Footnotes
[1]. It is also called Ephrath [Ef-rath] and Ephratah [Ef-ra-tah.] It was the scene of Rachel's death and burial, the native place of Samuel's father, the residence of Boaz and Ruth, and the birthplace of David; it was also the last rallying point of the remnant of Judah after the invasion of Nebuchadnezzar.
[2]. Micah v: 2.
[3]. Luke 1:28-38.
[4]. Canon Farrar translates this splendid passage: "Glory to God in the highest, and on earth peace among men of good will," maintaining that such is the reading of the best Mss. Dear to us as the reading in King James' translation of the Bible is, if looked upon as announcing the effect of Christianity in this world—"On earth peace among men of good will," comes more nearly to the truth than "on earth peace, good will toward men."
[5]. Matt. ii: 2.
[6]. III Nephi i: 21.
[7]. III Nephi i: 13.
[8]. III Nephi i: 15-19.
[9]. Matt. ii: 18.
[10]. Matt. ii: 23.
[11]. I have condensed much of the matter in the first part of this section from the learned works of D'Aubigne, Dr. Mosheim, Gibbon and Josephus, sometimes using even their phraseology without further acknowledgement than this note.—The Author.
[12]. Epistle to Romans i: 18-32.
[13]. See note 7, end of section.
[14]. Dr. Lardner.
[15]. See "The First Gospel of the Infancy," Apocryphal New Testament (Colley & Rich, publishers, Boston, 1891.)
[16]. Luke i.
[17]. Matt. iii.
[18]. Luke iii.
[19]. Matt. iii.
[20]. Luke iii.
[21]. John i:19-23.
[22]. The location of Bethabara is uncertain.
[23]. Matt. iii.
[24]. Matt. iii.
[25]. John i:33.
[26]. Matt. iv.
[27]. That is, vain fellow.
[28]. Doc. and Cov. lxxxiv:17-27.
[29]. Biblical Literature.—Kitto.
[30]. Matt. x.
[31]. Matt. x.
[32]. Compare Luke x with Matt. x.
[33]. Luke x.
[34]. John v.
[35]. John iii.
[36]. John iii.
[37]. John iv.
[38]. John v:24-30.
[39]. John v:39-47, vii:14-18.
[40]. John v:32-35.
[41]. John v:36; x:25.
[42]. John v:37, 39.
[43]. Mark xi:5.
[44]. Matt. iv:16-24.
[45]. Matt. iv:16-24.
[46]. Mark xii.
[47]. John xi.
[48]. Matt. ii.
[49]. John v:1-18.
[50]. John v:17, 18.
[51]. John xii.
[52]. Luke xxii. Matt. xxvi.
[53]. John xviii:36.
[54]. Luke alone calls it Calvary; Matthew, Mark and John call it Golgotha. They each have reference to the same place, which was known by the two different names.
[55]. III Nephi viii.
[56]. Those predictions are found in the following passages: John ii:18-22; x:17, 18; xiii:31-33. Matt. xii:38=42; xvi:21-23; xvii:1-9; Mark ix:30-32; x:32-34.
[57]. Matt. xxviii.
[58]. John xx:14-17.
[59]. Matt. xxviii:9.
[60]. Luke xxiv:13-31.
[61]. Luke xxiv:34 and I Cor. xv:5.
[62]. John xx:19.
[63]. John xx:26; Mark xvi:14.
[64]. John xxi:1-24.
[65]. Matt. xxviii:16.
[66]. I Cor. xv:6.
[67]. I Cor. xv:7.
[68]. I Cor. xv:8.
[69]. Acts i.
[70]. Matt. xviii.
[71]. Mark xvi:16.
[72]. Luke xxiv:49, 53; Acts i.
[73]. Acts i; Matt. xvi.
[74]. John x:16.
[75]. III Nephi xv:18.
[76]. III Nephi xv:21.
[77]. III Nephi xi:12.
[78]. Section V, paragraph 14.
[79]. The land Bountiful was in the northern part of South America.
[80]. III Nephi xi:14.
[81]. See John xxi:21-25; III Nephi xxviii.
[82]. Let those who would be more minutely informed upon the ministry of Messiah on the western hemisphere, study carefully the book of III Nephi, where the history of that important event is recorded, and which book has been called—a "Fifth Gospel."
[83]. It must be remembered, that Jesus told the Nephites that he was going to visit the lost tribes whom the Father had led away. They, too, were to have the gospel preached to them (III Nephi xv and xvi.)
[84]. In his "Comment de Rebus Christ," p. 78-80, the learned Dr. Mosheim has a note on this passage in which his aim is to prove that the correct translation from the Greek of the phrase usually rendered "they gave forth their lots," should be "they gave their votes." While it is but proper to say that the Doctor's translation is very generally rejected by the learned, still there will be no question with those who understand the order of the priesthood and the manner of filling vacancies in its quorums, that Dr. Mosheim is correct in his interpretation as to the meaning of the passage.
[85]. IV Nephi i:14.
[86]. Pentecost came fifty days after the Passover, on which day the Lord Jesus was crucified. Allowing that he lay three days in the tomb and was with his disciples forty days after his resurrection (Acts i:3), forty-three days of the fifty between Passover and Pentecost are accounted for, leaving but seven days between ascension and the day of Pentecost, when the promise of the baptism of the spirit was fulfilled.—"The Gospel," note p. 177.
[87]. Luke iii:16. Matt. iii:2. Acts i:4, 5.
[88]. The languages spoken are enumerated by the writer of The Acts ii:9-11.
[89]. Joel ii:28.
