Children 13Th Edition Santrock Test Bank Full Chapter PDF

Chapter 03 - Prenatal Development
Solution Manual for Children 13th Edition by Santrock

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Chapter 03
Prenatal Development
Multiple Choice Questions
1. Fertilization usually occurs in the
A. ovary.
B. uterus.
C. vagina.
D. fallopian tube.
APA LO: 1.1

Accessibility: Keyboard Navigation
Bloom’s Taxonomy: Remember
Difficulty: Easy
Learning Objective: 3.1: Discuss the three periods of prenatal development.
Topic: Germinal Period
3-1
Copyright © 2016 McGraw-Hill Education. All rights reserved. No reproduction or distribution without the prior written consent of
McGraw-Hill Education.
2. A fertilized egg is also known as a(n)
A. fetus.
B. zygote.
C. embryo.
D. blastocyst.
APA LO: 1.1

Difficulty: Easy
3-2
3. The germinal period is approximately _____ long.
A. one month
B. two weeks
C. one week
D. two months
APA LO: 1.1

Difficulty: Easy
3-3
4. The germinal period includes
A. formation of the amnion.

B. formation of the placenta.
C. creation of the zygote.
D. creation of the organs.
APA LO: 1.1

Difficulty: Easy
3-4
5. A(n) _____ later develops into an embryo.
A. placenta
B. ectoderm
C. trophoblast
D. blastocyst
APA LO: 1.1

Difficulty: Easy
3-5
6. During implantation, the zygote attaches to the wall of the
A. ovaries.
B. vagina.
C. uterus.
D. fallopian tubes.
APA LO: 1.1

Difficulty: Easy
3-6
7. The zygote attaches to the uterine wall during the _____ period.
A. germinal
B. embryonic
C. fetal
D. blastoderm
APA LO: 1.1

Difficulty: Easy
3-7
8. Which of the following terms refers to an outer layer of cells that develops during the
germinal period and later provides nutrition and support for the embryo?
A. Ectoderm
B. Endoderm
C. Blastocyst
D. Trophoblast
APA LO: 1.1

Difficulty: Easy
3-8
9. Implantation takes place about _____ after conception.
A. 10 to 14 days
B. 20 days
C. 25 to 30 days
D. 40 days
APA LO: 1.1

Difficulty: Easy
3-9
10. The embryonic period lasts from ________ weeks after conception.
A. ten to sixteen
B. two to eight
C. eight to ten
D. zero to two
APA LO: 1.1

Difficulty: Easy
Topic: Embryonic Period
3-10
11. The endoderm, ectoderm, and mesoderm form during the _____ period.
A. fetal
B. zygotic
C. germinal
D. embryonic
APA LO: 1.1

Difficulty: Easy
3-11
12. Which of the following structures of an embryo are derived from the endoderm?
A. Hair, skin, and nails

B. Muscles and bones
C. Digestive and respiratory systems
D. Nervous system
APA LO: 1.1

Difficulty: Easy
3-12
13. Yolanda’s doctor told her that her baby might be born with problems in her respiratory
and digestive systems. According to the doctor, there was a problem in the formation of the
A. ectoderm.
B. endoderm.
C. mesoderm.
D. trophoderm.
APA LO: 1.3

Bloom’s Taxonomy: Apply
Difficulty: Hard
3-13
14. Which of the following structures of an embryo are derived from the ectoderm?
A. Nervous system and brain

B. Muscles and bones
C. Digestive and respiratory systems
D. Circulatory system
APA LO: 1.1

Difficulty: Easy
3-14
15. Juan was born with defective vision and diminished auditory abilities. Most likely, Juan’s
problems came from defects in the formation of the
A. ectoderm.
B. endoderm.
C. mesoderm.
D. trophoderm.
APA LO: 1.3

