Page 654
Jesus’ faithful follower were four women
1. His mother, Mary
2. His mother’s sister (Salome)
3. Mary, the wife of Cleophas. Some believe Cleophas/Clopas to be the same person as Alphaeus, the father of Matthew/James
4. Mary Magdalene
Mary, mother of Jesus ancestry of; annunciation to; as virgin; and Holy Ghost; righteousness; visits Elisabeth; gives song of praise; travels to Bethlehem; ponders sacred events; purification of; simeon prophesies; searches for young Jesus; in Capernum; desires to speak with Christ; not to be worshiped; put in John’s care Jesus-“Wome, behold they son!” spoken to John “whom he loved”, waits at cross, observes burial. In the New Testament, a virgin chosen by God the Father to be the mother of His Son in the flesh. After Jesus’ birth, Mary had other children (Mark 6:3). Mary was a virgin, most beautiful and fair above all other virgins, 1 Ne. 11:13–20 Mary was at the wedding at Cana, John 2:2–5 Mary went to Bethlehem with Joseph, Luke 2:4–5
Mary Magdalene A woman in the New Testament who became a devoted disciple of Jesus Christ. Magdalene refers to Magdala, the place from which this Mary came. It is located on the western shore of the Sea of Galilee. Devils cast out of; as faithful follower; at cross; possibly at tomb; She was near the cross, Matt. 27:56 (Mark 15:40; John 19:25). She was at Christ’s burial, Matt. 27:61 (Mark 15:47). She was at the tomb in the morning of the resurrection, Matt. 28:1 (Mark 16:1; Luke 24:10; John 20:1, 11). Jesus appeared first to her after his resurrection, Mark 16:9 (John 20:14–18). Seven devils went out of her, Luke 8:2
Mary, Mother of Mark In the New Testament, the mother of John Mark, who wrote the Gospel of Mark (Acts 12:12).
Mary of Bethany In the New Testament, the sister of Lazarus and Martha. Luke did not know; Christ stays in home of; Lazarus; Anoints Christ’s feet; Believes Christ; Possibly at cross; possibly at tomb: Mary sat and listened at Jesus’ feet, Luke 10:39, 42 Mary and her sister Martha sent for Jesus, John 11:1–45 She anointed Jesus’ feet with ointment, John 12:3–8
Martha The sister of Lazarus and Mary in the New Testament (Luke 10:38–42; John 11:1–46; 12:2). Luke did not know; Christ stays in home of; Lazarus; Believes Christ; possibly at Cross; Possibly at tomb
Lazarus In the New Testament, the brother of Martha and Mary. Jesus raised him from the dead (John 11:1–44; 12:1–2, 9–11). This is not the same Lazarus as the beggar in a parable that Jesus taught (Luke 16:19–31).
Judas Iscariot One of Jesus’ Twelve Apostles in the New Testament (Matt. 10:4; Mark 14:10; John 6:71; 12:4). His surname meant “man of Kerioth.” He was from the tribe of Judah and was the only Apostle who was not a Galilean. Judas betrayed the Lord. Received thirty pieces of silver for delivering Christ to one of the chief priests, Matt. 26:14–16 (Zech. 11:12–13). Betrayed the Lord with a kiss, Matt. 26:47–50 (Mark 14:43–45; Luke 22:47–48; John 18:2–5). Hanged himself, Matt. 27:5 Satan entered into Judas, Luke 22:3 (John 13:2, 26–30). David spoke of Judas’s betrayal of Jesus, Acts 1:16 (Ps. 41:9).
Annas In the New Testament, a man of great influence in the Sanhedrin. VbyV “Jesus was first taken to Annas, father-in-law of Caiaphas. Annas had served as high priest of th orthodox Jewish establishment, and Caiaphas now served in that position. Jesus, when arrested, was first brought to him (John 18:13); he also took a leading part in the trial of the Apostles (Acts 4:3–6).
Caiaphas In the New Testament, a high priest and son-in-law of Annas. VbyV “then Caiaphas vehemently ordered him , or charged him, under oath “ adjure thee by the living God, that thou tell us whether thou be the Crhist, the Son of God”… Caiaphas accused Jesus of blasphemy. Caiaphas took an active part in opposing Jesus and his disciples (Matt. 26:3–4; John 11:47–51; 18:13–14).
