Looking Beyond the Mark

7/31/2019 Looking Beyond the Mark

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Looking beyond the Mark: Insights from

the JST into First-Century Judaism

Printed from The Religious Studies Center(http://rsc.byu/edu)Selected:

Normal article

Robert L. Millet, Looking beyond the Mark: Insights from the JST into First-Century

Judaism,in The Joseph Smith Translation: The Restoration of Plain and Precious

Truths, ed. Monte S. Nyman and Robert L. Millet (Provo, UT: Religious Studies Center,

Brigham Young University, 1985), 20114.

Looking beyond the Mark: Insights from the JST into First-Century Judaism

Robert L. Millet

Robert L. Millet was an assistant professor of ancient scripture at BYU when this was

published.

In speaking of Joseph Smith the Prophet, President Wilford Woodruff observed:

His mind was opened by the visions of the Almighty, and the Lord taught him

many things by vision and revelation that were never taught publicly in his days;

for the people could not bear the flood of intelligence which God poured into his

mind.[1]

Latter-day Saints, however, should be filled with gratitude for what God didsee fit to

make known to the restored church through that choice seer, the man who in moderntimes beheld things which were not visible to the natural eye (Moses 6:36).

Through his work of inspired revision of the King James Bible (JST), the

Prophet Joseph restored to the world many plain and precious truths concerning Jesus

Christhis parables, miracles, his personality and power. In addition, invaluable

insights concerning his ministry among the Jews are now available. This paper will deal

specifically with the state of Judaism at the time of Jesus, as such things are elucidated

in the JST.

Introduction
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Seven hundred years before Jesus walked the roads of his beloved Palestinian

homelands, Isaiah the prophet spoke of the coming Messiah as one who would mature

as a tender plant, and as a root out of a dry ground (Isaiah 53:2). Indeed, he would

grow up as a choice and favored plant whose strength and achievement did not come

because of the arid social culture in which he dwelt; it was not poured into him by the

erudition of Rabbinic teachers; but it came from the divine source from whence hesprang.[2]This root-stock or stem of Jesse would grow to godhood in a sterile and

barren religious soil, in the midst of great learning but gross darkness. The social and

religious backdrop of the life of Christthe setting of first-century Judaism in

Palestineprovides the supreme element of contrast in the unfolding drama of the

mortal ministry of the Son of God: the Anointed One was the Light which shone; a

benighted generation bound by traditions and customs was the darkness which refused

to comprehend the light.

After ages of bondage, the Jews of the first century had riveted themselves upon

the hope of deliverance. Anticipation was great and expectations were legion, for the

Jews taught that the kingdom of God should immediately appear (JST Luke 19:11).And yet, the Jews were looking for a redeemer quite different from the Christ. It was a

temporal salvation that they desired. It was an earthly kingdom for which they longed. It

was not faith, repentance, and baptism for which they sought, but national vindication,

the destruction of gentile oppressors, and the establishment of a kingdom of peace and

justice.[3]With such limited vision and perspective, it is not difficult to see how a

people could discern the face of the sky but not discern the signs of the times

(Matthew 16:3). Jesus the Christ was the ultimate sign, the fulfillment of the Mosaic

ordinances and utterances, and, ironically, the great endto all of Judaisms myriad

means. Nevertheless, a stiffnecked generation refused to focus upon the Mark, and

chose instead to look for a Messiah of their own making.

Jesus, the Jews, and the Law

In the purest sense, Jesus was an observant Jew. He Loved and honored the law

of Moses, and sought to keep the statutes and ordinances associated therewith. His

divine perspective allowed him to view the law in the spirit in which it was given, as a

schoolmaster (literally pedagogue, tutor, or attendant) for a wayward people in

need of structure and direction. Christ Himself, taught Joseph Smith, fulfilled all

righteousness in becoming obedient to the law which he had given to Moses on themount, and thereby magnified it and made it honorable, instead of destroying it.[4]

Until the time of the infinite atonement was past, the Master taught that the law was to

be observed and kept. Heaven and earth must pass away, he emphatically declared,

but one jot or one tittle shall in no wise pass from the law, until all be fulfilled.

Whosoever, therefore, shall break one of these least commandments, and shall teach

men so to do, he shall in no wise be saved in the kingdom of heaven; but whosoever

shall do and teach these commandments of the law until it be fulfilled, the same shall be

called great, and shall be saved in the kingdom of heaven. (JST Matthew 5:2021.)