Bloom’s Taxonomy: Apply
Difficulty: Hard
3-15
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inconsistent both with the general scope and the minute details of
the writing itself, that even without the support of this most
incontrovertible evidence of the earliest Christian antiquity, the
falsehood of the idea of any anti-papal prophecy can be most
triumphantly and unanswerably settled; and this has been repeatedly
done, in every variety of manner, by the learned labors of all the
sagest of the orthodox theologians of Germany, Holland, France and
England, for the last three hundred years. A most absurd notion
seems to be prevalent, that the idea of a rational historical
interpretation of the Apocalypse, is one of the wicked results of that
most horrible of abstract monsters, “German neology;” and the
dreadful name of Eichhorn is straightway referred to, as the source
of this common sense view. But Eichhorn and all those of the
modern German schools of theology, who have taken up this notion,
so far from originating the view or aspiring to claim it as their
invention, were but quietly following the standard authorities which
had been steadily accumulating on this point for sixteen hundred
years; and instead of being the result of neology or of anything new,
it was as old as the time of Irenaeus. The testimony of all the early
writers on this point, is uniform and explicit; and they all, without a
solitary exception, explain the great mass of the bold expressions in
it, about coming ruin on the enemies of the pure faith of Christ, as a
distinct, direct prophecy of the downfall of imperial Rome, as the
great heathen foe of the saints. There was among them no very
minute account of the manner in which the poetical details of the
prophecy was to be fulfilled; but the general meaning of the whole
was considered to be so marked, dated, and individualized, that to
have denied this manifest interpretation in their presence, must have
seemed an absurdity not less than to have denied the authentic
history of past ages. Not all, nor most of the Christian Fathers
however, have noticed the design and character of the Apocalypse,
even among those of the western churches; while the scepticism of
the Greek and Syrian Fathers, after the third century, about the
authenticity of the work, has deprived the world of the great
advantage which their superior acquaintance with the original
language of the writing, with its peculiarly oriental style, allusions and
quotations, would have enabled them to afford in the faithful
interpretation of the predictions. From the very first, however, there
were difficulties among the different sects, about the allegorical and
literal interpretations of the expressions which referred to the final
triumph of the followers of Christ; some interpreting those passages
as describing an actual personal reign of Christ on earth, and a real
worldly triumph of his followers, during a thousand years, all which
was to happen shortly;――and from this notion of a Chiliasm, or a
Millennium, arose a peculiar sect of heretics, famous in early
ecclesiastical history, during the two first centuries, under the name
of Chiliasts or ♦ Millenarians,――the Greek or the Latin appellative
being used, according as the persons thus designated or those
designating them, were of eastern or western stock. Cerinthus and
his followers so far improved this worldly view of the subject, as to
inculcate the notion that the faithful, during that triumph, were to be
further rewarded, by the full fruition of all bodily and sensual
pleasures, and particularly that the whole thousand years were to be
passed in nuptial enjoyments. But these foolish vagaries soon
passed away, nor did they, even in the times when they prevailed,
affect the standard interpretation of the general historical relations of
the prophecy.
♦ “Millennarians” replaced with “Millenarians”
It was not until a late age of modern times, that any one pretended
to apply the denunciations of ruin, with which the Apocalypse
abounds, to any object but heathen, imperial Rome, or to the pagan
system generally, as personified or concentrated in the existence of
that city. During the middle ages, the Franciscans, an order of
monks, fell under the displeasure of the papal power; and being
visited with the censures of the head of the Romish church, retorted,
by denouncing him as an Anti-Christ, and directly set all their wits to
work to annoy him in various ways, by tongue and pen. In the course
of this furious controversy, some of them turned their attention to the
prophecies respecting Rome, which were found in the Apocalypse,
then received as an inspired book by all the adherents of the church
of Rome; and searching into the denunciations of ruin on the
Babylon of the seven hills, immediately saw by what a slight
perversion of expressions, they could apply all this dreadful
language to their great foe. This they did accordingly, with all the
spite which had suggested it; and in consequence of this beginning,
the Apocalypse thenceforward became the great storehouse of
scriptural abuse of the Pope, to all who happened to quarrel with
him. This continued the fashion, down to the time of the Reformation;
but the bold Luther and his coadjutors, scorned the thought of a
scurrilous aid, drawn from such a source, and with a noble honesty
not only refused to adopt this construction, but even did much to
throw suspicion on the character of the book itself. Luther however,
had not the genius suited to minute historical and critical
observations; and his condemnation of it therefore, though showing
his own honest confidence in his mighty cause, to be too high to
allow him to use a dishonest aid, yet does not affect the results to
which a more deliberate examination has led those who were as
honest as he, and much better critics. This however, was the state in
which the early reformers left the interpretation of the Apocalypse.
But in later times, a set of spitefully zealous Protestants, headed by
Napier, Mede, and bishop Newton, took up the Revelation of John,
as a complete anticipative history of the triumphs, the cruelties and
the coming ruin of the Papal tyranny. These were followed by a
servile herd of commentators and sermonizers, who went on with all
the elaborate details of this interpretation, even to the precise
meaning of the teeth and tails of the prophetical locusts. These
views were occasionally varied by others tracing the whole history of
the world in these few chapters, and finding the conquests of the
Huns, the Saracens, the Turks, &c. all delineated with most amazing
particularity.
But while these idle fancies were amusing the heads of men, who
showed more sense in other things, the great current of Biblical
knowledge had been flowing on very uniformly in the old course of
rational interpretation, and the genius of modern criticism had
already been doing much to perfect the explanation of passages on
which the wisdom of the Fathers had never pretended to throw light.
Of all critics who ever took up the Apocalypse in a rational way, none
ever saw so clearly its real force and application as Hugo Grotius;
and to him belongs the praise of having been the first of the moderns
to apprehend and expose the truth of this sublimest of apostolic
records. This mighty champion of Protestant evangelical theology,
with that genius which was so resplendent in all his illustrations of
Divine things as well as of human law, distinctly pointed out the three
grand divisions of the prophetical plan of the work. “The visions as
far as to the end of the eleventh chapter, describe the affairs of the
Jews; then, as far as to the end of the twentieth chapter, the affairs
of the Romans; and thence to the end, the most flourishing state of
the Christian church.” Later theologians, following the great plan of
explanation thus marked out, have still farther perfected it, and
penetrated still deeper into the mysteries of the whole. They have
shown that the two cities, Rome and Jerusalem, whose fate
constitutes the most considerable portions of the Apocalypse, are
mentioned only as the seats of two religions whose fall is foretold;
and that the third city, the New Jerusalem, whose triumphant
heavenly building is described in the end, after the downfall of the
former two, is the religion of Christ. Of these three cities, the first is
called Sodom; but it is easy to see that this name of sin and ruin is
only used to designate another devoted by the wrath of God to a
similar destruction. Indeed, the sacred writer himself explains that
this is only a metaphorical or spiritual use of the term,――“which is
spiritually called Sodom and Egypt;”――and to set its locality beyond
all possibility of doubt, it is furthermore described as the city “where
also our Lord was crucified.” It is also called the “Holy city,” and in it
was the temple. Within, have been slain two faithful witnesses of
Jesus Christ; these are the two Jameses,――the great apostolic
proto-martyrs; James the son of Zebedee, killed by Herod Agrippa,
and James the brother of our Lord, the son of Alpheus, killed by
order of the high priest, in the reign of Nero, as described in the lives
of those apostles. The ruin of the city is therefore sealed. The
second described, is called Babylon; but that Chaldean city had
fallen to the dust of its plain, centuries before; and this city, on the
other hand, stood on seven hills, and it was, at the moment when the
apostle wrote, the seat of “the kingdom of the kingdoms of the earth,”
the capital of the nations of the world,――expressions which
distinctly mark it to be imperial Rome. The seven angels pour out
the seven vials of wrath on this Babylon, and the awful ruin of this
mighty city is completed.
To give repetition and variety to this grand view of the downfall of

