Lesson 2: “My Soul Doth Magnify the Lord”
New Testament Class Member Study Guide, (1997), 2
-
What do you learn about Mary from her conversations with the angel Gabriel and with Elisabeth? (See Luke 1:26–38, 45–49; see also Alma 7:10.) What can you do to follow her example?
- How do the examples of Elisabeth, Zacharias, John the Baptist, Mary, and Joseph help you see the Savior’s greatness and increase your faith in him? How can you help others increase their faith in Jesus Christ?
Suggestion for Family Discussion
Read Luke 1:16, and discuss the importance of helping people “turn to the Lord” by sharing the gospel with them. Make a list of family members or friends who are not members of the Church or who are less-active members of the Church. Pray as a family for guidance in deciding whom you can share the gospel with and how to go about it.
Scripture Chain: Prophecies about John the Baptist
Start lesson – The Gospels
There is not just one Gospel, but four. Each of the four has a distinctive emphasis. If you conflate the four into one, you destroy the distinctive meaning of each.
An illustration is seen in the two accounts of Jesus’ death provided in Mark and Luke. In Mark, Jesus is portrayed as distraught, abandoned, forsaken, but in Luke, he is portrayed as calm and in complete control. Combining the two into a solitary account disrupts the emphasis of each and creates only a confused account
In this regard, consider the “seven last words of Jesus,” drawn from the different accounts. If you conflate them together into “7 things” Jesus said, they lose their distinctive, individual meanings from the individual gospels.
Mark—Jesus the Suffering Son of God
Mark begins his account by calling his book a “Gospel” (1:1). The term Gospel means “good news.” Thus, by using this title, Mark doesn’t claim to be writing a historically accurate biography in the modern sense, but an account of Jesus that reveals how his life and death brings “good news” to those willing to receive it.
In the opening verse Mark describes Jesus as “the Christ, the Son of God” (Mark 1:1) Mark begins his gospel with the birth of Jesus and the mission of John the Baptist.
Matthew—Jesus the Jewish Messiah
This gospel is widely thought to be the most Jewish in its understanding of Jesus. In many ways, both Matthew and Luke are similar to Mark. There are entire passages that the three Gospels share, sometimes telling the same stories with the same words. For that reason, scholars have long called these three books the “Synoptic” Gospels. The word synoptic comes from two Greek words that mean “seen together.”
These gospels are easy to compare. In fact, in the LDS version of our scriptures, there are tables that do just that.
Matthew’s Gospel offers a distinctive portrayal of Jesus. On the one hand, as you might expect, Matthew has a similar view to Mark. Here, too, Jesus is the messiah, the Son of God, whose entire life looked forward to his death, which was necessary to bring salvation. But there are different emphases in places, as becomes apparent at the very outset of the Gospel. This Gospel is distinguished by its stress both on the Jewish-ness of Jesus and on his opposition to Judaism as he found it.
This gospel, more than Mark, focuses on Jesus being the JEWISH messiah, sent from the JEWISH god, to the JEWISH people, in fulfillment of JEWISH scripture.
How does this gospel start? With a long list indicating genealogy to trace this Jewishness. The first 16 verses of Matthew 1 are an ongoing genealogy to show lineage. Remember Matthew’s focus is on the Jewish Messiah.
Luke—Jesus the Savior of the World
Luke has a distinctive emphasis of his own. On the one hand, like Mark, Luke portrays Jesus as the Son of God whose death fulfilled the Scriptures. He doesn’t stress the failure of everyone to recognize Jesus—in fact, Jesus is worshipped even as an infant. Thus we have the famous Christmas story in Luke 2.
Like Matthew, Luke maintains that Jesus is the Messiah. But Luke does not stress that Jesus was the new Moses who demanded that his followers adhere to the Jewish Law, like Matthew. Instead, Luke stresses that Jesus’ salvation comes not just to the Jews, but to all people.
There is “Jewishness” in Luke but that’s not the emphasis. Instead, in Luke Jesus is rejected and because of this the gospel is sent to the world. Thus the emphasis is more on taking the gospel worldwide than to just the Jews.
