Violence and the Gospel

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This is a study of religious teachings on force and war as they apply in the nuclear age. In particular, Old Testament prophetic teachings are examined, as distinguished from Israel’s experience in the conquest of Canaan through the Davidic monarchy, teachings of Jesus on force and violence; and Book of Mormon teachings on force and war.

These teachings may be more important now than ever. All of them culminate in a sublime, transcendent message for our day: we must learn to love God above all and to love others as ourselves, to see all humankind as our brothers and sisters.

Temple Worship and a Possible Reference to a Prayer Circle in Psalm 24

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Several scholars have identified Psalm 24 as a temple liturgical hymn. Sigmund Mowinckel, for example, believes that Psalm 24 contains leges sacrae, or “laws of the sanctuary,” those “special rules and special demands as to the qualifications of those to be admitted” into the temple. Speaking specifically of Psalm 24, Hans-Joachim Kraus states that we “must reckon with the presence in the Psalms of concepts connected with the sanctuary of the Ark.” Additionally, scholars have considered how God’s presence in the temple is demonstrated in Psalm 24. Leopold Sabourin has discussed Psalm 24 and “God’s theophany in sanctuary,” and Kraus avers that “the liturgy of Psalm 24 celebrates Yahweh Sebaoth, the God of Israel, who is entering the sanctuary. . . . He is accompanied and surrounded by the ‘righteous’ by the ‘true Israel.'” Internal evidence clearly connects the psalm to the rites of the ancient Jerusalem temple. For instance, the hymn contains a number of technical terms and expressions which are associated with the Israelite temple and temple worship.

Casting Stones

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Josephus reports that once the Romans had completed their great siege ramp on the west side of Masada, they brought up an enormous tower on wheels, over one hundred feet high (based on a twenty-inch cubit) and entirely encased in iron. From this tower, Roman artillery opened fire on those defending the walls, sending showers of stones and other missiles down on them and forcing them to retreat into the fortress. With this objective accomplished, a great battering ram began the assault on the walls, and the fall of Masada became imminent.

Nineteen hundred years later, the excavation team led by Yigael Yadin found strewn all about Masada the remains of this episode: hundreds of rounded stones of the sort fired from Roman artillery. The excavation reports indicate that these stones were found in most areas of the fortress. Many were piled in the rooms along the casemate wall and were “of the size of oranges and grapefruits.”

These stones are typical of projectiles thrown by various Roman ballistae, catapults, and “artillery machines.” Indeed, Josephus speaks of “numerous quick-firers and ballistae.” “Quick-firers” refers to the scorpio, or the manuballista, a small, quick-firing catapult that shot thin arrows and could be loaded and fired by just one man. The stones found at Masada belonged to the ballista, a very versatile and powerful artillery piece that resembled a large crossbow rather than the conventional one-armed catapult. The versatility came from its ability to fire a wide range of stones and to be aimed with great precision even at high angles, such as those required to bombard fortress walls. This capability, coupled with the powerful force with which it fired stones, made the ballista a dreaded machine.

The Psalm 22:16 Controversy

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Few verses in the Bible have produced as much debate and commentary as Psalm 22:16: “For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.” The discussions center on the last character (reading right to left) of the Hebrew ודאכ (“pierced/dug”), assumed to be the word from which the Septuagint Greek ὢρυξαν (“they have pierced”) was translated—assumed because the original Hebrew texts from which the Septuagint was translated are no longer extant. If the last character of the Hebrew word was a waw (ו), as the Greek seems to indicate, then the translation “pierced” is tenable. But a later Hebrew text called the Masoretic text has a yod (י) instead of a waw (ו), making the word ידאכ, which translated into English reads “like a lion my hands and my feet.” Thus, two divergent possibilities have existed side by side for centuries, causing much speculation and debate. The controversy has often been heated, with large variations in modern translations into English, as evidenced by a brief survey of some important Bible translations:

Anciently, the debate was fought between Christians, who saw this verse as an indisputable prophecy of the crucifixion of Jesus Christ, and Jews, who denied the existence of prophetic references to Jesus in the Hebrew Bible. The battle continued in modern times between traditionalist scholars, who favor the ancient Christian interpretation, and some textual critics, who deny the existence of the prophecy of future events in the Bible.

