LDS Thoughts and DOCTRINE.

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Elizabeth
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Elizabeth
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Re: LDS Thoughts and DOCTRINE.

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"John the Baptist Regarded as a Nazarite.—The instruction of the angel Gabriel to Zacharias, that the promised son, John, was to “drink neither wine nor strong drink,” and the adult life of John as a dweller in the desert, together with his habit of wearing rough garb, have led commentators and Biblical specialists to assume that he was a “Nazarite for life.” It is to be remembered, however, that nowhere in scripture extant is John the Baptist definitely called a Nazarite. A Nazarite, the name signifying consecrated or separated, was one, who by personal vow or by that made for him by his parents, was set apart to some special labor or course of life involving self-denial. (See page 67.) Smith’s Comp. Dict. of the Bible says: “There is no notice in the Pentateuch of Nazarites for life; but the regulations for the vow of a Nazarite of days are given (Numbers 6:1–2). The Nazarite, during the term of his consecration, was bound to abstain from wine, grapes, and every production of the vine, and from every kind of intoxicating drink. He was forbidden to cut the hair of his head, or to approach any dead body, even that of his nearest relation.” The sole instance of a Nazarite for life named in the scriptures is that of Samson, whose mother was required to put herself under Nazarite observances prior to his birth, and the child was to be a Nazarite to God from his birth (Judges 13:3–7, 14). In the strictness of his life, John the Baptist is to be credited with all the personal discipline required of Nazarites whether he was under voluntary or parental vows or was not so bound."
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"Circumcision, while not exclusively a Hebrew or an Israelitish practice, was made a definite requirement through the revelations of God to Abraham, as the sign of the covenant between Jehovah and the patriarch. (Genesis 17:9–14.) This covenant was made to include the establishment of Abraham’s posterity as a great nation, and provided that through his descendants should all nations of the earth be blessed (Genesis 22:18)—a promise which has been proved to mean that through that lineage should the Messiah be born. Circumcision was a binding condition; and its practice therefore became a national characteristic. Every male was to be circumcised eight days after birth (Genesis 17:12; Leviticus 12:3). This requirement as to age came to be so rigidly enforced, that even if the eighth day fell on a Sabbath the rite had to be performed on that day (John 7:22, 23). All male slaves had to be circumcised (Genesis 17:12, 13) and even strangers who sojourned with the Hebrews and desired to partake of the Passover with them had to submit to the requirement (Exodus 12:48). From the Standard Bible Dictionary we take the following: “The ceremony indicated the casting off of uncleanness as a preparation for entrance into the privileges of membership in Israel. In the New Testament, with its transfer of emphasis from the external and formal to the inner and spiritual side of things, it was first declared unnecessary for Gentile converts to the gospel to be circumcised (Acts 15:28), and afterward the rite was set aside even by Jewish Christians.” It became customary to name a child at the time it was circumcised, as is instanced in the case of John, son of Zacharias (Luke 1:59)."
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"The sign for which Zacharias asked was thus given by the angel: “Behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.” (Luke 1:20.) From the account of the circumcision and naming of the boy, John, it is held by some that the afflicted father was also deaf, as the company “made signs” to him as to how he would have his son named (verse 62)."
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Jewish Betrothal.—The vow of espousal, or betrothal, has always been regarded as sacred and binding in Jewish law. In a manner it was as binding as a "marriage ceremony, though it carried none of the particular rights of marriage. The following succinct statements are taken from Geikie’s Life and Words of Christ, vol. 1, p. 99: “Among the Jews of Mary’s day it was even more of an actual engagement [than it later came to be]. The betrothal was formally made with rejoicings in the house of the bride under a tent or slight canopy raised for the purpose. It was called the ‘making sacred’ as the bride thenceforth was sacred to her husband in the strictest sense. To make it legal, the bridegroom gave his betrothed a piece of money, or the worth of it, before witnesses, with the words, ‘Lo, thou art betrothed unto me,’ or by a formal writing in which similar words and the maiden’s name were given, and this in the same way was handed to her before witnesses.”
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https://soundcloud.com/janadele/sets/ja ... -jesus-the


Jesus The Christ. Audio. Chapters One to Six.