It is not difficult to fathom how a people could become so enamored with the

extremities and extensions of the pure instruction of heaven that they might begineventually to ignore and overlook the core teachings, the weightier matters of the law.
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Those who become easily bored by the basics and who constantly seek to engage in the

peripheral and esoteric may come to trade plainness of blindness (see Jacob 4:14). Such

was obviously the state of things at the time of Christ. Had the Pharisees been more

intense in their study of the pure law (rather than the commentaries upon it) and more

eager to apply its teachings (rather than seeking for further things which they could not

understand), they might have distilled the central message of the Torah and therebyrecognized Jesus of Nazareth as the giver of the law and the promised Messiah. Such

was not, however, to be the case. Even though Judaism represented the closest

approximation to the ancient gospel (Salvation is of the Jews, Jesus explained to the

Samaritan womanJohn 4:22), the failure of individuals and congregations to accept

and receive the living oracles sealed their doom. One of the most interesting insertions

of the Prophet Joseph Smith into the King James Bible is found in chapter 9 of

Matthews Gospel. Note the relationship between rejecting (or ignoring) the law and

rejecting the Christ:

JST Matthew 9:1516

And Jesus said unto them, Can the

children of the bride-chamber mourn, as

long as the bridegroom is with them? but

the days will come when the bridegroom

shall be taken from the, and then shall they

fast.

No man putteth a piece of new cloth unto

an old garment, for that which is put in to

fill it up taketh from the garment, and therent is made worse.

JST Matthew 9:1622

And Jesus said unto them, Can the

children of the bridge-chamber mourn, as

long as the bridegroom is with them?

But the days will come, when the

bridegroom shall be taken from them, and

then shall they fast.

Then said the Pharisees unto him, why

will ye not receive us with our baptism,

seeing we keep the whole law?[5]

But Jesus said unto them, Ye keep not the

law. If ye had kept the law, ye would have

received me, for I am he who gave the law.

I receive not you with your baptism,

because it profiteth you nothing.

For when that which is new is come, the

old is ready to be put away.

Forno man putteth a piece of new cloth

on and old garment; for that which is put

in to fill it up, taketh from the garment,

and the rent is made worse.
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Not only does the preceding addition provide a marvelous topical transition an establish

the social and doctrinal setting for the discussion of new cloth and new battles (Jesus

has rejected the baptism of the Phariseescf. D&C 22); it also underscores the fact that

those who accept and follow divine direction come to recognize and accept the DivineDirector; those who set the law at naught and seek to become a law unto themselves are

condemned by the law and rejected by the Lawgiver. Another passage from Luke

teaches this same principle.

KJV Luke 14:3335

So likewise, whosoever he be of you thatforsaketh not all that he hath, he cannot be

my disciple.

Salt is good: but if the salt have lost his

savour, wherewith shall it be seasoned?

It is neither fit for the land, nor yet for the

dunghill; but men cast it out. He that hath

ears to hear, let him hear.

JST Luke 14:3438

So likewise, whosoever of you forsakethnot all that he hath he cannot be my

disciple.

Then certain of them came to him,

saying, Good Master, we have Moses and

the prophets, and whosoever shall live by

them, shall he not have Life?

And Jesus answered, saying, Ye know not

Moses, neither the prophets; for if ye had

known them, ye would have believed on

me; for to this intent they were written.

For I am sent that ye might have life.

Therefore I will liken it unto salt which is

good;

But if the salt has lost its savor,

wherewith shall it be seasoned?

It is neither fit for the land, nor yet for the

dung hill; men cast it out. He who hathears to hear, let him hear. These things he

said, signifying that which was written,

verily must all be fulfilled.


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Jesus criticism of the leaders of the Jews was largely for their perverted

priorities, for confusing tokens with covenants, ritual with religion. Further, he

condemned their adherence to the traditions of the elders as teaching the doctrines

and the commandments of men (JST Mark 7:67; JST Matthew 15:8). In the eyes of

the Lord, to present oneself as a master and expert of the law and then to miss the

undergirding intent and antitype of the law was the height of hypocrisy. In a sense, itwas to be guilty of a profanation and violation of the entire Mosaic code. Ye blind

guides, Jesus said in a scathing denunciation, who strain at a gnat, and swallow a

camel; who make yourselves appear unto men that ye would not commit the least sin,

and yet ye yourselves, transgress the whole law (JST Matthew 23:21). In addition, the

Lord chastened the leaders of the Jews for being so caught up in the observance of the

traditions of the elders (see Matthew 15:19; Mark 7:19) that they had ceased to

observe the very law around which those vain traditions had been established. In an

insightful passage from the Sermon on the Mount, Christ explained to his disciples:

KJV Matthew 7:35

And why beholdest thou the mote that is

in thy brothers eye, but considerest not

the beam that is in thine own eye?

