Robert L. Millet Blog Posts
Publications Director of BYU Religious Studies Center
POSTED BY: holzapfel
This past month Andrew Lawler published an essay on the Dead Sea Scrolls in the Smithsonian magazine (“Who Wrote the Dead Sea Scrolls?” [January 2010]: 40–47). The media likes controversy, and Lawler highlights it in this interesting essay.
Since the first discoveries in 1947, the Dead Sea Scrolls have captured the imagination of the public, including Latter-day Saints. The importance of these textual discoveries on the northwestern shore of the Dead Sea can hardly be overestimated. They open an important window onto the past, particularly for the period when the paucity of sources made it frustrating for scholars attempting to reconstruct the Jewish world during the intertestamental period. They also illuminate the world of John the Baptist and Jesus of Nazareth, although it is doubtful that either of them spent time at the site where the scrolls were copied.
In the end, some 800 manuscripts were found in eleven caves near the northwest shore of the Dead Sea. Among them were the oldest copies of the Old Testament, except for the book of Esther. Additionally, numerous unknown texts were discovered at the site, increasing our appreciation for the complex and interesting world of Second Temple Judaism. Most of the manuscripts are written with square Hebrew characters (Aramaic or Assyrian script), but a few manuscripts exhibit what scholars call the Paleo-Hebrew script. The dating of the manuscript range from as early as 300 BC until just before the Romans destroyed the site in AD 68.
From the very beginning, many scholars believed those who collected, copied, and hid the massive library were the Essenes, a first-century Jewish sect known only, until the discovery of the Dead Sea Scrolls, by what other people had written about them. Scholars never unanimously accepted the identification, although a majority has done so reasoning that it as the best explanation for the documents and the site.
In the latest installment of the debate, some consensus has been reached. There is almost universal agreement that many of the scrolls found at the Dead Sea were not produced at the Dead Sea site. One of the current theories, highlighted in Lawler’s article, is that Jews fleeing the advancing Roman army during the Jewish War gathered at Qumran, a fort, and brought with them the writings they felt were sacred and important. This proposal suggest that “the scrolls reflect not just the views of a single dissident group [Essenes] . . . but a wider tapestry of Jewish thought” (p. 44).
If anyone ever wanted to get inside the world of academia to see how scholars deal with controversial topics, this essay will surprise and depress you as it highlights the intrigues of one such debate. In the end, the debate concerning who wrote the Dead Sea Scrolls will continue to attract attention, but it will most likely never be resolved, leading us to consider the possibilities.
POSTED BY: holzapfel
Hanukkah, the Jewish Feast of Dedication, begins this Friday night at sundown. The Hebrew word Hanukkah actually means “dedication.” The eight-day festival in 2009 runs from Saturday, December 12, to Saturday, December 19. It is a holiday period of considerable significance, both religiously and historically, to Jews the world over. But it should also be of some importance to Christians, including Latter-day Saints, for without the events celebrated in Hanukkah there would have been no Christmas.
Here’s the story: The ancient Jewish people in the land of Israel faced a grave threat when the Greco-Syrian despot Antiochus IV became king of the Seleucid empire in 175 BC. Syria controlled Judea at the time, but the Jews had been treated with tolerance by previous Syrian rulers. Antiochus IV, however, saw himself as a Greek deity in human form (he even adopted the name Epiphanes), and he set a goal to convert all the peoples of his realm to the worship of the Greek pantheon.
Seeking this goal with the Jews, Antiochus had his troops occupy Jerusalem and its Jewish temple, replacing the ceremonies that honored the God of Israel with pagan rites, and converting the edifice into a shrine for Zeus. The temple was defiled. Pigs were slaughtered on its altar by false priests in acts of disdain for the law of Moses and Jewish values.
Jewish religion in general was outlawed. The scriptures (books of what we call the Old Testament) were confiscated and burned. Jewish ordinances and practices, such as circumcision and prayer to the Lord, became capital crimes. The historical book of 1 Maccabees reports that “the women who had circumcised their children they (the Syrians) put to death under the decree, hanging the babies around their necks, and destroying their families and the men who had circumcised them” (1 Maccabees 1:60). Had not something happened to change the course of Antiochus’ program of cultural genocide against the Jews, their religion and identity would have been obliterated within a few generations.