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Elizabeth
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"Genealogies of Joseph and Mary.—“It is now almost certain that the genealogies in both Gospels are genealogies of Joseph, which if we may rely on early traditions of their consanguinity involve genealogies of Mary also. The Davidic descent of Mary is implied in Acts 2:30; 13:23; Rom. 1:3; Luke 1:32, etc. St. Matthew gives the legal descent of Joseph through the elder and regal line, as heir to the throne of David; St. Luke gives the natural descent. Thus, the real father of Salathiel was heir of the house of Nathan, but the childless Jeconiah (Jer. 22:30) was the last lineal representative of the elder kingly line. The omission of some obscure names and the symmetrical arrangement into tesseradecads were common Jewish customs. It is not too much to say that after the labors of Mill (On the Mythical Interpretation of the Gospels, pp. 147–217) and Lord A. C. Hervey (On the Genealogies of Our Lord, 1853) scarcely a single difficulty remains in reconciling the apparent divergencies. And thus in this as in so many other instances, the very discrepancies which appear to be most irreconcilable, and most fatal to the historic accuracy of the four evangelists, turn out, on closer and more patient investigation, to be fresh proofs that they are not only entirely independent, but also entirely trustworthy.”—Farrar, Life of Christ, p. 27, note.
The writer of the article “Genealogy of Jesus Christ” in Smith’s Bible Dict. says: “The New Testament gives us the genealogy of but one person, our Savior (Matt. 1; Luke 3). … The following propositions will explain the true construction of these genealogies (so Lord A. C. Hervey): 1. They are both the genealogies of Joseph, i.e. of Jesus Christ, as the reputed and legal son of Joseph and Mary. 2. The genealogy of Matthew is, as Grotius asserted, Joseph’s genealogy as legal successor to the throne of David. That of Luke is Joseph’s private genealogy, exhibiting his real birth, as David’s son, and thus showing why he was heir to Solomon’s crown. The simple principle that one evangelist exhibits that genealogy which contained the successive heirs to David’s and Solomon’s throne, while the other exhibits the paternal stem of him who was the heir, explains all the anomalies of the two pedigrees, their agreements as well as their discrepancies, and the circumstance of their being two at all. 3. Mary, the mother of Jesus, was probably the daughter of Jacob, and first cousin to Joseph her husband.”

A valuable contribution to the literature of this subject appears in the Journal of the Transactions of the Victoria Institute, or Philosophical Society of Great Britain, 1912, vol. 44, pp. 9–36, as an article, “The Genealogies of our Lord,” by Mrs. A. S. Lewis, and discussion thereof by many scholars of acknowledged ability. The author, Mrs. Lewis, is an authority on Syriac manuscripts, and is one of the two women who, in 1892, discovered in the library of St. Catherine’s monastery on Mount Sinai, the Syriac palimpsest MS. of the four Gospels. The gifted author holds that Matthew’s account attests the royal pedigree of Joseph, and that Luke’s genealogical table proves the equally royal descent of Mary. Mrs. Lewis says: “The Sinai Palimpsest also tells us that Joseph and Mary went to Bethlehem, to be enrolled there, because they were both of the house and lineage of David.”

Canon Girdlestone, in discussing the article, says in pertinent emphasis of Mary’s status as a princess of royal blood through descent from David: “When the angel was foretelling to Mary the birth of the Holy Child, he said, ‘The Lord God shall give Him the throne of His father David.’ Now if Joseph, her betrothed, had alone been descended from David, Mary would have answered, ‘I am not yet married to Joseph,’ whereas she did answer simply, ‘I am an unmarried woman,’ which plainly implies—if I were married, since I am descended from David, I could infuse my royal blood into a son, but how can I have a royal son while I am a virgin?’”

After brief mention of the Jewish law relating to adoption, wherein it is provided (according to Hammurabi’s Code, section 188), that if a man teach his adopted son a handicraft, the son is thereby confirmed in all the rights of heirship, Canon Girdlestone adds: “If the crown of David had been assigned to his successor in the days of Herod it would have been placed on the head of Joseph. And who would have been the legal successor to Joseph? Jesus of Nazareth would have been then the King of the Jews, and the title on the cross spoke the truth. God had raised Him up to the house of David.”
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"The Inner Sanctuary of the Temple.—The Holy of Holies in the Temple of Herod retained the form and dimensions of the Oracle in the Temple of Solomon; it was therefore a cube, twenty cubits in each principal measurement. Between this and the Holy Place hung a double veil, of finest material, elaborately embroidered. The outer of the two veils was open at the north end, the inner at the south; so that the high priest who entered at the appointed time once a year could pass between the veils without exposing the Holy of Holies. The sacred chamber was empty save for a large stone upon which the high priest sprinkled the sacrificial blood on the Day of Atonement; this stone occupied the place of the Ark and its Mercy Seat. Outside the veil, in the Holy Place, stood the altar of incense, the seven-branched candlestick, and the table of shewbread.—House of the Lord, p. 49."