Or how wilt thou say to thy brother, Let

me pull out the mote out of thine eye; and,

behold, a beam is in thine own eye?

JST Matthew 7:48

And again, ye shall say unto them, Why is

it that thou beholdest the mote that is in

they brothers eye, but considerest not the

beam that is in thine own eye?

Or how wilt thou say to thy brother, Let

me pull out the mote out of thine eye; and

canst notbehold a beam in thine own eye?

And Jesus said unto his disciples,

Beholdest thou the Scribes, and the

Pharisees, and the Priests, and the

Levites? They teach in their synagogues,

but do not observe the law, nor the

commandments; and all have gone out of

the way, and are under sin.

Go thou and say unto the, Why teach ye

men the law and the commandment, whenye yourselves are the children of

corruption?

Say unto them, Ye hypocrites, first cast

out the beam out of thine own eye; and

then shalt thou see clearly to cast out the

mote out of thy brothers eye.


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Thou hypocrite, first cast out the beam

out of thine own eye; and then shalt thou

see clearly to cast out the mote out of thy

brothers eye.

A similar passage from Mark points toward misplaced zeal and priorities among Jewish

leaders Jesus is chiding the Jews for failure to keep the regulations of the law regarding

care of ones parents (see Exodus 20:12). Note the account in the JST:

KJV Mark 7:910

And he said unto them, Full well ye

reject the commandments of God, that ye

may keep your own tradition.

For Moses said, Honour thy father and

thy mother; and Whoso curseth father or

mother, let him die the death:

JST Mark 7:912

And he said unto them, Yea, altogether

ye reject the commandment of God, that

ye may keep your own tradition.

Full well is it written of you, by the

prophets whom ye have rejected.

They testified these things of a truth, and

their blood shall be upon you.

Ye have kept not the ordinances of God;

for Moses said, Honor thy father and thy

mother; and whoso curseth father or

mother, let him die the death of the

transgressor, as it s written in your law;

but ye keep not the law.

Spiritual Stumblings of the Jews

Jesus stood as a marked contrast to the rabbis of his day. He taught the people

as one having authority from God, and not as having authority from the Scribes (JST

Matthew 7:37). The ability to teach with spiritual authority is a gift granted to those

who pay the price of fasting, prayer, and scripture study (see Alma 17:23). Jesus had

paid such a price and much more, while his Jewish counterparts had attended more to

what the learned had said aboutthe law than what had actually been said inthe law. Ye

do err therefore, Christ said the Sadducees, because ye know not, and understand not

the Scriptures, neither the power of God (JST Mark 12:28). Here even the

Sadduceeswho rejected the oral interpretations so dear to the heart of the Pharisees

are scolded for their lack of scriptural insight. Had the leaders of the Jews prayerfully

studied and taught from the scriptures of the day, there would have been a power and anauthority behind the words they spoke. Had they accepted Jesus as the Christ and


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entered in at the strait gate, they would have enjoyed the ratifying influence of the Holy

Ghost in their declarations. Elder Bruce R. McConkie has written:

Many great doctrinal revelations come to those who preach from the scriptures.When they are in tune with the Infinite, the Lord lets them know, first, the full

and complete meaning of the scriptures they are expounding, and then he

ofttimes expands their views so that new truths flood in upon them, and they

learn added things that those who do not follow such a course can never

know.[6]

Needless to say, first-century Judaism may be characterized as a generation who, for the

most part, did notfollow such a course. Consequently, the teachers of the day lacked the

confirming spiritual power that was so evident in the works and words of Jesus.