John—Jesus the Man from Heaven
John is much different than the other gospels. It is not “synoptic” with the first three. It is alike in that it gives an account of Jesus’ ministry, his teaching, healing and the events leading to his death and resurrection.
John lacks most of the stories that occur in the Synoptic gospels. Absent from John are Jesus birth, baptism, temptation in the wilderness, his proclamation of the coming kingdom of God, his telling of parables, casting out evil spirits, the transfiguration, the last supper, the prayer in Gethsemane and his trial.
John has numerous stories of his own, not found in the synoptic gospels. Miracles in John include turning water into wine, raising Lazarus from the dead. John also gives us the discussion with Nicodemus the Rabbi where Jesus teaches “ye must be born again (3:3), and also the famous “I am” statements (“I am the light of the world”).
While John shares many miracles with the synoptics, the reason for his miracles are quite different. In the synoptics, Jesus does miracles to help people. He does not reveal his identity (for example, the blind man in Matthew). In John miracles are done specifically to PROVE his identity.
John 20 30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
In the synoptics miracles are done in response to faith. In John they are meant to generate faith.
Compare the raising from the dead of Jairus daughter (Mark 5) and Lazarus (John 11).
In both accounts a family member requests Jesus come and in both cases arrives too late. In both accounts he is mocked by people who do not believe he can do anything.
As Jairus brings Jesus to his daughter he is informed she has died.
Mark 5 35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?
36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
Jesus goes to the house. The people mock him.
Mark 5 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
Mark has Jesus conceal his identity
Mark 5 42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
43 And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
John 11 has the Savior delaying going to Lazarus before he dies. Remember, miracles in John are largely to prove the Savior’s identity.
John 11 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.
Down to verse 11
John 11 11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
12 Then said his disciples, Lord, if he sleep, he shall do well.
13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead.
In John he is quite open about the miracle.
John 11 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
The miracles are done openly in John. In fact the pharisees have discussions about this.
John 11 47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
In Mark Jesus never instructs his disciples on his identity or divinity.
In John, that’s virtually the ENTIRE message. Who he is, from where he came, how he relates to the Father.
In summary,
Matthew—Jesus the Jewish Messiah
Mark—Jesus the Suffering Son of God
Luke—Jesus the Savior of the World
John—Jesus the Man from Heaven
Gospel Doctrine New Testament Lesson 2 - My Soul Doth Magnify My Lord
Matthew 1, Luke 1
Luke starts out as a letter to Theophilus
Luke 1 1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
4 That thou mightest know the certainty of those things, wherein thou hast been instructed.
Some version of the bible will start this as a letter that says “Theophilus, …” then go on to say the rest of the phrase.
Then we start the story…remember Luke 2 is the Christmas story.
This is the prelude…
Luke 1 5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.
And then we get to the annunciation, where the angel Gabriel (or Noah) comes to announce the births…
8 And it came to pass, that while he executed the priest's office before God in the order of his course, 9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.
10 And the whole multitude of the people were praying without at the time of incense.
11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
The Annunciation (means announcement)
The previous lesson discussed the mission of the Messiah, as foreseen by Isaiah. It also discussed Christ as the pre-mortal Word, the Son of God. the annunciation refers to the angel Gabriel foretelling births of John the Baptist and Jesus Christ to Zechariah and Mary, respectively.
In Roman Catholic theology, the Virgin Mary is a saint with incredible reserves of holiness to share with believers.
However, for many modern Christians, the role of the Virgin Mary is downplayed, as the role of Christ is focused upon.
For the average Latter-day Saint, we should find our view of Mary in between that of Catholic and Protestant. We do not worship nor pray to her, yet we should see her in a very important real and symbolic role. We also see in LDS teaching a similar position for John the Baptist.
Luke 1 12 And when Zacharias saw him, he was troubled, and fear fell upon him.
13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
14 And thou shalt have joy and gladness; and many shall rejoice at his birth.
15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.
16 And many of the children of Israel shall he turn to the Lord their God.
17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
You can hear Malachi in that last verse. Luke 1 is a long 80 verse chapter.