[90]. I think it proper here to call the attention of the student to the fact that the principles of the gospel in this discourse of Peter's are stated in the same order that they were unfolded in the ministry of John the Baptist and Messiah. First, John came bearing witness of one who should come after him—Christ, the Lord. Hence, he taught faith in God (John i:15, 16, also verses 19-36). After that, the burden of his message was, "Repent, for the kingdom of heaven is at hand;" then followed his baptism in water with a promise that they should receive the Holy Ghost. So Peter first taught the people faith in the Lord, proving from the scripture that Jesus was both Lord and Christ; and when they believed that, then he taught them repentance and baptism for the remission of sins, and promised them the Holy Ghost.
[91]. Acts ii:38, 39.
[92]. Acts iv:9.
[93]. Acts v:26-32.
[94]. Acts v:34-42.
[95]. It is generally supposed by Biblical scholars, Mosheim, Neander, Kitto, Murdock and many others, that these men were deacons only. There is nothing, however, in the Acts of the Apostles or other parts of the New Testament which would lead one to believe that such was the case. We have evidence on the other hand that one of them at least held a higher priesthood than the office of deacon. In modern revelation we have it stated that neither teachers nor deacons have authority to baptize, administer the sacrament or lay on hands for the Holy Ghost (Doc. and Cov., sec. xx:58); yet we have Philip, one of the seven, going down into Samaria, teaching the gospel "and baptizing the people" (Acts viii), hence we may know that he held a higher priesthood than that of deacon. Yet when it became necessary to confer the Holy Ghost upon these same converts by the laying on of hands, Philip, it would seem, had not the authority to do it; but the Apostles hearing that Samaria had received the word, sent Peter and John down and they conferred upon the Samaritans the Holy Ghost. And though Philip was present he appears to have taken no part in it. It is therefore reasonable to conclude that since Philip had authority to baptize, he therefore must have held an office higher than that of deacon, or even of teacher; but since he evidently had not authority to lay on hands for the gift of the Holy Ghost, his office was something less than that of an Elder. Hence it is most likely that he was a priest—priests have the right to baptize but not to lay on hands for the reception of the Holy Ghost (Doc. and Cov. sec. xx)—as perhaps also were his six associates, appointed to preside over the temporal affairs of the Church, especially to see after the poor.
[96]. Acts iv:32-37.
[97]. Acts viii. The student will observe that the same order of presenting and accepting the gospel is observed in the account given of its introduction into Samaria as was observed in the teaching of John the Baptist and Jesus, and also of Peter, on the day of Pentecost.
[98]. Acts ix.
[99]. Matt. xv:24.
[100]. John xii:32.
[101]. This case of Cornelius marks an exception—the only one recorded in the New Testament—to that order in the gospel to which attention has been drawn several times in this section; that is, these Gentiles received the Holy Ghost before baptism in water. The object of the deviation from the rule is obvious. It was that the Jews might have a witness from God that the gospel was for the Gentiles as well as for the house of Israel. But according to the Scriptures, and I may say according to the nature and relationship of these several principles and ordinances of the gospel to each other, the reception of the Holy Ghost comes after repentance and baptism, the one leading up logically to the other, which follows in beautiful and harmonious sequence.
[102]. Col. i:23.
[103]. Dan. xii:2.
[104]. John v:26, 28, 29.
[105]. Doc. and Cov. lxxvi:17.
[106]. Rev. xx:12, 13.
[107]. Rom. v:18. See whole chapter.
[108]. Cor. xv:21-26.
[109]. Mormon ix:12, 13. Other evidences from the Nephite scriptures will be found in Alma xi:40-44. III Nephi xxvii:13-15. II Nephi ii. Mosiah xv:18-27. Alma xxxiv:7-17. Alma xiii:1-26.
[110]. See "The World's Sixteen Crucified Saviors," by Kersey Graves.
[111]. John v:26.
[112]. Mediation and Atonement, xxiv.
[113]. John x:17, 18.
[114]. Matt. xxvi:53, 54.
[115]. I John iv:9.
[116]. John iii:16, 17.
[117]. Isaiah liii:5, 6.
[118]. I Cor. vi:19, 20.
[119]. Doc. and Cov., sec. xix:16-18. See also Mosiah iii:20, 21. "The Gospel," Roberts, page 29.
[120]. Matt. xxviii:18-20.
[121]. Acts iv:12.
[122]. Acts ii:22-47. Acts viii:5-25.
[123]. II Cor. vii:8-10.
[124]. Rom. vi:3-5.
[125]. Acts viii:14-18.
[126]. The injunction placed upon those who accept the faith of the gospel is that they add to their faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (II Peter i:5-8.)—"The Gospel," page 37.
[127]. Mark xvi. I Cor. xii.
[128]. Matt. x. Acts i:4-8.
[129]. Compare Luke x with Matt. x.
[130]. Acts i:3.
[131]. Acts xiv:23. Acts xx:17, 28.
[132]. Phil. i:1. Titus i:5-7.
[133]. I Cor. xii:28-30.
[134]. Eph. iv:10.
[135]. I Cor. xii.
[136]. Eph. iv.
[137]. John xv:16.
[138]. Acts v:1-6.
[139]. Acts xiii:1-3.
[140]. Acts xiv:2, 3.
[141]. Acts xx:28, 29.
[142]. Heb. v:1, 5.
[143]. Ex. xxviii:1.
[144]. III Nephi xxvi:6, 7.
[145]. III Nephi xii.
[146]. III Nephi xi.
[147]. III Nephi xxvii:37; also Moroni ii.
[148]. III Nephi xxvii and IV Nephi i:1.
[149]. Moroni iii.
[150]. Moroni vi.
[151]. IV Nephi i:1-7.