Jesus chided the Pharisees and scribes for remaining content with a sterile form

of worship, a hollow shell of a system wanting in the life that is breathed into religious

practice through current revelation. Truly, as Nephi had taught almost six hundred years

before, from them that shall say, We have enough, from them shall be taken away even

that which they have (2 Nephi 28:30). Traditions are evident among some rabbis

concerning a noticeable absence in ancient Judaism of the spirit of prophecy and

revelation.[7]Some date the loss of the Holy spirit or the divine Shekhinah from the

destruction of the first temple, others with the deaths of the Old Testament prophets.[8]

One ancient Jewish writer observed: When the last of the Prophets, Haggai, Zechariah,

and Malachi died, the Holy spirit departed from Israel.[9]Another account: At first,

before Israel sinned against morality, the Shekhinah abode with each individual; as it is

said, For the Lord thy God walketh in the midst of thy camp (Deuteronomy 23:15).

When they sinned, the Shekhinah departed from them.[10]E.R. Goodenough spoke oflater Judaism and made the distinction between what he called the horizontal and

vertical paths to holiness. In describing the horizontal path, Goodenough explained:

Man walked through this life along the road God had put before him, a road

which was itself the light and law of God, and God above rewarded him fordoing so. Man was concerned with proper observances to show respect to God,

and with proper attitudes an acts toward his fellow men, but apart from honoring

God, he looked to God only for the divine rod and staff to guide him when he

was weak. . . . This seems to me the Wesen of halachic or rabbinic or talmudic or

Pharisaic Judaism. . . .[11]

Further, Goodenough observed:
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Alongside rabbinic Judaism in Palestine in the century or so before the fall of

Jerusalem there sprang up a rash of other sects. The Essences we know by name,

but we have only external and inadequate reports of their views. Then we have

documents, like the strange apocalypses of Enoch and Baruch, Noah, Adam, and

the rest, whose interest seems to be in a hero who had trod not a horizontal path

but a vertical one up to the throne of God, and had returned to tell men ofanother world.[12]

In summary, Goodenough proposed that there was eventually within Judaism the

tension between the two basic types of religious experience . . . , the religion of the

vertical path by which man climbs to God and even to a share in divine nature, as over

against the legal religion where man walks a horizontal path through this world

according to Gods instructions.[13]In the end, according to Goodenough, Rabbinic or

Pharisaic Judaism won out, and the vertical path to God within Judaism was suppressed

and gradually forgotten.[14]The fact that many in the first century had reached thepoint of personal apostasy to the degree that they no longer accepted modern prophets

or even personal revelation is evident in the following from the Sermon on the Mount:

KJV Matthew 7:710

Ask, and it shall be given you; seek, and

ye shall find; knock, and it shall be opened

unto you:

For every one that asketh receiveth; and

he that seeketh findeth; and to him that

knocketh it shall be opened.

JST Matthew 7:1219

Say unto them, Ask of God, ask, and it

shall be given you; seek, and ye shall find;

knock, and it shall be opened unto you

For every one that asketh, receiveth; and

he that seeketh, findeth; and unto him that

knocketh, it shall be opened.

And then said his disciples unto him, they

will say unto us, We ourselves are

righteous, and need not that any man

should teach us. God, we know, heard

Moses and some of the prophets; but us he

will not hear.

And they will say, We have the law for

our salvation, and that is sufficient for us.

Then Jesus answered, and said unto his

disciples, thus shall ye say unto them,

What man among you, having a son, and

he shall be standing out, and shall say,

father, open thy house that I may come in

and sup with thee, will not say, Com in, my
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Or what man is there of you, whom if his

son ask bread, will he give him a stone?

Or if he ask a fish, will he give him a

serpent?

son; for mine is thine, and thine is mine?

Or what man is there among you, who, if

his son ask bread, will give him a stone?

Or if he ask a fish, will he give him aserpent?

Perhaps more than any other place in the Gospels, the above passage from the Prophets

inspired revision demonstrates the static and inert condition of the days of Jesus. Much

like the people in our day who eschew the Book of Mormon as an unnecessary addition

to the total and complete and inerrant Bible, the Jews of the first century had stumbled

into a pathetic state of blindness perfectly characterized by the statement: God, we

know, heard Moses and some of the prophets; but us he will not hear. How typical of

those who are past feeling to so respond.