What is the first thing Zaharias says? He questioned Gabriel. His response from Gabriel is much different than Mary’s.
Luke 1 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
Gabriel’s response is quite telling. When you have this sort of experience the first words you utter should not be doubt…It doesn’t sound like a lot of doubt, but it’s enough…
Luke 1 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
The people then wondered why Zacharias was in the temple so long. When he finally came out he could not speak. He did not explain it to anyone. Is simply says that he stayed at the temple…
Luke 1 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
The Vision of the Tree of Life
John the Baptist
Lehi’s vision of the Tree of Life (1 Nephi 8-10) and previous visions (see 1 Nephi 1) emphasize the coming Messiah. For Lehi, the concept of Messiah was an idea that still needed fleshing out, and the visions provide much of the details. Lehi sees the Tree of Life, after which he sees the Messiah come down to earth to save mankind.
1 Nephi 10 “7 And he (Lehi) spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord—
“8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe’s latchet I am not worthy to unloose. And much spake my father concerning this thing.
“9 And my father said he should baptize in Bethabara, beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water.
“10 And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world”
In all of LDS scripture, very few people’s missions are foreseen. John the Baptist, Mary, Moses, Joseph Smith, the Three Witnesses, and Jesus Christ are pretty much the whole extent of it. Clearly, their missions were so important as to be foreseen in scripture.
The mortal Savior would say this of John:
Matthew 11 7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this is Elias, which was for to come.
John was not an ever-bending reed blowing in the wind. He was a solid oak that stood firm and unbending. The only way to change him would be pull him up from his roots, or behead him.
John the Baptist is Elias, or rather AN Elias.
Elias is a title for a messenger who is to prepare the way for a great work. Noah was the first Elias as he warned the people of the Flood to come. Later, as the archangel Gabriel, Noah as Elias would announce Jesus’ birth to Mary. (We learn this in the History of the Church 3:386 at the above link, also quoted by Joseph Fielding Smith, Answers to Gospel Questions, 3:138-141).
John not only would announce the mortal Christ as the Messiah, but would also baptize him. No other prophet or man would have that opportunity. Even Joseph Smith, as the Elias of the Restoration, would not do as John did in preparing the way for the Savior’s work of redemption.
Mary, The Virgin
Nephi sought to understand his father Lehi’s vision. His version is more detailed and gives us interesting concepts regarding ancient Israel and of the virgin birth.
Lehi saw the religious reforms done in King Josiah’s reign. These included the “finding” of the book of Deuteronomy in the temple. Most scholars today believe that some ancient Deuteronomy fragments were found and amplified into the book we now have by the temple priests. This was in order to establish their power. With the reforms came the loss of certain things in the temple, including the Tree of Life, God’s wife (known as Wisdom or also Asherah), and even the idea of angelic visitations.
Nephi saw in his Vision of the Tree of Life. His spiritual guide explained to him that what he would then see would be the things Nephi would have to bear witness of, as these would explain the Tree and the white fruit of the tree.
1 Nephi 11 8 And it came to pass that the Spirit said unto me: Look! And I looked and beheld a tree; and it was like unto the tree which my father had seen; and the beauty thereof was far beyond, yea,exceeding of all beauty; and the whiteness thereof did exceed the whiteness of the driven snow.
9 And it came to pass after I had seen the tree, I said unto the Spirit: I behold thou hast shown unto me the tree which is precious above all....
12 And it came to pass that he said unto me: Look! And I looked as if to look upon him, and I saw him not; for he had gone from before my presence.
13 And it came to pass that I looked and beheld the great city of Jerusalem, and also other cities. And I beheld the city of Nazareth; and in the city of Nazareth I beheld a virgin, and she was exceedingly fair and white.
14 And it came to pass that I saw the heavens open; and an angel came down and stood before me; and he said unto me: Nephi, what beholdest thou?
15 And I said unto him: A virgin, most beautiful and fair above all other virgins.
16 And he said unto me: Knowest thou the condescension of God?
17 And I said unto him: I know that he loveth his children; nevertheless, I do not know the meaning of all things.
18 And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh.
19 And it came to pass that I beheld that she was carried away in the Spirit; and after she had been carried away in the Spirit for the space of a time the angel spake unto me, saying: Look!
