is from God, amazement at how quickly the saints have turned from God, he's upset with the Judaizers failure to correctly understand the role of the Savior, Paul includes account of a confrontation with Peter about switching seats to show the Judaizers they are wrong, law of Moses was our schoolmaster

penury

extreme poverty

stiffnecked

prideful (won't bow your head)

uncircumcised of heart

sinful (won't cut away the evil in your heart)

Gnosticism

the antichrist philosophy

Cornelius

the first Gentile to be baptized without first becoming a proselyte

kick against the pricks

think of a man driving a plow by means of an ox--he pricks the ox to stay straight but the ox can kick against the pricks if it wishes (fighting a change in direction)

Deification, apotheosis, theosis

transforming into a god