Pilate, Pontius A Roman ruler in Judea, A.D. 26–36 (Luke 3:1). He hated the Jewish people and their religion and put at least some Galileans to death (Luke 13:1). Jesus was accused and condemned to be crucified before Pilate (Matt. 27:2, 11–26, 58–66; Mark 15; Luke 23; John 18:28–19:38).
Barabbas Name of the man released instead of Jesus at the time of the Crucifixion. Barabbas was an insurrectionist, a murderer, and a robber (Matt. 27:16–26; Mark 15:6–15; Luke 23:18–25; John 18:40).
Thomas In the New Testament, one of the original Twelve Apostles chosen by the Savior during his mortal ministry. In Greek the name is Didymus (Matt. 10:2–3; John 14:5; 20:24–29; 21:2). Though Thomas doubted Jesus’ resurrection until he personally saw the Savior, his strength of character made him willing to face persecution and death with his Lord (John 11:16; 20:19–25). Greek Didymus means the same as his Aramaic name, Thomas: “Twin” (Jn 20:24) Doubting Thkomas? It was Thomas who said, “let us also go, that we may die with him” (Jn 11:16)
In the Appendex you can see all of the pictures of all of the maps on pages 713-719
Bethphage, near Jerusalem and the dead sea appendix 1 page 713
The Temple (also treasury, Solomon’s porch) page 718
The Kidron page 716

Appendix 1 page 717
upper room, Mount of Olive, Garden of Gehsemane, Caiaphas’ Palace,

Judgement hall/Praetorium: originally the name for the commander's tent or house in a Roman fortification, a castra or castellum. Later, praetorium was used for the residence of a procurator (governor) of a Roman province, thus acquiring an administrative and juridical sense that was carried over in the Byzantine Empire, where the praitÅrion was the residence of a city's governor. The term was also used for the emperor's headquarters.
Judgement seat/the pavement (Gabbatha): It occurs only once in the Bible, in John 19:13, where it states that Pontius Pilate; "brought Jesus forth, and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha."
Golgotha/Calvary,
Cyrene: the oldest and most important of the five Greek cities in the region

Arimathaea,

In Emmaus

Feast of Dedication: John 10:22-39 at the Feast of Dedication he was walking in Solomon’s porch and he testified that He was one with God, but the people tried to stone him to death. celebrated the rededication of the Jerusalem Temple. Associated with lights the Hebrew name is Hanukkah. Known as the festival of lights. Lasts eight days. Begins on 25th of Kislev every year about the November to December time. VbyV page 763
Great Pilgrimage festivals: most joyous and greates of yearly agricultural celebrations. One of the three annual pilgrimages festivals
Triumphal entry/palm Sunday: Matthew 21:6-11; Mark 11:7-11; Luke 19:35-38; John 12:12-18; VbyV 460 beginning of the last week of his mortal life. Spread items of clothing and branches in front of him in his honor. The natural habitat of the palm is a more tropical climate such as Joradn Valley. Transported for the celebration. Palm branches had been a symbol of Jewish patriotism, independence, and triumph over enemies. Many Jews were expecting a military power. They plead “save us” and “deliever us” while he traveled through the streets on a donkey the symbol of humility and peace vr a colt which he could have riden as the symbol of military.
Olivet Discourse
The Betrayal VbyV 550-554 “one of you shall betray me”- Jesus to his desciples while in the upper room. “he that dippeth his hand with me in the dish, the same shall betray me,” breaking bread together and eating from the same bowl together in this case symbolized a close relationship between friends. Judas like, seek the destruction fo those who were their greatest benefactors. Jesus asked Judas to do what he was going to do quickly, the others assumed it was something about finances. “I feel that when the Sacrament was introduced Judas had left,” Judas betrayed Christ because he was offended by his words.