these two dominant religions, and to present these grand objects of
the Apocalypse in new relations to futurity, which could not be fully
expressed under the original figures of the cities which were the
capital seats of each, they are each again presented under the
poetical image of a female, whose actions and features describe the
fate of these two systems, and their upholders. First, immediately
after the account of the city which is called Sodom, a female is
described as appearing in the heavens, in a most peculiar array of
glory, clothed in the sun’s rays, with the moon beneath her feet, and
upon her head a crown of twelve stars. This woman, thus splendidly
arrayed, and exalted to the skies, represents the ancient covenant,
crowned with all the old and holy honors of the twelve tribes of Israel.
A huge red dragon (the image under which Daniel anciently
represented idolatry) rises in the heavens, sweeping away the third
part of the stars, and characterized by seven heads and ten horns,
(thus identified with a subsequent metaphor representing imperial
Rome;)――he rages to devour the offspring to which the woman is
about to give existence. The child is born destined to rule all nations
with a rod of iron,――and is caught up to the throne of God, while
the mother flees from the rage of the dragon into the wilderness,
where she is to wander for ages, till the time decreed by God for her
return. Thus, when from the ancient covenant had sprung forth the
new revelation of truth in Jesus, it was driven by the rage of
heathenism from its seat of glory, to wander in loneliness, unheeded
save by God, till the far distant day of its blissful re-union with its
heavenly offspring, which is, under the favor of God, advancing to a
firm and lasting dominion over the nations. Even in her retirement,
she is followed by the persecutions of the dragon, now cast down
from higher glories; but his fury is lost,――she is protected by the
earth, (sheltered by the Parthian empire;) yet the dragon still
persecutes those of her children who believe in Christ, and are yet
within his power; (Jews and Christians persecuted in Rome, by Nero
and Domitian.)
Again, after the punishment and destruction of imperial Babylon

have been described, a second female appears, not in heaven, like
the first, but in an earthly wilderness, splendidly attired, but not with
the heavenly glories of the sun, moon and stars. Purple and scarlet
robes are her covering, marking an imperial honor; and gold, silver,
and all earthly gems, adorn her,――showing only worldly greatness.
In her hand is the golden cup of sins and abominations, and she is
designated beyond all possibility of mistake, by the words, “Mystery,
Babylon the Great.” This refers to the fact, that Rome had another
name which was kept a profound secret, known only to the priests,
and on the preservation of which religious “mystery,” the fortunes of
the empire were supposed to depend. The second name also
identifies her with the city before described as “Babylon.” She sits on
a scarlet beast, with seven heads and ten horns. The former are
afterwards minutely explained, by the apostle himself, in the same
chapter, as the seven hills on which she sits; they are also seven
kings, that is, it would seem, seven periods of empire, of which five
are past, one now is, and one brief one is yet to come, and the
bloody beast itself――the religion of heathenism――is another. The
ten horns are the ten kings or sovrans who never received any
lasting dominion, but merely held the sway one after another, a brief
hour, with the beast, or spirit of heathenism. These, in short, are the
ten emperors of Rome before the days of the
Apocalypse;――Augustus, Tiberius, Caligula, Claudius, Nero, Galba,
Otho, Vitellius, Vespasian and Titus. These had all reigned, each his
hour, giving his power to the support of heathenism, and thus
warring against the faith of the true believers. Still, though reigning
over the imperial city, they shall hate her, and make her desolate;
strip her of her costly attire, and burn her with fire. How well
expressed here the tyranny, of the worst of the Caesars, plundering
the state, banishing the citizens, and, in the case of Nero, “burning
her with fire!”
Who can mistake the gorgeously awful picture? It is heathen,

imperial Rome, desolating and desolated, at that moment suffering
under the tyrannic sway of him whom the apostle cannot yet number
with the gloomy ten, that have passed away to the tomb of ages
gone. It is the mystic Babylon, drunk with the blood of the faithful
witnesses of Christ, and triumphing in the agonies of his saints,
“butchered to make a Roman holiday!” No wonder that the
amazement of the apostolic seer should deepen into horror, and
highten to indignation. Through her tyranny his brethren had been
slaughtered, or driven out from among men, like beasts; and by that
same tyranny he himself was now doomed to a lonely exile from
friends and apostolic duties, on that wild heap of barren rocks. Well
might he burst out in prophetic denunciation of her ruin, and rejoice
in the awful doom, which the angels of God sung over her; and listen
exultingly to the final wail over her distant fall, rolling up from futurity,
in the coming day of the Gothic and Hunnish ravagers, when she
should be “the desolator desolate, the victor overthrown.”
As there are three mystically named cities――Sodom, Babylon,

and the New Jerusalem; so there are three metaphoric
females,――the star-crowned woman in heaven, the bloody harlot
on the beast in the wilderness, and the bride, the Lamb’s wife. A
peculiar fate befalls each of the three pairs. The spiritual Sodom
falls under a temporary ruin, trodden under foot by the Gentiles,
forty-two mystic months; and the star-crowned daughter of Zion
wanders desolate in the wilderness of the world, for twelve hundred
and sixty days, till the hand of her God shall restore her to grace and
glory. The great Babylon of the seven hills, falls under a doom of
far darker, and of irrevocable desolation,――like the dashing roar of
the sinking rock thrown into the sea, she is thrown down, and shall
be found no more at all. And such too, is the doom of the fierce
scarlet rider of the beast,――“Rejoice over her, O heaven! and ye
holy apostles and prophets! for God has avenged you on her.” But
beyond all this awful ruin appears a vision of contrasting, splendid
beauty.
“The first two acts already past,
The third shall close the drama with the day;――
Time’s noblest offspring is the last.”
The shouts of vindictive triumph over the dreadful downfall of the