Thy People Shall Be My People and Thy God My God

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The 1993 Sperry Symposium on the Old Testament, Thy People Shall Be My People and Thy God My God, is also relevant to studies of the other standard works, particularly the New Testament.

Outstanding contributions include Terry Ball’s explanations of botanical imagery in Isaiah, applicable to the words of Jesus; Jennifer Clark Lane’s discussion of adoption and redemption in the old Testament and in Paul’s writings; and Dana Pike’s work on seals and sealing.

The Israelite Background of Moses Typology in the Book of Mormon

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Nephi tells the story of the founding events of the Nephite people in such a way that his readers will see him as a second Moses. Although Nephi’s use of the Moses typology has been previously noted, what has not been noticed before is that his father, Lehi, also employs this same typology in his farewell address in 2 Nephi 1-4 in order to persuade his descendants of his own divine calling and of their new covenant relationship to the same God who had given the promised land to ancient Israel. The fact that Nephi and Lehi both saw themselves as Moses figures demonstrates their awareness of a recognizable feature of preexilic Israelite literature that has only recently been explicated by Bible scholars.

The Great High Priest

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The ancient Israelite high priest is at the center of Christian theology because Jesus is described as “the great high priest.” The Dead Sea Scrolls suggest that the high priest, the Melchizedek or King of Righteousness, was the expected Messiah who would save his people and make the great atonement. 

This article was presented as a public lecture at Brigham Young University on May 9, 2003. Footnotes have been added that refer to places in the writings of Margaret Barker where the topics of this lecture are discussed in greater depth and with extensive documentation. This lecture develops the themes of several of her prior works and presents the essence of her most recent book, The Great High Priest (London: T&T Clark, 2003). Further information about specific topics can be located by consulting the index of persons, places, and subjects or the index of biblical and ancient texts found at the end of that book. The English translations of the ancient texts discussed in this lecture are by the author.

The Great and Dreadful Day of the Lord

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Speaking of the last days, the Lord declared through the ancient Israelite prophet Malachi that Elijah would return “before the coming of the great and dreadful day of the Lord” (Mal. 4:5). And through the prophet Joel, the Lord foretold signs in the heavens “before the great and the terrible day of the Lord come” (Joel 2:31). Jesus’ Second Coming is the “day of the Lord” referred to in these prophecies. Many Latter-day Saints interpret the phrase “the great and dreadful [or terrible] day of the Lord” to mean the Lord’s Second Coming will be “great,” or good and desirable, for the righteous, but “dreadful” for the wicked, who will be destroyed. However, this interpretation misrepresents the original meaning of the phrase. For one thing, the Hebrew language in which this expression was orignally written does not support this explanation. For another, the English word “great” was not used with the modern meaning “desirable” until long after the King James Version was translated. This study will elucidate the meaning of the expression “the great and dreadful/terrible day of the Lord” by (1) examining the Hebrew grammar and vocabulary behind the English translation of Joel 2:31 and Malachi 4:5; (2) considering the broader biblical context in which this expression occurs; (3) highlighting modern prophetic statements that pertain to the meaning of this expression; and (4) comparing this expression with other “great and ___” formulations in scripture.

Joseph as a Type of Christ in Syriac Literature

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Kept among the marvelous manuscript treasure of the British Library is a fifth-century Syriac manuscript containing details of the lectionary readings, or Old and New Testament passages for religious services. Prominently featured among the Old Testament readings prescribed for Easter are the account of the binding of Isaac and excerpts from the story of Joseph. The story of binding Isaac is clearly apposite to the crucifixion. What is not so clear perhaps is the appropriateness of the story of Joseph as an Easter reading. This is in part because Joseph is often viewed in modern times solely as an example of moral fortitude in the face of temptation. However, the Christological aspect of the Joseph story was also important for early Christians. In fact, in order to understand why the reading of the story of Joseph was appropriate for Easter, one must know that Joseph was seen in early Syriac Christianity first and foremost as a type of Christ. This article will show the extent of this typological connection in the early writings of the Syriac-speaking Christians and will also show how this typological connection affected one particular retelling of the Joseph narrative.