New Testament 3

• Springs.
• A place where John performed baptisms (John 3: 23). Its site is uncertain, but its selection because there “was much water there” emphasizes baptism by immersion.

• Firm, true.
• The word is used to denote acceptance (Deut. 27: 15-26) or truthfulness (1 Kgs. 1: 36). Amen was the proper response of a person to whom an oath was administered (1 Chr. 16: 36; Neh. 5: 13; Neh. 8: 6). Christ is called “the Amen, the faithful and true witness” (cf. John 14: 6; 1 Cor. 14: 16; 2 Cor. 1: 20; Rev. 3: 14).

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.

The formal departure of the Risen Savior from the earth, 40 days after his resurrection. During the 40 days he had visited from time to time with the apostles, speaking to them “of things pertaining to the kingdom of God.” The ascension took place from a point on the Mount of Olives in the presence of the disciples. At that time two angels from heaven testified that in the future the Lord would return “in like manner.” See Mark 16: 19; Luke 24: 51; Acts 1: 9-12; cf. John 6: 62.

• We learn from latter-day revelation, which confirms the teaching in the Bible, that the Aaronic Priesthood has authority to baptize with water, whereas the Melchizedek Priesthood has power to baptize not only with water but also to confer the Holy Ghost (D&C 13; JS-H 1: 68-72). We note also that John the Baptist, who had the Aaronic Priesthood, recognized this distinction and used it to illustrate one of the differences between his mission and the mission of Jesus, who had the priesthood of Melchizedek
• Baptism is not optional if one wishes the fullness of salvation. Jesus said a person must be born of water and of the Spirit (John 3: 3-5). When he sent the twelve apostles forth to teach the gospel he told them that whosoever believed and was baptized would be saved; and whosoever did not believe would be damned (Mark 16: 16). Jesus himself was baptized “to fulfill all righteousness” (Matt. 3: 15; 2 Ne. 31: 4-11). But the Pharisees, being unwilling to accept the gospel “rejected the counsel of God against themselves, being not baptized” (Luke 7: 30).

Aramaic for son. Throughout the N.T. it is the first component of several names, such Barabbas, Barjona, Bar-jesus, Barnabas, Bartholomew, etc.

• House of mercy or house of grace.
• Pool at Jerusalem, having five porches or cloisters. It seems to have had medicinal properties, popularly attributed to the “troubling” of the waters by an angel (John 5: 4). There was possibly an intermittent spring flowing into the pool, which produced a bubbling at the surface. It was here that Jesus healed a man who had been an invalid for 38 years.

• Generally denotes contemptuous speech concerning God, or concerning something that stands in a sacred relation toward God, such as his temple, his law, or his prophet. Our Lord was on several different occasions charged by the Jews with speaking blasphemy, because he claimed the right to forgive sins (Matt. 9: 3; Luke 5: 21), because he called himself Son of God (John 10: 22-36), and because he said they would see him “sitting at the right hand of power, and coming in the clouds of heaven” (Matt. 26: 64-65). These charges would have been true if he had not actually been all that he said he was. The charge brought against him by the false witnesses at the trial before the Sanhedrin (Matt. 26: 59-61; John 19: 7) was one of blasphemy against God’s temple. Our Lord’s apostles, on the other hand, regarded the behavior of the Jews toward him and toward themselves as blasphemy (Matt. 27: 39; Luke 22: 65; Luke 23: 39; Acts 13: 45; Acts 18: 6; Acts 26: 11). A false accusation of blasphemy was also brought against Naboth (1 Kgs. 21: 9-13), and against Stephen (Acts 6: 11).
• The punishment for willful and intentional blasphemy was death by stoning (Lev. 24: 11-16; cf. John 10: 31-33; Acts 7: 58). Blasphemy against the Holy Ghost, which is willfully denying Christ after having received a perfect knowledge of him from the Holy Ghost, is the unforgivable sin