bloody city, now soften and sweeten into the songs of joy and praise,
while the New Jerusalem, the church of God and Christ, comes
down from the heavens in a solemn, glorious mass of living splendor,
to bless the earth with its holy presence. In this last great scene,
also, there is a female, the third of the mystic series; not like her of
the twelve stars, now wandering like a widow disconsolate, in the
wilderness;――not like her of the jeweled, scarlet and purple robes,
cast down from her lofty seat, like an abandoned harlot, now
desolate in ashes, from which her smoke rises up forever and
ever;――but it is one, all holy, happy, pure, coming down stainless
from the throne of God,――a bride, crowned with the glory of God,
adorned for her husband,――the One slain from the foundation of
the world. He through the opening heavens, too, has come forth
before her, the Word of God, the Faithful and the True,――known by
his bloody vesture, stained, not in the gore of slaughtered victims,
but in the pure blood poured forth by himself, for the world, from its
foundation. Yet now he rode forth on his white horse, as a warrior-
king, dealing judgment upon the world with the sword of
wrath,――with the sceptre of iron. Behind him rode the armies of
heaven,――the hallowed hosts of the chosen of God,――like their
leader, on white horses, but not like him, in crimson vesture; their
garments are white and clean; by a miracle of purification, they are
washed and made white in blood. This mighty leader, with these
bright armies, now returns from the conquests to which he rode forth
from heaven so gloriously. The kings and the hosts of the earth have
arrayed themselves in vain against him;――the mighty imperial
monster, in all the vastness of his wide dominion,――the false
prophets of heathenism, combining their vile deceptions with his
power, are vanquished, crushed with all their miserable slaves,
whose flesh now fills and fattens the eagles, the vultures, and the
ravens. The spirit of heathenism is crushed; the dragon, the monster
of idolatry, is chained, and sunk into the bottomless pit,――yet not
for ever. After a course of ages,――a mystic thousand years,――he
slowly rises, and winding with serpent cunning among the nations,
he deceives them again; till at last, lifting his head over the world, he
gathers each idolatrous and barbarous host together, from the whole
breadth of the earth, encompassing and assaulting the camp of the
saints; but while they hope for the ruin of the faithful, fire comes
down from God, and devours them. The accusing deceiver,――the
genius of idolatry and superstition,――is at last seized and bound
again; but not for a mere temporary imprisonment. With the spirit of
deception and imposture, he is cast into a sea of fire, where both are
held in unchanging torment, day and night, forever. But one last,
awful scene remains; and that is one, that in sublimity, and vastness,
and overwhelming horror, as far outgoes the highest effort of any
genius of human poetry, as the boundless expanse of the sky excels
the mightiest work of man. “A great white throne is fixed, and One
sits on it, from whose face heaven and earth flee away, and no place
is found for them.” “The dead, small and great, stand before God;
they are judged and doomed, as they rise from the sea and from the
land,――from Hades, and from every place of death.” Over all, rises
the new heaven and the new earth, to which now comes down the
city of God,――the church of Christ,――into which the victorious,
the redeemed, and the faithful enter. The Conqueror and his armies
march into the bridal city of the twelve jewelled gates, on whose
twelve foundation-stones are written the names of the mighty
founders, the twelve apostles of the slain one. The glories of that
last, heavenly, and truly eternal city, are told, and the mighty course
of prophecy ceases. The three great series of events are
announced; the endless triumphs of the faithful are achieved.
iii. what is the style of the apocalypse?
This inquiry refers to the language, spirit and rhetorical structure of

the writing, to its rank as an effort of composition, and to its
peculiarities as expressive of the personal character and feelings of
its inspired writer. The previous inquiry has been answered in such a
way as to illustrate the points involved in the present one; and a
recapitulation of the simple results of that inquiry, will best present
the facts necessary for a satisfactory reply to some points of this.
First, the Apocalypse is a prophecy, in the common understanding

of the term; but is not limited, as in the ordinary sense of that word,
to a mere declaration of futurity; it embraces in its plan the events of
the past, and with a glance like that of the Eternal, sweeps over that
which has been and that which is to be, as though both were now;
and in its solemn course through ages, past, present, and future, it
bears the record of faithful history, as well as of glorious prophecy.
Second, the Apocalypse is poetry, in the highest and justest sense

of the word. All prophecy is poetry. The sublimity of such thoughts
can not be expressed in the plain unbroken detail of a prose
narrative; and even when the events of past history are combined in
one harmonious series with wide views of the future, they too rise
from the dull unpictured record of a mere narrator, and share in the
elevation of the mighty whole. The spirit of the writer, replete, not
with mere particulars, but with vivid images, seeks language that
paints, “thoughts that breathe, and words that burn;” and thus the
writing that flows forth is poetry,――the imaginative expression of
deep, high feeling――swelling where the occasion moves the writer,
into the energy of passion, whether dark or holy.
The character of the Apocalypse, as affected by the passionate