But something did happen. In 167 BC, inspired by an Aaronic priestly family known as the Hasmoneans, the people of Judea revolted against the Syrian occupiers. Their war of independence was led by a Hasmonean priest known as Judah Maccabee. Often called the Hasomonean Revolt, or alternatively the Maccabean Revolt, the insurrection gained strength and was ultimately successful in repulsing the Syrian forces. By the winter month of Kislev (around our December) in 164 BC, the Jewish freedom fighters had recaptured Jerusalem’s temple mount, and liberated the temple from the pagan Syrians. As the war continued, the Maccabean forces eventually drove the Syrians out of the land of Israel.
Having freed Jerusalem, the Jews undertook to cleanse and rededicate their holy temple. According to rabbinic tradition recorded in the Talmud (TB Shabbat 21:b), when the Hasmonean priests entered the temple they found only one jar of consecrated olive oil to light the great seven-branched lamp (menorah) in the temple holy place for a single day. But anxious to rededicate the edifice, the high priest poured the oil into the seven cups on the menorah branches, and lit the lamp. The oil that was only enough for one day burned for eight whole days, enough time for new oil to be pressed and consecrated. This was seen as a miracle and a sign that God had been with the Jews in establishing their freedom and saving their religion and identity. The eight-day dedication period was celebrated by the Jews in Israel, and eventually throughout the world, each winter from that very year until the present, beginning on the 25th day of Kislev, and has always been known as festival of Hanukkah, the “feast of dedication.”
Modern Jews do a number of things in their Hanukkah celebrations. The first, and most important, is the lighting of Hanukkah lights. A nine-branched Hanukkah menorah (known in Hebrew as a Hanukiah) is the main instrument of the lighting. Small candles or vials of olive oil are placed in the arms of the menorah, one of which is elevated above the other eight. On the first night of Hanukkah, the elevated candle (known as the Shamash) is lit, followed by one other candle which represents the first day of Hanukkah. On the second night of Hanukkah, the Shamash and two candles are lit, on the third night three, and so forth until the eighth night of Hanukkah, when the Shamash and all eight candles are lit. The lit Hanukiah is placed in a windowsill each night so that all in the community can see that the Jewish family is celebrating the festival.
Other Hanukkah activities include the preparation and eating of foods fried in oil, such as potato latkes (spicey, fried potato pancakes) and donuts known as sufganiot. The frying in oil is a reminder of the miracle of the oil. The old practice of giving children coins to spend at Hanukkah has evolved into a gift-giving tradition for the holiday season. And children often play a game with a small, four-sided top called a dreidel. Sometimes Hanukkah is called a minor festival, but this is only because it is not mandated in the Torah (the scriptural law of Moses). In practice it is a major Jewish holiday period, widely celebrated and loved.
Those who celebrate Christmas each December may find it of interest to know that Jesus, who was genuinely Jewish, traveled to Jerusalem to celebrate Hanukkah. The Gospel of John reports, “It was . . . the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon’s porch” (John 10:22–23). Jesus honored the Hanukkah festival the same way he honored the Passover and other feasts: he taught the people of his own divine identity and mission.
Christians also ought to consider this: If there had been no Hasmonean revolt, and if Jerusalem and the temple had not been liberated and rededicated—if Antiochus and the Syrians had succeeded in obliterating Jewish religion and identity—then there would not have been a Jewish village called Nazareth, nor would there have been a Davidic Jewish village called Bethlehem. There would have been no Jewish nation awaiting the coming of that Redeemer. The entire setting for the birth and life of Jesus of Nazareth would not have existed!
But, thanks be to heaven, there was a revolt, and the Jewish nation not only survived but thrived. And because of these events, the way was prepared for the first Christmas. It seems entirely appropriate at this season that we join in wishing each other “Happy Holidays.” Happy Hanukkah and Merry Christmas to all!
POSTED BY: holzapfel
The term Advent comes from the Latin adventus, meaning “coming” or “appearance.” Beginning the fourth Sunday before Christmas, Advent helps Christians not only to celebrate the First Coming of Jesus Christ but also to look forward to his glorious Second Coming. Although Advent customs may be foreign to many, like so many other seasonal traditions they are a wonderful way to turn our attention more fully to the true meaning of Christmas.