• A common affliction in the Middle East in Bible times. Several types of blindness are spoken of. One type resulted as a consequence of old age, as with Isaac, Eli, and Ahijah (Gen. 27: 1; 1 Sam. 3: 2; 1 Kgs. 14: 4). The bright glare of the sun was no doubt a cause of blindness, as was also infection or disease. There are many instances of Jesus healing the blind. Indeed, part of his mission as foretold by Isaiah included “recovering of sight to the blind” (Luke 4: 18-22; cf. Isa. 61: 1-2, Septuagint). Examples of Jesus curing physical blindness are recorded in Matt. 9: 27-31; Matt. 12: 22 ff.; Matt. 20: 30-34; Mark 8: 22-25; Mark 10: 46-52; Luke 7: 21; John 9: 1-41. In addition to the healing of physical blindness, the mission of Jesus included curing blindness to the things of the spirit. He made an application of this in John 9: 5 when, in conjunction with healing the man born blind, he declared that he (Jesus) was “the light of the world.” He also used the occasion to remind the Pharisees of their spiritual blindness (John 9: 39-41). The curing of spiritual blindness is also spoken of in Isa. 9: 2; Isa. 29: 18; Isa. 35: 5; Isa. 42: 18-21; and Isa. 43: 8; cf. Rom. 11: 25; Eph. 4: 18. See also 2 Ne. 9: 31-32; D&C 58: 15.
• Blindness is also used in the Bible as a type of curse or punishment perhaps with some vivid symbolism of its spiritual counterpart. Examples of this are the men of Sodom (Gen. 19: 11), the Syrian army (2 Kgs. 6: 18), and Elymas (Acts 13: 11). Paul was struck blind for three days, following his vision of the Lord on the road to Damascus (Acts 9: 1-18).
• There is evidence that some of the Jews thought blindness was always the result of sin, as in John 9: 1-2, 34, but Jesus made it clear that physical impairment may be due to other causes, and is not necessarily due to sin.

A town within a few miles of Nazareth, exact site of which is uncertain; the scene of Christ’s first miracle (John 2: 1-11), as well as of a subsequent one (John 4: 46-54), and the birthplace of Nathanael (John 21: 2).

Two Comforters are spoken of. The first is the Holy Ghost (John 14: 16-27). The Second Comforter is the Lord Jesus Christ himself. “When any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him”

The ravine below the eastern wall of Jerusalem (John 18: 1). Called Kidron in the O.T.

• The distinction that the Israelites drew between clean and unclean had a great effect upon the whole of their religious and social life. It applied in the first place to food. Certain animals, birds, and fishes were regarded as clean and might be eaten, while others were unclean and were forbidden. See Lev. 11; Deut. 14: 3-20. The flesh of any animal dying of itself or torn by wild animals was also forbidden (Ex. 22: 31; Lev. 17: 15; Lev. 22: 8; Deut. 14: 21). No Israelite might eat blood, which was regarded as containing the life; it had to be poured out and covered up (Gen. 9: 4; Lev. 17: 10-14; Lev. 19: 16; Deut. 12: 16, 23-25; Deut. 15: 23). Fat also was forbidden; it belonged to God (Lev. 7: 22-27).
• For seven or fourteen days after the birth of a child the mother was unclean (Lev. 12). Uncleanness also resulted from the touch of a dead body (Lev. 11: 8; Lev. 21: 1-4, 11; Lev. 22: 4-7; Deut. 21: 22). The leper was unclean and communicated uncleanness to everything he touched (Lev. 13: 1 - 46: 14). In N.T. times, to enter the house of a gentile or to eat food with him involved uncleanness (John 18: 28; Acts 10: 28; Acts 11: 23). So long as a person was unclean he was cut off from the congregation. In ordinary cases of uncleanness it was sufficient to remain in seclusion till the evening and then to wash the body. In certain cases a sin offering was necessary.
• Uncleanness referred to being ceremonially or ritually unclean, and should not be taken to mean that the touching of a dead body or the bearing of children was morally evil. These regulations (except the prohibition against blood, which was given as early as Noah’s day) were introduced in the Law of carnal commandments (of performances and ordinances) of the law of Moses; being fulfilled by the atonement of Jesus Christ, they are no longer required of the believers. See Mark 7: 15-23; Acts 10: 9-16, 28; Acts 15: 29; 1 Tim. 4: 4; 2 Ne. 25: 24-27; Mosiah 13: 29-32.

A prearranged means by which John the Baptist would recognize the Messiah at Jesus’ baptism (John 1: 32-34). “The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove . . . .The sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence” (Joseph Smith, HC 5: 261). See 1 Ne. 11: 27; 2 Ne. 31: 8; D&C 93: 15; Abr., fac. 2, fig. 7. Though we usually associate the sign of the dove with John the Baptist, from the latter reference we learn that it was manifested to Abraham also. We suppose that it has been similarly made known to other prophets on occasion since the time of Adam.

• 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. (Acts. 2: 9-11; cf. John 7: 35). 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.

Snakes marked with flamelike spots, or whose bite caused acute inflammation (Num. 21: 6). The Lord sent these upon the children of Israel to “straiten them,” and he prepared a way that those who were bitten might be healed by looking at the serpent of brass that Moses raised up before them, which was a symbol of the Redeemer being lifted upon the cross (John 3: 14-15). The event is confirmed in latter-day revelation (1 Ne. 17: 41; 2 Ne. 25: 20).