feelings of the writer, is also a point which has been illustrated by
foregoing historical statements of his situation and condition at the
time of the Revelation. He was the victim of an unjust and cruel
sentence, deprived of all the sweet earthly solaces of his advanced
age, and left on a desert rock,――useless to the cause of Christ and
beyond even the knowledge of its progress. The mournful sound of
sweeping winds and dashing waves, alone broke the dreary silence
of his loneliness, and awaking sensations only of a melancholy
order, sent back his thoughts into the sadder remembrances of the
past, and called up also many of the sterner emotions against those
who had been the occasions of the past and present calamities
which grieved him. The very outset is in such a tone as these
circumstances would naturally inspire. A deep, holy indignation
breaks forth in the solemn annunciation of himself, as their “brother
and companion in tribulation.” Sadness is the prominent sentiment
expressed in all the addresses to the churches; and in the prelude to
the great Apocalypse, while the ceremonies of opening the book
which contains it are going on, the strong predominant emotion of
the writer is again betrayed in the vision of “the souls of them that
were slain for the word of God, and for the testimony which they
bore;” and the solemnly mournful cry which they send up to him for
whom they died, expresses the deep and bitter feeling of the writer
towards the murderers,――“How long, O Lord! holy and true! dost
thou not judge and avenge our blood on them that dwell on the
earth?” The apostle was thinking of the martyrs of Jerusalem and
Rome,――of those who fell under the persecutions of the high
priests, of Agrippa, and of Nero. And when the seven seals are
broken, and the true revelation, of which this ceremony was only a
poetical prelude, actually begins, the first great view presents the
bloody scenes of that once Holy city, which now, by its cruelties
against the cause which is to him as his life,――by the remorseless
murder of those who are near and dear to him,――has lost all its
ancient dominion over the affections and the hopes of the last
apostle and all the followers of Christ.
Again the mournful tragedies of earlier apostolic days pass before

him. Again he sees his noble brother bearing his bold witness of
Jesus; and with him that other apostle, who in works and fate as
much resembled the first, as in name. Their blood pouring out on the
earth, rises to heaven, but not sooner than their spirits,――whence
their loud witness calls down woful ruin on the blood-defiled city of
the temple. And when that ruin falls, no regret checks the exulting
tone of the thanksgiving. All that made those places holy and dear, is
gone;――God dwells there no more; “the temple of God is opened in
heaven, and there is seen in his temple the ark of his covenant,” and
all heaven swells the jubilee over the destruction of Jerusalem. And
after this, when the apostle’s view moved forward from the past to
the future, and his eye rested on the crimes and the destiny of
heathen Rome, the bitter remembrance of her cruelties towards his
brethren, lifted his soul to high indignation, and he burst forth on her
in the inspired wrath of a Son of Thunder;――
“Every burning word he spoke,
Full of rage, and full of grief.
“Rome shall perish; write that word
In the blood that she has spilt.
Rome shall perish,――fall abhorred,――
Deep in ruin as in guilt.”
In respect to the learning displayed in the Apocalypse, some most