Many Advent traditions come from Germany, where Martin Luther encouraged its continued observance as a way of teaching children and families more about the significance of the coming of Jesus Christ. It came to be celebrated by both Roman Catholics and Lutherans there and has become a common celebration in many Christian faith communities throughout the world.
One of the best known Advent customs is the lighting of the candles in an Advent wreath, a simple or decorated evergreen wreath with four candles placed in the circle and a single white candle in the center. The wreath itself represents the never-ending circle of God’s love, that he is forever the same in his love toward his people. The green of the wreath, as in the Christmas tree, represents the hope of eternal life that comes through Christ and serves a reminder of the freshness of God’s love and promises. The light of the candles reminds us that Jesus is the Light of the World, that his birth represented the coming of the light into darkness, and that we are called to reflect that light in our lives.
The outer candles are purple, the color of royalty, although customarily the third one is rose or pink. Traditions differ regarding the symbolism of the candles. One is that they represent the hope, love, joy, and peace that come through Jesus Christ. Each Sunday before Christmas an additional candle is lit, creating a beautiful stepped effect as the previous weeks’ candles burn down further. Scriptures can be read and carols sung as part of the lighting, which we do before family prayer. The four candles can also represent the different Old Testament covenants that God made with his servants, beginning with Noah and continuing through Abraham, Moses, and David. The central white candle is known as the Christ candle. It is lit on Christmas Eve and Christmas Day and represents the new covenant made possible through Christ.
While formally observing Advent is not part of the Latter-day Saint tradition, individuals and families can often adapt and employ such traditions for their own use. President Dieter F. Uchtdorf has spoken positively of the Advent traditions that he grew up with in Germany in a recent First Presidency Christmas devotional, as have other converts to the Church. As my wife and I were developing our own family traditions early in our marriage, observing Advent was one that we found enriched our Christmas season, and in recent years we have found that it is a wonderful way to teach our children, share spiritual experiences with them, and keep them focused on the true meaning of Christmas.
For LDS families, Advent can be adapted by reading not only from the Old Testament and New Testament but also from the Book of Mormon and Pearl of Great Price (see our selection at my Advent site). While not all families may wish to observe such Advent customs, spending time with the scriptures and enjoying beautiful music on the Sundays of Advent can be uplifting and provide meaningful reflection on the season.
POSTED BY: holzapfel
Guest blog by Jeffrey R. Chadwick, Jerusalem Center professor of Archaeology and Near Eastern studies, and associate professor of Church history and doctrine at BYU.
Rosh Hashannah is the annual festival holiday marking the Jewish New Year. The Hebrew term actually means “head of the year.” The festival falls on the first day of the first lunar month of the autumn season. In 2009, Rosh Hashannah will begin on Friday night, September 18, and will be celebrated all day Saturday, September 19. In many Jewish communities, a second day of Rosh Hashannah will be celebrated on Sunday, September 20.
One of the most festive of all Jewish holidays, Rosh Hashannah is one of the two High Holy Days in Judaism, the other being the solemn fasting day known as Yom Kippur (the Day of Atonement), which falls ten days afterward. The period between these two High Holy Days is known as “the Days of Awe,” a period when the Jewish faithful consider their trespasses, personal and national, reflect upon the need for repentance, and consider the future. It is significant that such a period is commenced with a festival as joyful and full of hope and anticipation for the future as Rosh Hashannah.
On Rosh Hashannah there are different ways to celebrate. Of course, many Jews will attend the special service for the new year held in their local synagogue. A significant act, stated as a command in Leviticus 23:24, is to blow the shofar (Hebrew for “ram’s horn,” translated “trumpet” in the King James Bible) on the festival day. Combinations of short, medium, and long blasts are blown on the shofar up to one hundred times during the day of Rosh Hashannah. Another practice is to enjoy fall fruits, such as pomegranates, grapes, and apples slices dipped in honey, and to give gifts of apples and honey to family and friends. Apples and honey have become an iconic symbol of Rosh Hashannah, recognized by Jews everywhere as an emblem of the festival.