The Feast of Tabernacles (Lev. 23: 34) or of Ingathering (Ex. 23: 16), called by later Jews the Feast (John 7: 37), and reckoned by them to be the greatest and most joyful of all, was celebrated on the fifteenth to twenty-first days of the seventh month. To the seven days was added an eighth (“the last day, that great day of the feast” (John 7: 37), a day of holy convocation, which marked the ending not only of this particular feast, but of the whole festival season. The events celebrated were the sojourning of the children of Israel in the wilderness (Lev. 23: 43), and the gathering-in of all the fruits of the year (Ex. 23: 16). The sacrifices prescribed by the law were more numerous than for any other feast, and impressive ceremonies were added in later times, that is,¹ the drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is); and² the illumination of the temple courts by four golden candelabra. It is probably to these ceremonies that our Lord refers in John 7: 37 and John 8: 12.³ The making of a canopy of willows over the altar. The characteristic rite of the Feast of Tabernacles was the dwelling in booths made of the boughs of trees. This rite seems to have been neglected from the time of Joshua to the time of Ezra (Neh. 8: 17). it is practiced by the Jews of modern times. Remarkable celebrations of the Feast of Tabernacles took place at the opening of Solomon’s temple (1 Kgs. 8: 2; 2 Chr. 5: 3; 2 Chr. 7: 8), and in the days of Ezra and Nehemiah (Neh. 8: 14). Jeroboam adapted this feast to the later seasons of the northern kingdom (1 Kgs. 12: 32). Zechariah in prophetic imagery represents the nations as coming up to Jerusalem to keep the Feast of Tabernacles,a nd describes the curse that should fall on those who did not come (Zech. 14: 16-19).

The third member of the Godhead and, as the name implies, a personage of Spirit, not possessing a body of flesh and bones. The manifestation on the day of Pentecost (Acts 2) was the gift of the Holy Ghost that came upon the Twelve, without which they were not ready for their ministries to the world. For some reason not fully explained in the scriptures, the Holy Ghost did not operate in the fulness among the Jews during the years of Jesus’ mortal sojourn (John 7: 39; John 16: 7).

A kind of wild marjoram, used at the Passover (Ex. 12: 22); for sprinkling purposes in the purification of lepers (Lev. 14: 4, 51) and in the sacrifice of the red heifer (Num. 19: 6; see also Ps. 51: 7; 1 Kgs. 4: 33). According to John (John 19: 29), the sponge with the vinegar offered to our Lord on the cross was “put upon hyssop.” Matthew and Mark do not mention the hyssop, but only the reed by which it was raised to Jesus’ mouth.

The scene of our Lord’s conversation with the woman of Samaria (John 4: 1-42); a well of the same name still exists, 75 feet deep, near Nablus, the ancient Shechem, close to the main road from Judaea to Galilee. Shechem was Jacob’s home for some years after his return from Laban

• One of the Twelve; son of Zebedee and brother of James. In his early life he was a fisherman in fairly comfortable circumstance (Mark 1: 20). We may assume he is the unnamed disciple of the Baptist mentioned in John 1: 40. Later on he received a call to be a disciple of Jesus Christ (Matt. 4: 21-22; Luke 5: 1-11). He was one of the inner circle of three who were with the Lord at the raising of Jairus’s daughter, at the Transfiguration, and in Gethsemane. In his own Gospel he refers to himself as “the disciple whom Jesus loved” (John 13: 23; John 19: 26; John 20: 2; John 21: 7, 20), and that “other disciple” (John 20: 2-8). From Jesus he received the name Boanerges, “a son of thunder” (Luke 9: 54). Other incidents that reveal his character are recorded in Mark 9: 38; Mark 10: 35-40. There are frequent references to him in the accounts of the crucifixion and resurrection (Luke 22: 8; John 18: 15; John 19: 26-27; John 20: 2; John 21: 2). In the Acts he appears but seldom (Acts 3: 1, 11; Acts 4: 13; Acts 8: 14). Paul refers to his meeting with him in Jerusalem (Gal. 2: 9). In Rev. 1: 9 John tells of his banishment to Patmos.
• John is mentioned frequently in latter-day revelation, as in 1 Ne. 14: 18-27; 3 Ne. 28: 6; Ether 4: 16; D&C 7; D&C 27: 12; D&C 61: 14; D&C 77: 1-15; D&C 88: 141. These passages serve to confirm and to clarify the biblical record of John and also give us a hint as to his greatness and the importance of the work the Lord has given him to do on the earth, not only in the time of the N.T., but also in the last days. We especially have a clarification of John 21: 20-23, ascertaining that John did not die, but has been allowed to remain on the earth as a ministering servant until the time of the Lord’s second coming (3 Ne. 28: 6; D&C 7).