remarkable facts are observable. Apart from the very copious
matters borrowed from the canonical writings of the Old Testament,
from Isaiah, Ezekiel, Daniel, and other prophets, from which, as any
reader can see, some of the most splendid imagery has been taken
almost verbatim,――it is undeniable, that John has drawn very
largely from a famous apocryphal Hebrew writing, called the Book
of Enoch, which Jude has also quoted in his epistle; and in his life it
will be more fully described. The vision of seven stars, explained to
be angels,――of the pair of balances in the hand of the horseman,
after the opening of the third seal,――the river and tree of
life,――the souls under the altar, crying for vengeance,――the angel
measuring the city,――the thousand years of peace and
holiness,――are all found vividly expressed in that ancient book, and
had manifestly been made familiar to John by reading. In other
ancient apocryphal books, are noticed some other striking and literal
coincidences with the Apocalypse. The early Rabbinical writings are
also rich in such parallel passages. The name of the Conqueror,
“which no one knows but himself,”――the rainbow stretched around
the throne of God,――the fiery scepter,――the seven
angels,――the sapphire throne,――the cherubic four beasts, six-
winged, and crying Holy, Holy, Lord God of hosts,――the crowns of
gold on the heads of the saints, which they cast before the
throne,――the book with seven seals,――the souls under the
altar,――the silence in heaven,――the Abaddon,――the child
caught up to God,――Satan, as the accuser of the saints, day and
night before God,――the angel of the waters,――the hail of great
weight,――the second death,――the new heaven and earth,――the
twelve-gated city of precious stones,――and Rome, under the name
of “Great Babylon,”――are all found in the old Jewish writings, in
such distinctness as to make it palpable that John was deeply
learned in Hebrew literature, both sacred and traditional.
Yet all these are but the forms of expression, not of thought. The
apostle used them, because long, constant familiarity with the
writings in which such imagery abounded, made these sentences the
most natural and ready vehicles of inspired emotions. The tame and
often tedious details of those old human inventions, had no influence
in moulding the grand conceptions of the glorious revelation. This
had a deeper, a higher, a holier source, in the spirit of eternal
truth,――the mighty suggestions of the time-over-sweeping spirit of
prophecy,――the same that moved the fiery lips of those
denouncers of the ancient Babylon, whose writings also had been
deeply known to him by years of study, and had furnished also a
share of consecrated expressions. That spirit he had caught during
his long eastern residence in the very scene of their prophecy and its
awful fulfilment. If this notion of his dwelling for a time with Peter in
Babylon is well founded, as it has been above narrated, it is at once
suggested also, that in that Chaldean city,――then the capital seat
of all Hebrew learning, and for ages the fount of light to the votaries
of Judaism,――he had, during the years of his stay, been led to the
deep study and the vast knowledge of that amazing range of
Talmudical and Cabbalistical learning, which is displayed in every
part of the Apocalypse. But how different all these resources in
knowledge, from the mighty production that seemed to flow from
them! How far are even the sublimest conceptions of the ancient
prophets, in their unconnected bursts and fragments of inspiration,
from the harmonious plan, the comprehensive range, and the
faultless dramatic unity, or rather tri-unity, of this most perfect of
historical views, and of poetical conceptions!
All these coincidences, with a vast number of other learned references, highly illustrative
of the character of the Apocalypse, as enriched with Oriental imagery, may be found in
Wait’s very copious notes on Hug’s Introduction.
There are many things in this view of the Apocalypse which will occasion surprise to
many readers, but to none who are familiar with the views of the standard orthodox writers
on this department of Biblical literature. The view taken in the text of this work, corresponds
in its grand outlines, to the high authorities there named; though in the minute details, it
follows none exactly. Some interpretations of particular passages are found no where else;
but these occasional peculiarities cannot affect the general character of the view; and it will
certainly be found accordant with that universally received among the Biblical scholars of
Germany and England, belonging to the Romish, the Lutheran, the Anglican, and Wesleyan
churches. The authority most closely followed, is Dr. Hug, Roman Catholic professor of
theology in an Austrian university, further explained by his translator, Dr. D. G. Wait, of the
church of England, more distinguished in Biblical and oriental literature, probably, than any
other of the numerous learned living divines of that church. These views are also found in
the commentary of that splendid orientalist, Dr. Adam Clarke, a work which, fortunately for
the world, is fast taking the place of the numerous lumbering, prosing quartos that have too
long met the mind of the common Bible reader with mere masses of dogmatic theology,
where he needs the help of simple, clear interpretation and illustration, which has been
drawn by the truly learned, from a minute knowledge of the language and critical history of
the sacred writings. This noble work, as far as I know, is the first which took the honest
ground of the ancient interpretation of the Apocalypse, with common readers, and
constitutes a noble monument to the praise of the good and learned man, who first threw
light for such readers on the most sublime book in the sacred canon, and among all the
writings ever penned by man,――a book which ignorant visionaries had too long been
suffered to overcloud and perplex for those who need the guidance of the learned in the
interpretation of the “many things hard to be understood” in the volume of truth. The first
book of a popular character, ever issued from the American press, explaining the
Apocalypse according to the standard mode, is a treatise on the Millennium, by the learned
Professor Bush, of the New York University, in which he adopts the grand outlines of the
plan above detailed, though I have not had the opportunity of ascertaining how it is, in the
minor details.
In reference to the tone assumed in some passages of the statement in the text,
perhaps it may be thought that more freedom has been used in characterizing opposite
views, than is accordant with the principles of “moderation and hesitation,” proposed in
comment upon Luther and Michaelis. But where, in the denunciation of popular error, a
reference to the motive of the inculcators of it would serve to expose most readily its nature,
such a freedom of pen has been fearlessly adopted; and severity of language on these
occasions is justified by the consideration of the character of the delusion which is to be
overthrown. The statements too, which are the occasion and the support of these
condemnations of vulgar notions, are drawn not from the mere conceptions of the writer of
this book, but from the unanswerable authorities of the great standards of Biblical
interpretation. The opportunity of research on this point has been too limited to allow
anything like an enumeration of all the great names who support this view; but references
enough have already been made, to show that an irresistible weight of orthodox sentiment
has decided in favor of these views as above given.
Some of the minute details, particularly those not authorized by learned men, who have
already so nearly perfected the standard view, may fall under the censure of the critical, as
fanciful, like those so freely condemned before; but they were written down because it
seemed that there was, in those cases, a wonderfully minute correspondence between
these passages and events in the life of John, not commonly noticed. The greater part of
this view, however, may be found almost verbatim in Wait’s translation of Hug’s Introduction.
The most satisfactory evidence of the meaning of the great mystery of the Apocalypse,
is in the true interpretation of “the number of the beast,” the mystic 666. In the Greek and
oriental languages, the letters are used to represent numbers, and thence arose in mystic
writings a mode of representing a name by any number, which would be made up by adding
together the numbers for which its letters stood; and so any number thus mystically given
may be resolved into a name, by taking any word whose letters when added together will
make up that sum. Now the word Latinus, (Λατεινος,) meaning the Latin or Roman empire,
(for the names are synonymous,) is made up of Greek letters representing the numbers
whose sum is 666. Thus Λ-30, α-1, τ-300, ε-5, ι-10, ν-50, ο-70, ς-200――all which, added
up, make just 666. What confirms this view is, that Irenaeus says, “John himself told those
who saw him face to face, that this was what he meant by the number;” and Irenaeus
assures us that he himself heard this from the personal acquaintances of John. (See Wait’s
note. Translation of Hug’s Introduction II. 626‒629, note.)
his last residence in ephesus.
The date of John’s return from Patmos is capable of more exact

proof than any other point in the chronology of his later years. The
death of Domitian, who fell at last under the daggers of his own
previous friends, now driven to this measure by their danger from his
murderous tyranny, happened in the sixteenth of his own reign,
(A. D. 96.) On the happy ♦consummation of this desirable revolution,
Cocceius Nerva, who had himself suffered banishment under the
suspicious tyranny of Domitian, was now recalled from his exile, to
the throne of the Caesars; and mindful of his own late calamity, he
commenced his just and blameless reign by an auspicious act of
clemency, restoring to their country and home all who had been
banished by the late emperor. Among these, John was doubtless
included; for the decree was so comprehensive that he could hardly
have been excluded from the benefit of its provisions; and to give
this view the strongest confirmation, it is specified by the heathen
historians of Rome, that this senatorial decree of general recall did
not except even those who had been found guilty of religious
offenses. Christian writers also, of a respectable antiquity, state
distinctly that the apostle John was recalled from Patmos by this
decree of Nerva. Some of the early ecclesiastical historians, indeed,
have pretended that this persecution against the Christians was
suspended by Domitian himself, on some occasion of repentance;
but critical examination and a comparison of higher authorities, both
sacred and profane, have disproved the notion. The data above-
mentioned, therefore, fix the return of John from banishment, in the
first year of Nerva, which, according to the most approved
chronology, corresponds with A. D. 96. This date is useful also, in
affording ground for a reasonable conjecture respecting the
comparative age of John. He could not have been near as old as
Jesus Christ, since the attainment of the age of ninety-six must imply
an extreme of infirmity necessarily accompanying it, unless a miracle
of most unparalleled character is supposed; and no one can venture
to require belief in a pretended miracle, of which no sacred record
bears testimony. If he was, on his return from Patmos, as well as
during his residence there, able to produce writings of such power
and such clear expression, as those which are generally attributed to
these periods, it seems reasonable to suppose that he was many
years younger than Jesus Christ. The common Christian era, also,
fixing the birth of Christ some years too late, this circumstance will
require a still larger subtraction from this number, for the age of
John.
♦ “consummamation” replaced with “consummation”