Jews greet their families and friends and wish them Shannah Tovah (“a good year”) and Ktivah Vehatimah Tovah (“may you be inscribed and sealed for good”), referring to being well inscribed in the metaphoric books of life. The Talmud teaches that “three books are opened (in heaven) on Rosh Hashannah: the book of life of the wicked, the book of life of the righteous, and the book of life of those in between” (Babylonian Talmud, Rosh Hashannah 16.b). This passage is interesting in light of New Testament references to the books from which we are judged (see Revelation 20:12) and resurrections to different glories (see John 5:28-29). The Talmud, in its own way, seems to be referring to three degrees of judgment and postmortal reward.
In the Jewish scripture called the Hebrew Bible (Christians call it the Old Testament), the day of this festival is noted as falling on the first day of “the seventh month” (Leviticus 23:24), and is not given a name. The commandment to observe the festival simply directs that day be regarded as a Sabbath and a holy convocation and instructs that the “blowing of trumpets” take place. In early Old Testament times before the Babylonian captivity, the festival was not regarded as the first day of the new year. So how did that designation come about?
While in Babylon, ancient Jews were exposed to an annual count that began with an autumnal new year, and it became expedient for them to adopt that cycle for their practical yearly reckoning. So counting the year from the first autumn month became something of a second, secular calendar for them. Though the biblical spring new year was not forgotten, over time the autumnal new year became more widely observed. And because that day fell on the same autumn day as the festival of trumpeting mentioned in Leviticus 23, the practice of calling it the “head of the year” (Rosh Hashannah) came into being—all before the time of Jesus. And one more interesting fact: it is quite likely that the “feast of the Jews” mentioned in John 5:1 was not Passover (as mentioned in some footnotes) but actually Rosh Hashannah!
So Shannah Tova to all!
POSTED BY: holzapfel
Guest blog by Kent P. Jackson, professor of ancient scripture.
This month we celebrate the 179th anniversary of something that most Latter-day Saints take for granted. It was in June 1830, just two months after the Church was organized, that the Prophet Joseph Smith began working on his Bible translation. Today we usually call it the Joseph Smith Translation—JST for short—but the Prophet himself called it the New Translation. The first nineteen pages, revealed between June 1830 and the end of that year, contain his revision of the first few chapters of Genesis. When the Pearl of Great Price was created in 1851, those Genesis chapters were included in it, and they’re still there today. It is the Book of Moses.
Is there anything new in the New Translation? Let’s take a look at just one chapter, the very first chapter of the translation, revealed in June 1830.
What we now call Moses chapter 1 is the text of a vision that Moses experienced before the Lord revealed to him the account of the Creation. It is thus the preface to the book of Genesis. This is one of the most remarkable chapters in scripture, and it is full of doctrines that set Latter-day Saints apart from all other Bible believers. Although Moses’s vision is a biblical event and takes place in a biblical context, there is no record of it in the Old Testament. It has no biblical counterpart at all. But it is one of the great gems of the Restoration—a real pearl of great price.
In this one chapter, we learn a lot.
Moses speaks with God “face to face” in terms that indicate strongly that God indeed has a face. We learn of God’s Only Begotten Son. As the Father speaks with Moses and teaches him of Jesus Christ, we are reminded in clear scriptural terms that the Father and the Son are separate divine beings. We also learn something of ourselves, that we—left to our own resources—are “nothing,” yet we are sons and daughters of God created in the image of his Only Begotten, endowed with enormous potential.
We learn about God’s glory, the celestial power that emanates from him and surrounds him. Humans must be transfigured to abide God’s glory, but Satan can only feign having it and possesses none of it himself. We see God and Satan juxtaposed in striking contrast, and we learn that Satan has a pathological need to be worshipped and seeks only his own interests.
We learn something of God’s power and of the awesomeness of his creations. Moses, enveloped in God’s glory, was able to see every particle of this earth and to discern every soul on it. He was even shown other inhabited worlds—worlds without number. He learned that Christ is the Creator of all those worlds, and he learned that God’s work and glory is to bring to pass the immortality and eternal life of his children who dwell thereon.
Needless to say, none of this was the standard fare of mainstream Christianity in June 1830 when the Lord revealed these things to Joseph Smith.
Indeed, there is much new in the New Translation. But that was only the first chapter.