• Written by John the Apostle. In John 20: 31 he tells us his object in writing is to testify¹ that Jesus is the Christ, i.e., the Messiah, and² that Jesus is the Son of God. The scenes from Jesus’ life that he describes are carefully selected and arranged with this object in view. The record begins with a statement of Christ’s status in the premortal existence: he was with God, he was God, and he was the creator of all things. Finally he was born in the flesh as the Only Begotten Son of the Father. John traces the course of Jesus’ ministry, greatly emphasizing his divinity and his resurrection from the dead and citing miracles and sermons to develop his points. He clearly affirms that Jesus is the Son of God, attested to by miracles, by witnesses, by the prophets, and by Christ’s own voice. John teaches by contrast, using such terms as light and darkness, truth and error, good and evil, God and the devil. Perhaps in no other record is the holiness of Jesus and the perfidy of the Jewish rulers so plainly declared.
• This Gospel is supplementary to the other three. It deals mainly with the Judaean ministry, whereas the Synoptists write chiefly of the ministry in Galilee. Several items from this Gospel have been clarified by latter-day revelation

So KJV sometimes translates the Latin word Praetorium. In John 18: 28, 33; John 19: 9, it denotes Pilate’s official residence in Jerusalem; in Acts 23: 35 it denotes a part of the buildings erected by Herod in Caesarea. In Matt. 27: 27 praetorium is translated “common hall” or “governor’s house,” i.e., Pilate’s house; in Philip. 1: 13 it is translated “palace” or “Caesar’s court,” i.e., the officers of the court before which Paul was tried.

• The phrase “light of Christ” does not appear in the Bible, although the principles that apply to it are frequently mentioned therein. The precise phrase is found in Alma 28: 14, Moro. 7: 18, and D&C 88: 7. Biblical phrases that are sometimes synonymous to the term “light of Christ” are “spirit of the Lord” and “light of life” (see, for example, John 1: 4; John 8: 12). The “spirit of the Lord,” however, sometimes is used with reference to the Holy Ghost, and so must not be taken in every case as having reference to the light of Christ.
• The light of Christ is just what the words imply: enlightenment, knowledge, and an uplifting, ennobling, persevering influence that comes upon mankind because of Jesus Christ. For instance, Christ is “the true light that lighteth every man that cometh into the world” (D&C 93: 2; John 1: 9). The light of Christ fills the “immensity of space” and is the means by which Christ is able to be “in all things, and is through all things, and is round about all things.” It “giveth life to all things” and is “the law by which all things are governed.” It is also “the light that quickeneth” man’s understanding (see D&C 88: 6-13, 41). In this manner, the light of Christ is related to man’s conscience and tells him right from wrong (cf. Moro. 7: 12-19).
• The light of Christ should not be confused with the personage of the Holy Ghost, for the light of Christ is not a personage at all. Its influence is preliminary to and preparatory to one’s receiving the Holy Ghost. The light of Christ will lead the honest soul who “hearkeneth to the voice” to find the true gospel and the true Church and thereby receive the Holy Ghost (see D&C 84: 46-48). Additional references are Alma 19: 6; Alma 26: 3; D&C 20: 27.

• An important element in the work of Jesus Christ, being not only divine acts, but forming also a part of the divine teaching. Christianity is founded on the greatest of all miracles, the resurrection of our Lord. If that be admitted, other miracles cease to be improbable. Miracles should not be regarded as deviations from the ordinary course of nature so much as manifestations of divine or spiritual power. Some lower law was in each case superseded by the action of the higher. They were intended to be a proof to the Jews that Jesus was the Christ (Matt. 11: 4-5; John 2: 11; John 10: 25; John 20: 30-31). Many of them were also parabolic and instructive, teaching by means of symbols such divine truths as the result of sin and the cure of sin; the value of faith; the curse of impurity; and the law of love. The miracles of healing also show how the law of love is to deal with the actual facts of life. Miracles were and are a response to faith, and its best encouragement. They were never wrought without prayer, felt need, and faith.
• It is important to notice the different names by which miracles are described. They are called signs, as being visible tokens of an invisible power; they are powers or mighty works, because they are the acts of One who is almighty; they are simply works, or the natural results of the Messiah’s presence among men; they are wonders, marvels, because of the effect produced on those who saw them. The following miracles are found in one Gospel only.

