Author Archives: Administrator

The Chronicles of Zacharias and Elisabeth: Part One of Three, The Angel Comes to the Priest Zacharias

The Angel Comes to the Priest Zacharias

            When Zacharias goes into the temple to offer incense, he is entering the Sanctuary, which is distinct from the larger temple grounds, as indicated by the Greek term naos (in Luke 1:9), which usually points to the Sanctuary (compare Luke 23:45; Revelation 11:2). According to the Mishnah, which is a compilation of Jewish laws dating from the era before A.D. 200, a priest is allowed only once during his lifetime to light the incense. This lighting takes place twice a day at the temple, once in the morning and once about three o’clock in the afternoon in connection with the offering of the morning and evening sacrifices and the times of prayer (1 Chronicles 16:40; Acts 3:1). Because of the large number of priests, a person is selected by the casting of lots. Hence, this occasion is the most important in Zacharias’s long years of service at the temple.

The King James text says that “there appeared unto [Zacharias] an angel” (Luke 1:11). The

Temple of Solomon, model, in Jerusalem

Temple of Solomon, model, in Jerusalem

verb is in the passive and means “an angel was seen [by Zacharias].” There is no sense of vision or dream or divinely imposed distance between the angel and the priest. Zacharias sees the angel in a firsthand, sensory way. Luke writes that the angel stands “on the right side of the altar of incense.” Here he writes from the angel’s point of view. It is the altar’s right side. Exactly in front of the temple’s veil stands the incense altar; to Zacharias’s right, or on the north, as he approaches the altar, stands the table of the shewbread, where the twelve loaves of bread sit; to Zacharias’s left rests the large candelabrum or Menorah. The angel stands between the altar and the Menorah, between the cloud of smoke and the light, symbols of the Lord’s covenant with Abraham and of His presence among the Hebrews during the Exodus (Genesis 15:10–11, 17–18; Exodus 13:21–22). Moreover, the angel stands on the south or right side of the altar, the side of promise and blessing. This position characterizes his message to Zacharias. Because of the Israelites’ orientation toward the east—the doors of the sanctuary were on its east side, for instance—the right hand is on the south. If the angel had appeared on the north side of the altar, it would have signaled bad news for Zacharias. Continue reading →

Bible Videos at lds.org

The Church of Jesus Christ of Latter-day Saints has produced many Bible videos. The newly released seven-minute video “Lazurus Is Raised from the Dead” beautifully portrays the events recorded in John chapter 11. The video “He Is the Gift” reminds us of the true reason to celebrate Christmas. Many other videos portray other scenes of the New Testament. We hope you enjoy and are inspired by these videos.

Sperry Symposium at BYU, “The Ministry of Peter, the Chief Apostle”

We encourage everyone to attend the annual Sidney B. Sperry Symposium at BYU on Oct. 24 and 25, 2014. The keynote speaker will be Elder Bruce C. Hafen.

Several of the authors of the BYU New Testament Commentary will present: Eric Huntsman, Andrew Skinner, John W. Welch, and S. Kent Brown. See the schedule here:

http://religion.byu.edu/event/43rd-annual-sidney-b-sperry-symposium

Continue reading →

Revelation 1:6 and Priesthood

By Richard D. Draper and Michael D. Rhodes

Revelation 1:6 focuses on the end result of the resurrection and supremacy of the Lord: he is able to make his followers kings and priests unto God.[1] The seven servants mentioned twice in Revelation (1:4, 20) had apparently achieved these ranks and attendant blessings. They were not the only ones. “John said he was a king,” Joseph Smith reported.[2] The kingdom to which the Seer and the others belonged was to endure forever, and those who became members therein were, therefore, eternal heirs of glory. The reason was that these offices are an everlasting possession bestowed by the sealing power and authority of the high priesthood. Continue reading →

When was the Gospel of Mark written?

By Julie M. Smith

Mark’s Gospel does not contain any specific dates for its contents or writing.[1] It is possible that Mark was written in stages (either because Mark himself wrote the Gospel over a number of years or because he incorporated passages that were written by someone else at an earlier time, or both). There is a high degree of scholarly consensus that the Gospel of Mark was written in the 60s. Continue reading →

The Ending of Mark’s Gospel

By Julie M. Smith 

Virtually all scholars believe that Mark 16:9–20[1] was not originally part of the Gospel for the following reasons:

  1. Some ancient manuscripts lack it and some of those that include it have a note that the text is disputed.[2]
  2. It is difficult to imagine why a copyist would omit it; it is much easier to imagine a copyist adding it.
  3. Several early Christian writers appear to know copies of the Gospel of Mark that do not include Mark 16:9-20.[3] Continue reading →