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"Equally definite with the prophecies declaring that the Messiah would be born in the lineage of David are the predictions that fix the place of His birth at Bethlehem, a small town in Judea. There seems to have been no difference of opinion among priests, scribes, or rabbis on the matter, either before or since the great event. Bethlehem, though small and of little importance in trade or commerce, was doubly endeared to the Jewish heart as the birthplace of David and as that of the prospective Messiah. Mary and Joseph lived in Nazareth of Galilee, far removed from Bethlehem of Judea; and, at the time of which we speak, the maternity of the Virgin was fast approaching.

At that time a decree went out from Rome ordering a taxing of the people in all kingdoms and provinces tributary to the empire; the call was of general scope, it provided “that all the world should be taxed.” The taxing herein referred to may properly be understood as an enrolment, or a registration, whereby a census of Roman subjects would be secured, upon which as a basis the taxation of the different peoples would be determined. This particular census was the second of three such general registrations recorded by historians as occurring at intervals of about twenty years. Had the census been taken by the usual Roman method, each person would have been enrolled at the town of his residence; but the Jewish custom, for which the Roman law had respect, necessitated registration at the cities or towns claimed by the respective families as their ancestral homes. As to whether the requirement was strictly mandatory that every family should thus register at the city of its ancestors, we need not be specially concerned; certain it is that Joseph and Mary went to Bethlehem, the city of David, to be inscribed under the imperial decree.

The little town was crowded at the time, most likely by the multitude that had come in obedience to the same summons; and, in consequence, Joseph and Mary failed to find the most desirable accommodations and had to be content with the conditions of an improvised camp, as travelers unnumbered had done before, and as uncounted others have done since, in that region and elsewhere. We cannot reasonably regard this circumstance as evidence of extreme destitution; doubtless it entailed inconvenience, but it gives us no assurance of great distress or suffering.d It was while she was in this situation that Mary the Virgin gave birth to her firstborn, the Son of the Highest, the Only Begotten of the Eternal Father, Jesus the Christ."

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"But few details of attendant circumstances are furnished us. We are not told how soon the birth occurred after the arrival of Mary and her husband at Bethlehem. It may have been the purpose of the evangelist who made the record to touch upon matters of purely human interest as lightly as was consistent with the narration of fact, in order that the central truth might neither be hidden nor overshadowed by unimportant incident. We read in Holy Writ this only of the actual birth: “And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.”
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"Idaho’s First Mormon Temple Is Rededicated
The interior of the Idaho Falls Idaho Temple underwent extensive renovation, and now the 72-year-old building has been rededicated by President Henry B. Eyring, first counselor in the First Presidency of The Church of Jesus Christ of Latter-day Saints.

The sacred structure was the first Mormon temple in Idaho, dedicated in 1945 by Church President George Albert Smith, followed by temples in Twin Falls, Boise and Rexburg. A fifth temple in Meridian is scheduled for dedication November 19, 2017. Plans were announced in the April 2017 general conference to build a sixth temple in Pocatello.

The Idaho Falls Temple holds a special place for President Eyring and his wife. “This is the temple I came to during the years that my wife and I were at Ricks College [BYU-Idaho], and so I have sweet memories of this place. And also of the people in this place. This is the place of faith among Latter-day Saints.”

President Eyring was joined for the cultural celebration and the three rededicatory sessions by Elder Ronald A. Rasband of the Quorum of the Twelve Apostles, Elder Richard J. Maynes of the Presidency of the Seventy, Bishop Dean M. Davies first counselor in the Presiding Bishopric, Elders Wilford W. Andersen, Bradley D. Foster and K. Brett Nattress of the Seventy."

http://www.mormonnewsroom.org/article/i ... ededicated

http://fox13now.com/2017/06/04/idaho-fa ... enovation/

http://www.prestoncitizen.com/news/stat ... 280a0.html
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"In vivid contrast with the simplicity and brevity of the scriptural account and of its paucity of incidental details, is the mass of circumstance supplied by the imagination of men, much of which is wholly unsupported by authoritative record and in many respects is plainly inconsistent and untrue. It is the part of prudence and wisdom to segregate and keep distinctly separate the authenticated statements of fact, in so momentous a matter, from the fanciful commentaries of historians, theologians, and writers of fiction, as also from the emotional rhapsodies of poets and artistic extravaganzas wrought by chisel or brush.