High Priestly/Intercessory Prayer VbyV page 582 John 17:1-26 Jesus as our great high priest now interceded before the Father on our behavl, Jesus offers himself to provide eternal life, Juss presents a final report ot ht eFather of this redemptive mission, intercedes for all those who believe in him through preaching that they wilud demostrate thei discipleship in unity and become one with God. His purpose was to glorify his Father, but at the same time the Father would glorify his Son. Life in Hebrew Khayim is aplural noun life in the eternal sense esixts only in plurality, celetial marriage. The glory in Godly fatherhood.
“Trials” of Jesus: arrested in Gethsemane VbyV 611 Hearing Before Chief Priests at Caiphas’s Palace taken to Annas the father-in-law of Caiaphas that night VbyV 612 (peter denies at Caiaphas’s Palace) The next morning there was a hearing before Caiaphas possibly at Caiaphas’ Palace VbyV 623 hearing before Pilate in Jerusalem at the Antonia fortress possibly VbyV 623 Pilate did not want to deal with the problem so he sent Christ to Herod Antipas (the son of Herod the Great who killed John the Baptist) this was some were in Jerusalem, but Jesus did not even wish to speak to Herod Antipas. Once again he was returned to Pilate at the Antonia Fortress possibly VbyV 631 this is were Pilate releases Barabbas the murder insead of Jesus the Savior at the wish of the Jewish mob and were the Savior was mocked until taken to Golgotha near Jerusalem to be crucified.
Crucifixion VbyV 646 there is nothing in the scriptures to indicated that the crucifixion occurred on a hill it was possibly along the main road. Two thieves were crucified with Jesus. Ther were Lestai, which means more than thieves, the were likely revolutionaries and insurrectionists. Many mocked the savior while he suffered on the cross. Jesus put his mother into John’s care.
Earthquake VbyV 662 just as the eathquakes convulse dthe lands in the western wold at the time of Jesus’ death so upheaval occurred in the land of Jerusalem. The sun hid its face in shame. The veil of the Temple was rent in two. Bodies came out of the tombs, risen ones…
The Resurrection VbyV 675 two angels removed the stone at the entrance of the sepulchre and sat on it, and two women saw them. Mary Magdalene ran to Peter and John. When they arrived the believed as they looked at his empty tomb. VbyV 681 Mary Magdala remained at the sepulchre crying and she saw who she thought was the gardener but who in reality was her risen Lord, but she could not touch Christ until he assended into heaven. He then appeared to other elect women, VbyV 688 the two disciples on the road to Emmaus, the disciples at Jerusalem VbyV 696, Thomas VbyV 699, fishing VbyV 704,
The Ascension VbyV 710on th eMOunt of Olives, he blessed them and then ascended into heaven to sit on the right hadn of God. The disciples praised God in the Temple, but his name is Immanuel which means God is With us, and He is still with us today.
Jesus’ post-mortal ministry VbyV 712 the Savior continues his work on the behalf of the Father’s Children everywhere. The atonement of Jesus Christ is is continually extended towards us, and he asks no price.
Wednesday, April 13, 2011
REg peom
The seventeenth century Dutch writer, Jacobus Revius, described our involvement in Jesus’ sufferings and death in the following powerful lines, under the title, “He Bore Our Anguish” (translated from the Dutch by Charles D. Tate, Jr., associate professor of English at Brigham Young University; published in BYU Studies, vol. 15, no. 1, Autumn 1974, 103; also found in our volume on the Gospels entitled Verse by Verse: The Four Gospels, published by Deseret Book):
It was not the Jews, Lord Jesus, who crucified you,
Nor the traitors who dragged you to the law,
Nor the contemptuous who spit in your face,
Nor those who bound you, and hit you full of wounds,
And it was not the soldiers who with evil hands
Lifted up the reed or the hammer,
Or set that cursed wood on Golgotha,
Or cast lots and gambled for your robe;
It is I, O Lord, it is I who have done it,
I am the heavy tree that overburdened you,
I am the rough bands that bound you,
The nail, the spear, and the cords that whipped you,
The bloodied crown that tore your head:
All this happened, alas! for my sins.