Have ye inquired of the Lord? Nephi asked his rebellious brothers concerning

their lack of understanding regarding the destiny of the house of Israel. We have not,

they responded, for the Lord maketh no such thing known unto us. (1 Nephi 15:89;

emphasis added.) In Christs day the spirit of true inquiry was all but gone. Absent was

the awareness of the need for the spirit of prophecy and revelation. Elder Orson Pratt

explained:

The Jews had apostatized before Jesus came among them to that degree, thatthere were sects and parties among them, just as we find in the Christian world

since; and these Jewish sects were destitute of the spirit of prophecy which their

ancient fathers had; they were destitute of the ministration of angels, and

scarcely one feature existed which was among their fathers in the days of their

righteousness. It was because of this that the Jews were broken off, and the

Gentiles were grafted in, and were made partakers of the riches, blessings and

glories formerly enjoyed by the ancient Jews.[15]

As an illustration of the elevation of the wise interpreter of the law over the simple manwith prophetic mantle and inspiration, note the following short observation of one
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Jewish mind: Although the gift of prophecy was taken away from the prophets, it

remained with the wise; hence it may be inferred that the wise are greater than the

prophets.[16]One rather humorous but poignant rabbinic anecdote is given in the

Babylonian Talmud. It seems that a debate had ensued between a Rabbi Eliezer and a

number of his colleagues. The account is as follows:

On that day R. Eliezer brought forward every imaginable argument, but they did

not accept them. Said he to them: If the halachah agrees with me, let this

carob-tree prove it! Thereeupon the carob-tree was torn a hundred cubits out of

its placeothers affirm four hundred cubits. No proof can be brought from a

carob-tree, they retorted. Again he said to them: If the halachah agrees with

me, let the stream of water prove it! Whereupon the stream of water flowed

backwards. No proof can be brought from a stream of water, they rejoined.

Again he urged: If the halachuh agrees with me, let the walls of the building be

inclined to fall. But R. Joshua rebuked them, saying: When scholars areengaged in a halachicdispute, what have ye to interfere? Hence they did not

fall, in honour of R. Joshua, nor did they resume the upright, in honour of R.

Eliezer; and they are still standing thus inclined. Again he said to them: If the

halachahagrees with me, let it be proved from Heaven! Whereupon a

Heavenly Voice cried out: Why do ye dispute with R. Eliezer, seeing that in all

matters the halachahagrees with him! But R. Joshua arose andexclaimed: It

is not in heaven. What did he mean by this?Said R. Jeremiah: That the

Torah had already been given at Mount Sinai; we pay no attention to a Heavenly

Voice, because Thou hast long since written in the Torah at Mount Sinai. . .[17]

An absentee God and an unresponsive Deity exerts little influence upon the

hearts and minds of his children. Those who subscribe to a belief in such a Being are

only a stones throw removed from an outright denial of their Gods existence. It is

easier for heaven and earth to pass, the Lord declared, than for one tittle of the law to

fail. And then in a discerning and stinging manner, Christ continued to address the

leaders of the Jews: Why teach ye the law, and deny that which is written; and

condemn him whom the Father hath sent to fulfil the law, that ye might all be

redeemed? O fools! for you have said in your hearts, There is no God. And you pervert

the right way; and the kingdom of heaven suffereth violence of you; and you persecutethe meek; and in your violence you seek to destroy the kingdom. (JST Luke 16:1921;

emphasis added.)

The Jews of the meridian dispensation made their destruction sure when they

determined upon a course which denied the place and efficacy of continuing revelation.

Woe unto you, lawyers! the Savior said. Forye have taken away the key of

knowledge, the fullness of the scriptures; ye enter not in yourselves into the kingdom;

and those who were entering in, ye hindered. (JST Luke 11:53; emphasis added.) Elder

McConkie has written concerning this verse:
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The Devil wages war against the scriptures. He hates them, perverts their

plain meanings, and destroys them when he can. He entices those who heed his

temptings to delete and discard, to change and corrupt, to alter and amend, thus

taking away the key which will aid in making men wise unto salvation (2

Timothy 3:151).

Accordingly, Jesus is here heaping wo upon those who have

contaminated and destroyed scriptures which would have guided and

enlightened the Jews.[18]

In a much broader sense, to take away the fullness of the scriptures is to deny and

hinder the spirit of revelation, inasmuch as scripture represents that which is uttered by

the power of the Holy Ghost (see D&C 68:34). There stood One among the Jews who,

with his associates (as legal administrators), offered to the world of the first century

living scripture, living fruit from the living tree of life. Those who were earnest in theirhearts partook of the fruit and lived. Those who chose to walk in darkness at noon day

rejected the fruit and denied themselves access to Gods new covenant with Israel, and,

equally important, fellowship with the Mediator of the covenant.