From the period of its beginning, Bethlehem had been the home of people engaged mostly in pastoral and agricultural pursuits. It is quite in line with what is known of the town and its environs to find at the season of Messiah’s birth, which was in the springtime of the year, that flocks were in the field both night and day under the watchful care of their keepers. Unto certain of these humble shepherds came the first proclamation that the Savior had been born. Thus runs the simple record: “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you: Ye shall find a babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.”
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"Tidings of such import had never before been delivered by angel or received by man—good tidings of great joy, given to but few and those among the humblest of earth, but destined to spread to all people. There is sublime grandeur in the scene, as there is divine authorship in the message, and the climax is such as the mind of man could never have conceived—the sudden appearance of a multitude of the heavenly host, singing audibly to human ears the briefest, most consistent and most truly complete of all the songs of peace ever attuned by mortal or spirit choir. What a consummation to be wished—Peace on earth! But how can such come except through the maintenance of good will toward men? And through what means could glory to God in the highest be more effectively rendered?"
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"The trustful and unsophisticated keepers of sheep had not asked for sign or confirmation; their faith was in unison with the heavenly communication; nevertheless the angel had given them what he called a sign, to guide them in their search. They waited not, but went in haste, for in their hearts they believed, yea, more than believed, they knew, and this was the tenor of their resolve: “Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.” They found the Babe in the manger, with the mother and Joseph near by; and, having seen, they went out and testified to the truth concerning the Child. They returned to their flocks, glorifying and praising God for all they had heard and seen."

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"There is meaning as deep as the pathos that all must feel in the seemingly parenthetical remark by Luke. “But Mary kept all these things, and pondered them in her heart.” It is apparent that the great truth as to the personality and mission of her divine Son had not yet unfolded itself in its fulness to her mind. The whole course of events, from the salutation of Gabriel to the reverent testimony of the shepherds concerning the announcing angel and the heavenly hosts, was largely a mystery to that stainless mother and wife."
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"The Child was born a Jew; the mother was a Jewess, and the reputed and legal father, Joseph, was a Jew. The true paternity of the Child was known to but few, perhaps at that time to none save Mary, Joseph, and possibly Elisabeth and Zacharias; as He grew He was regarded by the people as Joseph’s son. The requirements of the law were carried out with exactitude in all matters pertaining to the Child. When eight days old He was circumcised, as was required of every male born in Israel; and at the same time He received as an earthly bestowal the name that had been prescribed at the annunciation. He was called Jesus, which, being interpreted is Saviour; the name was rightfully His for He came to save the people from their sins."
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"Part of the law given through Moses to the Israelites in the wilderness and continued in force down through the centuries, related to the procedure prescribed for women after childbirth. In compliance therewith, Mary remained in retirement forty days following the birth of her Son; then she and her husband brought the Boy for presentation before the Lord as prescribed for the male firstborn of every family. It is manifestly impossible that all such presentations could have taken place in the temple, for many Jews lived at great distances from Jerusalem; it was the rule, however, that parents should present their children in the temple when possible. Jesus was born within five or six miles from Jerusalem; He was accordingly taken to the temple for the ceremonial of redemption from the requirement applying to the firstborn of all Israelites except Levites. It will be remembered that the children of Israel had been delivered from the bondage of Egypt with the accompaniment of signs and wonders. Because of Pharaoh’s repeated refusals to let the people go, plagues had been brought upon the Egyptians, one of which was the death of the firstborn throughout the land, excepting only the people of Israel. In remembrance of this manifestation of power, the Israelites were required to dedicate their firstborn sons to the service of the sanctuary. Subsequently the Lord directed that all males belonging to the tribe of Levi should be devoted to this special labour instead of the firstborn in every tribe; nevertheless the eldest son was still claimed as particularly the Lord’s own, and had to be formally exempted from the earlier requirement of service by the paying of a ransom."
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"In connection with the ceremony of purification, every mother was required to furnish a yearling lamb for a burnt offering, and a young pigeon or dove for a sin offering; but in the case of any woman who was unable to provide a lamb, a pair of doves or pigeons might be offered. We learn of the humble circumstances of Joseph and Mary from the fact that they brought the less costly offering, two doves or pigeons, instead of one bird and a lamb."