his gospel.
The united testimony of early writers who allude to this matter, is

that John wrote his gospel, long after the completion and circulation
of the writings of the three first evangelists. Some early testimony on
the subject dates from the end of the second century, and specifies
that John, observing that in the other gospels, those things were
copiously related which concern the humanity of Christ, wrote a
spiritual gospel, at the earnest solicitations of his friends and
disciples, to explain in more full detail, the divinity of Christ. This
account is certainly accordant with what is observable of the
structure and tendency of this gospel; but much earlier testimony
than this, distinctly declares that John’s design in writing, was to
attack certain heresies on the same point specified in the former
statement. The Nicolaitans and the followers of Cerinthus, in
particular, who were both Gnostical sects, are mentioned as having
become obnoxious to the purity of the truth, by inculcating notions
which directly attacked the true divinity and real Messiahship of
Jesus. The earliest heresy that is known to have arisen in the
Christian churches, is that of the Gnostics, who, though divided
among themselves by some minor distinctions, yet all agreed in
certain grand errors, against which this gospel appears to have been
particularly directed. The great system of mystical philosophy from
which all these errors sprung, did not derive its origin from
Christianity, but existed in the east long before the time of Christ; yet
after the wide diffusion of his doctrines, many who had been
previously imbued with this oriental mysticism, became converts to
the new faith. But not rightly apprehending the simplicity of the faith
which they had partially adopted, they soon began to contaminate its
purity by the addition of strange doctrines, drawn from their
philosophy, which were totally inconsistent with the great revelations
made by Christ to his apostles. The prime suggestion of the
mischief, and one, alas! which has not at this moment ceased to
distract the churches of Christ, was a set of speculations, introduced
“to account for the origin and existence of evil in the
world,”――which seemed to them inconsistent with the perfect work
of an all-wise and benevolent being. Overleaping all those minor
grounds of dispute which are now occupying the attention of modern
controversialists, they attacked the very basis of religious truth, and
adopted the notion that the world was not created by the supreme
God himself, but by a being of inferior rank, called by them the
Demiurgus, whom they considered deficient in benevolence and in
wisdom, and as thus being the occasion of the evil so manifest in the
works of his hands. This Demiurgus they considered identical with
the God of the Jews, as revealed in the Old Testament. Between him
and the Supreme Deity, they placed an order of beings, to which
they assigned the names of the “Only-begotten,” “the Word,” “the
Light,” “the Life,” &c.; and among these superior beings, was
Christ,――a distinct existence from Jesus, whom they declared a
mere man, the son of Mary; but acquiring a divine character by being
united at his baptism to the Divinity, Christ, who departed from him at
his death. Most of the Gnostics utterly rejected the law of Moses; but
Cerinthus is said to have respected some parts of it.
A full account of the prominent characteristics of the Gnostical system may be found in
Mosheim’s Ecclesiastical History, illustrated by valuable annotations in Dr. Murdock’s
translation of that work. The scholar will also find an elaborate account of this, with other
Oriental mysticisms, in Beausobre’s Histoire de Manichee et du Manicheisme. J. D.
Michaelis, in his introduction to the New Testament, (vol. III. c. ii. § 5,) is also copious on
these tenets, in his account of John’s gospel. He refers also to Walch’s History of Heretics.
Hug’s Introduction also gives a very full account of the peculiarities of Cerinthus, as
connected with the scope of this gospel. Introduction vol. II. §§ 49‒53, [of the original,] §§
48‒52, [Wait’s translation.]
In connection with John’s living at Ephesus, a story became afterwards current about his
meeting him on one occasion and openly expressing a personal abhorrence of him.
“Irenaeus [Against Heresies, III. c. 4. p. 140,] states from Polycarp, that John once going
into a bath at Ephesus, discovered Cerinthus, the heretic, there; and leaping out of the bath
he hastened away, saying he was afraid lest the building should fall on him, and crush him
along with the heretic.” Conyers Middleton, in his Miscellaneous works, has attacked this
story, in a treatise upon this express point. (This is in the edition of his works in four or five
volumes, quarto; but I cannot quote the volume, because it is not now at hand.) Lardner
also discusses it. (Vol. I. p. 325, vol. II. p. 555, 4to. edition.)
There can be no better human authority on any subject connected with the life of John,
than that of Irenaeus of Lyons, [A. D. 160,] who had in his youth lived in Asia, where he was
personally acquainted with Polycarp, the disciple and intimate friend of John, the apostle.
His words are, “John, the disciple of the Lord, wishing by the publication of his gospel to
remove that error which had been sown among men, by Cerinthus, and much earlier, by
those called Nicolaitans, who are a fragment of science, (or the Gnosis,) falsely so
called;――and that he might both confound them, and convince them that there is but one
God, who made all things by his word, and not, as they say, one who was the Creator, and
another who was the Father of our Lord.” (Heresies, lib. III. c. xi.) In another passage he
says,――“As John the disciple of the Lord confirms, saying, ‘But these are written that you
may believe that Jesus is the Son of God, and that believing, you may have eternal life in
his name,’――guarding against these blasphemous notions, which divide the Lord, as far
as they can, by saying that he was made of two different substances.” (Heresies, lib. III. c.
xvi.) Michaelis, in his Introduction on John, discusses this passage, and illustrates its true
application.
It appears well established by respectable historical testimony,