Notes

[1]Journal of Discourses, 26 vols. (London: Latter-day Saints Book Depot, 185586),

5:8384.

[2]Bruce R. McConkie, The Promised Messiah: The First Coming of Christ(Salt Lake

City: Deseret Book Company, 1978), 478.

[3]Joseph F. McConkie, Messianic Expectations Among the Jews, inA Symposium on

the New Testament(Salt Lake City: The Church of Jesus Christ of Latter-day Saints,

Church Educational System, 1980), 128.

[4]Joseph Smith,History of the Church of Jesus Christ of Latter-day Saints, 7 vols.

(Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1972), 5:261.

[5]Now the process by which a man was made a proselyte [convert to Judaism] was

threefold: it consisted of circumcision, immersion in water (i.e., baptism), and the

presentation of an offering in the Temple. Of these rites baptism assumed a growing

importance. (W. D. Davies, Paul and Rabbinic Judaism [Philadelphia: Fortress

Press, 1980], 121.) See also Joachim Jeremias,Jerusalem in the Time of Jesus

(Philadelphia: Fortress Press, 1969), p. 320; Louis Ginzberg, The Legends of the

Jews, 7 vols. (Philadelphia: Jewish Publication Society, 1937), 3:88; F. F. Bruce,The Book of the Acts (Grand Rapids, MI.: Eerdmans, 1979), 64; W. F. Flemington,
http://rsc.byu.edu/print/book/export/html/1663#_edn18http://rsc.byu.edu/print/book/export/html/1663#_edn18http://rsc.byu.edu/print/book/export/html/1663#_edn18http://rsc.byu.edu/print/book/export/html/1663#_ednref1http://rsc.byu.edu/print/book/export/html/1663#_ednref1http://rsc.byu.edu/print/book/export/html/1663#_ednref2http://rsc.byu.edu/print/book/export/html/1663#_ednref2http://rsc.byu.edu/print/book/export/html/1663#_ednref3http://rsc.byu.edu/print/book/export/html/1663#_ednref3http://rsc.byu.edu/print/book/export/html/1663#_ednref4http://rsc.byu.edu/print/book/export/html/1663#_ednref4http://rsc.byu.edu/print/book/export/html/1663#_ednref5http://rsc.byu.edu/print/book/export/html/1663#_ednref5http://rsc.byu.edu/print/book/export/html/1663#_ednref5http://rsc.byu.edu/print/book/export/html/1663#_ednref4http://rsc.byu.edu/print/book/export/html/1663#_ednref3http://rsc.byu.edu/print/book/export/html/1663#_ednref2http://rsc.byu.edu/print/book/export/html/1663#_ednref1http://rsc.byu.edu/print/book/export/html/1663#_edn18


12/12

Baptism, inInterpreters Dictionary of the Bible, 5 vols. (Nashville, TN:

Abingdon Press, 196276), 1:34849.

[6]Bruce R. McConkie, The Promised Messiah, 51516.

[7]I am indebted to Catherine Thomas for calling a number of these statements to myattention. Some of the statements are cited in Catherine Thomass Cessation and

Restoration of Divine Revelation in Israel, unpublished manuscript.

[8]See Ginzberg,Legends, 6:44142.

[9]Yomah 9b and Sotah 48b, as cited in Thomas, Cessation and Restoration of Divine

Revelation in Israel, 4.

[10]Sotah 3b, as cited in ibid.

[11]E. R. Goodenough,Jewish Symbols in the Greco-Roman Period, 13 vols. (NewYork: Bollingen Foundation, 1953), 1:18.

[12]Ibid., 1819.

[13]Ibid., 1920.

[14]See Goodenoughs discussion in ibid., 332.

[15]Orson Pratt inJournal of Discourses, 16:345; (emphasis added).

[16]Cited in Ginzberg,Legends, 6:442.

[17]TB BABA BAZIA 59B; see also Milton Steinberg,Basic Judaism (New York:

Harcourt, Brace & World, 1947), 6869.

[18]Bruce R. McConkie,Doctrinal New Testament Commentary, 3 vols. (Salt Lake

City: Bookcraft, 196673), 1:62425.
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