It was not the Jews, Lord Jesus, who crucified you,
Nor the traitors who dragged you to the law,
Nor the contemptuous who spit in your face,
Nor those who bound you, and hit you full of wounds,
And it was not the soldiers who with evil hands
Lifted up the reed or the hammer,
Or set that cursed wood on Golgotha,
Or cast lots and gambled for your robe;
It is I, O Lord, it is I who have done it,
I am the heavy tree that overburdened you,
I am the rough bands that bound you,
The nail, the spear, and the cords that whipped you,
The bloodied crown that tore your head:
All this happened, alas! for my sins.
REG CS lewis
C. S. Lewis, from Mere Christianity (pp. 54-56), view of Jesus Christ
[God] selected one particular people and spent several centuries hammering into their heads the sort of God he was—that there was only one of Him and that He cared about right conduct. Those people were the Jews, and the Old Testament gives an account of the hammering process.
Then comes the real shock. Among these Jews there suddenly turns up a man who goes about talking as if He was God. He claims to forgive sins. He says He has always existed. He says He is coming to judge the world at the end of time. Now let us get this clear. Among Pantheists, like the Indians, anyone might say that he was a part of God, or one with God: there would be nothing very odd about it. But this man, since He was a Jew, could not mean that kind of God. God, in their language, meant the Being outside the world Who had made it and was infinitely different from anything else. And when you have grasped that, you will see that what this man said was, quite simply, the most shocking thing that has ever been uttered by human lips.
"One part of the claim tends to slip past us unnoticed because we have heard it so often that we no longer see what it amounts to. I mean the claim to forgive sins: any sins. Now unless the speaker is God, this is really so preposterous as to be comic. We can all understand how a man forgives offences against himself. You tread on my toe and I forgive you, you steal my money and I forgive you. But what should we make of a man, himself unrobbed and untrodden on, who announced that he forgave you for treading on other men's toes and stealing other men's money? Asinine fatuity is the kindest description we should give of his conduct. Yet this is what Jesus did. He told people that their sins were forgiven, and never waited to consult all the other people whom their sins had undoubtedly injured. He unhesitatingly behaved as if He was the party chiefly concerned, the person chiefly offended in all offences. This makes sense only if He really was the God whose laws are broken and whose love is wounded in every sin. In the mouth of any speaker who is not God, these words would imply what I can only regard as a silliness and conceit unrivalled by any other character in history.
Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is "humble and meek" and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.
I am trying here to prevent anyone saying the really foolish thing that people often say about Him: "I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God." That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
[God] selected one particular people and spent several centuries hammering into their heads the sort of God he was—that there was only one of Him and that He cared about right conduct. Those people were the Jews, and the Old Testament gives an account of the hammering process.
Then comes the real shock. Among these Jews there suddenly turns up a man who goes about talking as if He was God. He claims to forgive sins. He says He has always existed. He says He is coming to judge the world at the end of time. Now let us get this clear. Among Pantheists, like the Indians, anyone might say that he was a part of God, or one with God: there would be nothing very odd about it. But this man, since He was a Jew, could not mean that kind of God. God, in their language, meant the Being outside the world Who had made it and was infinitely different from anything else. And when you have grasped that, you will see that what this man said was, quite simply, the most shocking thing that has ever been uttered by human lips.
"One part of the claim tends to slip past us unnoticed because we have heard it so often that we no longer see what it amounts to. I mean the claim to forgive sins: any sins. Now unless the speaker is God, this is really so preposterous as to be comic. We can all understand how a man forgives offences against himself. You tread on my toe and I forgive you, you steal my money and I forgive you. But what should we make of a man, himself unrobbed and untrodden on, who announced that he forgave you for treading on other men's toes and stealing other men's money? Asinine fatuity is the kindest description we should give of his conduct. Yet this is what Jesus did. He told people that their sins were forgiven, and never waited to consult all the other people whom their sins had undoubtedly injured. He unhesitatingly behaved as if He was the party chiefly concerned, the person chiefly offended in all offences. This makes sense only if He really was the God whose laws are broken and whose love is wounded in every sin. In the mouth of any speaker who is not God, these words would imply what I can only regard as a silliness and conceit unrivalled by any other character in history.
Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is "humble and meek" and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.
I am trying here to prevent anyone saying the really foolish thing that people often say about Him: "I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God." That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
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