that Cerinthus was contemporary with John at Ephesus, and that he
had already made alarming progress in the diffusion of these and
other peculiar errors, during the life of the apostle. John therefore,
now in the decline of life, on the verge of the grave, would wish to
bear his inspired testimony against the advancing heresy; and the
occasion, scope, and object of his gospel are very clearly illustrated
by a reference to these circumstances. The peculiar use of terms,
more particularly in the first part,――terms which have caused so
much perplexity and controversy among those who knew nothing
about the peculiar technical significations of these mystical phrases,
as they were limited by the philosophical application of them in the
system of the Gnostics,――is thus shown in a historical light, highly
valuable in preventing a mis-interpretation among common readers.
This view of the great design of John’s gospel, will be found to
coincide exactly with the results of a minute examination of almost all
parts of it, and gives new force to many passages, by revealing the
particular error at which they were aimed. The details of these
coincidences cannot be given here, but have been most satisfactorily
traced out, at great length, by the labors of the great modern
exegetical theologians, who have occupied volumes with the
elucidation of these points. The whole gospel indeed, is not so
absorbed in the unity of this plan, as to neglect occasions for
supplying general historical deficiences in the narratives of the
preceding evangelists. An account is thus given of two journeys to
Jerusalem, of which no mention had ever been made in former
records, while hardly any notice whatever is taken of the incidents of
the wanderings in Galilee, which occupy so large a portion of former
narratives,――except so far as they are connected with those
instructions of Christ which accord with the great object of this
gospel. The scene of the great part of John’s narrative is laid in
Judea, more particularly in and about Jerusalem; and on the parting
instructions given by Christ to his disciples, just before his crucifixion,
he is very full; yet, even in those, he seizes hold mainly of those
things which fall most directly within the scope of his work. But
throughout the whole, the grand object is seen to be, the
presentation of Jesus as the Messiah, the son of the living, eternal
God, containing within himself the Life, the Light, the Only-begotten,
the Word, and all the personified excellences, to which the Gnostics
had, in their mystic idealism, given a separate existence. It thus
differs from all the former gospels, in the circumstance, that its great
object and its general character is not historical, but
dogmatical,――not universal in its direction and tendency, but aimed
at the establishment of particular doctrines, and the subversion of
particular errors.
Another class of sectaries, against whose errors John wrote in this

gospel, were the Sabians, or disciples of John the Baptist;――for
some of those who had followed him during his preaching, did not
afterwards turn to the greater Teacher and Prophet, whom he
pointed out as the one of whom he was the forerunner; and these
disciples of the great Baptizer, after his death, taking the pure
doctrines which he taught, as a basis, made up a peculiar religious
system, by large additions from the same Oriental mysteries from
which the Gnostics had drawn their remarkable principles. They
acknowledged Jesus Christ as a being of high order, and designate
him in their religious books as the “Disciple of Life;” while John the
Baptist, himself somewhat inferior, is called the “Apostle of
Light,”――and is said to have received his peculiar glorified
transfiguration, from a body of flesh to a body of light, from Jesus at
the time of his baptism in the Jordan; and yet is represented as
distinguished from the “Disciple of Life,” by possessing this peculiar
attribute of Light.

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Chapter 03 - Prenatal Development

Solution Manual for Children 13th Edition by Santrock

Multiple Choice Questions

1. Fertilization usually occurs in the

APA LO: 1.1

2. A fertilized egg is also known as a(n)

APA LO: 1.1

3. The germinal period is approximately _____ long.

APA LO: 1.1

4. The germinal period includes

A. formation of the amnion.

APA LO: 1.1

5. A(n) _____ later develops into an embryo.

APA LO: 1.1

6. During implantation, the zygote attaches to the wall of the

APA LO: 1.1

APA LO: 1.1

APA LO: 1.1

9. Implantation takes place about _____ after conception.

APA LO: 1.1

APA LO: 1.1

APA LO: 1.1

A. Hair, skin, and nails

APA LO: 1.1

APA LO: 1.3

A. Nervous system and brain

APA LO: 1.1

APA LO: 1.3

♦ “Millennarians” replaced with “Millenarians”

To give repetition and variety to this grand view of the downfall of

Again, after the punishment and destruction of imperial Babylon

Who can mistake the gorgeously awful picture? It is heathen,

As there are three mystically named cities――Sodom, Babylon,

“The first two acts already past,

The third shall close the drama with the day;――

Time’s noblest offspring is the last.”

The shouts of vindictive triumph over the dreadful downfall of the

This inquiry refers to the language, spirit and rhetorical structure of

First, the Apocalypse is a prophecy, in the common understanding

Second, the Apocalypse is poetry, in the highest and justest sense

The character of the Apocalypse, as affected by the passionate

Again the mournful tragedies of earlier apostolic days pass before

“Every burning word he spoke,

Full of rage, and full of grief.

“Rome shall perish; write that word

In the blood that she has spilt.

Rome shall perish,――fall abhorred,――

Deep in ruin as in guilt.”

In respect to the learning displayed in the Apocalypse, some most

his last residence in ephesus.

The date of John’s return from Patmos is capable of more exact

♦ “consummamation” replaced with “consummation”

The united testimony of early writers who allude to this matter, is

It appears well established by respectable historical testimony,

Another class of sectaries, against whose errors John wrote in this

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