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"Among the righteous and devout Israelites were some who, in spite of traditionalism, rabbinism, and priestly corruption, still lived in righteous expectation of inspired confidence, awaiting patiently the consolation of Israel. One of these was Simeon, then living in Jerusalem. Through the power of the Holy Ghost he had gained the promise that he should not see death until he had looked upon the Lord’s Christ in the flesh. Prompted by the Spirit he repaired to the temple on the day of the presentation of Jesus, and recognized in the Babe the promised Messiah. In the moment of realization that the hope of his life had found glorious consummation, Simeon raised the Child reverently in his arms, and, with the simple but undying eloquence that comes of God uttered this splendid supplication, in which thanksgiving, resignation and praise are so richly blended:

“Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel.”
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"Then under the spirit of prophecy, Simeon told of the greatness of the Child’s mission, and of the anguish that the mother would be called to endure because of Him, which would be even like unto that of a sword piercing her soul. The Spirit’s witness to the divinity of Jesus was not to be confined to a man. There was at that time in the temple a godly woman of great age, Anna, a prophetess who devoted herself exclusively to temple service; and she, being inspired of God, recognized her Redeemer, and testified of Him to all about her. Both Joseph and Mary marveled at the things that were spoken of the Child; seemingly they were not yet able to comprehend the majesty of Him who had come to them through so miraculous a conception and so marvelous a birth."

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"Some time after the presentation of Jesus in the temple, though how long we are not told, possibly but a few days, possibly weeks or even months, Herod, king of Judea, was greatly troubled, as were the people of Jerusalem in general, over the report that a Child of Prophecy—one destined to become King of the Jews—had been born. Herod was professedly an adherent of the religion of Judah, though by birth an Idumean, by descent an Edomite or one of the posterity of Esau, all of whom the Jews hated; and of all Edomites not one was more bitterly detested than was Herod the king. He was tyrannical and merciless, sparing neither foe nor friend who came under suspicion of being a possible hindrance to his ambitious designs. He had his wife and several of his sons, as well as others of his blood kindred, cruelly murdered; and he put to death nearly all of the great national council, the Sanhedrin. His reign was one of revolting cruelty and unbridled oppression. Only when in danger of inciting a national revolt or in fear of incurring the displeasure of his imperial master, the Roman emperor, did he stay his hand in any undertaking."
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"Rumours of the birth of Jesus reached Herod’s ears in this way. There came to Jerusalem certain men from afar, wise men they were called, and they asked, “Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.” Herod summoned “all the chief priests and scribes of the people,” and demanded of them where, according to the prophets, Christ should be born. They answered him: “In Bethlehem of Judea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.”

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Herod sent secretly for the wise men, and inquired of them as to the source of their information, and particularly as to the time at which the star, to which they attached such significance, had appeared. Then he directed them to Bethlehem, saying: “Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.” As the men set out from Jerusalem on the last stage of their journey of inquiry and search, they rejoiced exceedingly, for the new star they had seen in the east was again visible. They found the house wherein Mary was living with her husband and the Babe, and as they recognized the royal Child they “fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.”t Having thus gloriously accomplished the purpose of their pilgrimage, these devout and learned travelers prepared to return home, and would have stopped at Jerusalem to report to the king as he had requested, but “being warned of God in a dream that they should not return to Herod, they departed into their own country another way.”
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"Much has been written, beyond all possible warrant of scriptural authority, concerning the visit of the magi, or wise men, who thus sought and found the infant Christ. As a matter of fact, we are left without information as to their country, nation, or tribal relationship; we are not even told how many they were, though unauthenticated tradition has designated them as “the three wise men,” and has even given them names; whereas they are left unnamed in the scriptures, the only true record of them extant, and may have numbered but two or many. Attempts have been made to identify the star whose appearance in their eastern sky had assured the magi that the King was born; but astronomy furnished no satisfactory confirmation. The recorded appearance of the star has been associated by both ancient and modern interpreters with the prophecy of Balaam, who, though not an Israelite had blessed Israel, and under divine inspiration had predicted: “there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel.” Moreover, as already shown, the appearance of a new star was a predicted sign recognized and acknowledged among the people of the western world as witness of Messiah’s birth."
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Re: LDS Thoughts and DOCTRINE.

Post by Elizabeth »

"Herod’s perfidy in directing the magi to return and report to him where the royal Infant was to be found, falsely professing that he wished to worship Him also, while in his heart he purposed taking the Child’s life, was thwarted by the divine warning given to the wise men as already noted. Following their departure, the angel of the Lord appeared to Joseph, saying: “Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.” In obedience to this command, Joseph took Mary and her Child, and set out by night on the journey to Egypt; and there the family remained until divinely directed to return. When it was apparent to the king that the wise men had ignored his instructions, he was exceedingly angry; and, estimating the earliest time at which the birth could have occurred according to the magis’ statement of the star’s appearing, he ruthlessly ordered the slaughter of “all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under.” In this massacre of the innocents, the evangelist found a fulfillment of Jeremiah’s fateful voicing of the word of the Lord, spoken six centuries earlier and expressed in the forceful past tense as though then already accomplished: “In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.”
https://www.lds.org/manual/jesus-the-ch ... 8?lang=eng

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