• Water made wine (John 2: 1-11).
• the healing of the nobleman’s son (John 4: 46-54).
• the healing of the impotent man at Bethesda (John 5: 1-16).
• the restoration of sight to the man blind from birth (John 9).
• the raising of Lazarus (John 11: 1-45).
• the net full of fishes (John 21: 1-24).
• Miracles are a part of the gospel of Jesus Christ. If miracles cease it is because faith has ceased.

Anything to eat; food; a meal (not necessarily flesh) In KJV meat is sometimes used to connote an offering made of grain, i.e., “meat offering,” but no flesh is involved

• God has given.
• His friendship with Philip and call to be a disciple are found in John 1: 45-51; see also John 21: 2, where we learn that he belonged to Cana in Galilee. He is generally identified with Bartholomew, on the ground that Nathanael is always mentioned along with apostles, as though of apostolic rank, and that whereas the Synoptists (Matt. 10: 3; Mark 3: 18; Luke 6: 14) mention Bartholomew (associating him with Philip) and never Nathanael, John mentions Nathanael and never Bartholomew.

A “ruler of the Jews,” i.e., member of the Sanhedrin; comes to Jesus by night (John 3); defends him to the Pharisees (John 7: 50); brings spices to his burial (John 19: 39).

At the wedding at Cana (John 2: 2-5). She was entrusted to John (John 19: 25-26), and was with the apostles after the ascension (Acts 1: 14). Sister of Lazarus and Martha. Sat at Jesus’ feet (Luke 10: 29,42); sent for Jesus after the death of Lazarus (John 11: 1-45); anointed Jesus with ointment (John 12: 3-8).

• The resurrection consists in the uniting of a spirit body with a body of flesh and bones, never again to be divided. The resurrection shall come to all, because of Christ’s victory over death. Jesus Christ was the first to be resurrected on this earth (Acts 26: 23; 1 Cor. 15: 23; Col. 1: 18; Rev. 1: 5; cf. Matt. 27: 52-54). Others had been brought back from death, but were restored to mortality (Mark 5: 22-43; Luke 7: 11-17; John 11: 1-45), whereas a resurrection means to become immortal, without blood, yet with a body of flesh and bone.
• All will not be raised to the same glory in the resurrection (1 Cor. 15: 39-42; D&C 76), nor will all come forth at the same time (see 1 Cor. 15: 23; Alma 40: 8). Christ was first; the righteous have precedence over the wicked, and come forth in the first resurrection, whereas the unrepentant sinners come forth in the last resurrection (cf. Rev. 20: 5-13).
• The N.T. gives ample evidence that Jesus rose with his physical body: He ate fish and honey (Luke 24: 42-43); he said he had flesh and bones (Luke 24: 39); the people touched him (Luke 24: 39-40; John 20: 25-29); the tomb was empty (Luke 24: 2-3; John 20: 1-10); and the angels said he had risen (Mark 16: 1-6).
• One of the most fundamental doctrines taught by the Twelve was that Jesus was risen from the tomb, with his glorified, resurrected body, as in Acts 1: 21-22; Acts 2: 32; Acts 3: 15; Acts 4: 33. To obtain a resurrection with a celestial, exalted body is the center point of hope in the gospel of Jesus Christ. The resurrection of Jesus is the most glorious of all messages to mankind.
• Latter-day revelation confirms the reality of the resurrection of Christ and of all mankind,

Made by Moses at God’s command to be a sacramental means of healing for the Israelites in the wilderness (Num. 21: 9). It seems to have been carefully preserved, and became an object of superstitious worship (2 Kgs. 18: 4); it was accordingly destroyed by Hezekiah, who called it Nehushtan. The “lifting up” of the serpent in the wilderness is referred to by the Lord as a type of his own “lifting up” upon the cross (John 3: 14-15). Latter-day revelation confirms the episode of the fiery serpents and the healing properties associated with looking upon Moses’ brazen serpent

A cloister on the eastern side of the Court of the Gentiles in Herod’s temple (John 10: 23; Acts 3: 11; Acts. 5: 12).

The Greek word denotes pistic nard, pistic being perhaps a local name; some take it to mean genuine; others, liquid. Nard was made from the root of a tree, with a strong aromatic odor (John 12: 3-5).

The word does not occur in the KJV. It is an English form of the Greek parakletos, a name applied by the Lord (John 14: 16, 26; John 15: 26; John 16: 7) to the Holy Spirit, and which may be translated Comforter, Advocate, or Helper. The same name is applied by John (1 Jn 2: 1) to the Lord himself. Advocate is probably the English word that most nearly represents the meaning of the Greek.