20 And I looked and beheld the virgin again, bearing a child in her arms.
Jesus is the fruit of the tree. He is the love shed forth for all mankind. But the tree itself is Mary. Anciently, the Tree of Life was a symbol for the wife of God, known as Wisdom and as Asherah. She symbolized both wisdom and fertility, and was honored as such (see Proverbs 8 for an example).
Mary is the “mother of the Son of God, after the manner of the flesh.” She symbolizes the Heavenly Mother, wife of Heavenly Father, who is the mother of the Son of God, after the manner of the spirit.
So important is the work of Mary and what she symbolized that early Christians wrote stories about her life, including the “Gospel of the Birth of Mary”, wherein is described her miraculous birth and childhood. While the stories are probably fictitious, they do show that many ancient Christians did revere her for her important role as the mother of the Son of God.
The Tree of Life is only as important as the fruit it gives to mankind in order to give them life. While the fruit of an apple tree can sustain us here in mortality, the exceedingly white fruit of the Tree of Life can give us eternal life. The fruit fills us with the love of God, as only Christ can bring us back into the presence of our loving Heavenly Father and Mother.
Imagine then the great resolve of the young teenage girl, when Gabriel spoke to her and told her she would bear God’s child! Knowing she would be ostracized and perhaps even killed for being pregnant outside of wedlock, she told the angel, “Behold the handmaid of the Lord; be it unto me according to thy word” (Luke 1). She would stand by her sacred calling and her sacred son, even when grown men fled while Jesus hung on the cross.
Now back to Matthew.
Matthew 1
Matthew starts out with genealogy then our first mention of the Christmas story re-told in Luke 2. Why genealogy? He is establishing the Savior’s lineage, his Jewishness, so verse 2-17 is all about lineage, Abraham down to Joseph.
Matthew 1 18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.
20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
And we finish out the Matthew 1 version of the Christmas Story.
Matthew 1 21 And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.
22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
Notice Matthew quotes a prophet..Isaiah from 7:14…again remember, Matthew wants to establish the Savior’s Jewishness, so his appeal to the ancient prophet Isaiah.
Matthew 1 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
25 And knew her not till she had brought forth her firstborn son: and he called his name Jesus.
(If time…back to Luke 1) Luke’s version of the annunciation
Luke 1 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.
26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.
When Gabriel comes to Elisabeth she is confused by the greeting
Luke 1 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.
29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
Why is she concerned about the greeting? Gill’s Exposition of the Bible say that “it was not common for a man to use any type of salutation to a woman. It was not lawful to be done in any shape or form, not by a messenger, nor even by her own husband”. But other commenter's disagree.
The Greek word that described Zechariah’s reaction was “tarasso”. Elisabeth’s words is “diatarasso”, a stronger version of the verb. It can also be translated “greatly confused”. She did not doubt nor was fearful as was Zechariah.
She was confused at being given such exalted status. This is how greetings occurred in the OT with prophets. “Blessed art thou among women” is quite an exalted opening.
Luke 1 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.
32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
Mary also questions Gabriel but only as to how this was to occur.
Luke 1 34 Then said Mary unto the angel, How shall this be, seeing I know not a man?
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
37 For with God nothing shall be impossible .38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
Mary then travels to spend time with Elizabeth. Zechariah does not appear to be there when Mary arrives, but even if he was, he couldn’t speak. Mary greets Elisabeth, the babe leaps in her womb and they are filled with the Holy Ghost.
We can tell Elisabeth was filled with the Holy Ghost based on her next words.
Luke 1 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
She used the exact same phrase as Gabriel. She either heard it from Gabriel, or was filled with the spirit to utter it.
Luke 1 43 And whence is this to me, that the mother of my Lord should come to me?
Then Mary praises the Lord for 10 verses, from verse 46 to 55.
Mary returns home in verse 56. Elisabeth gives birth to John in verse 57. At 8 days old they brought John to be circumcised and the name to be given was Zacharias to be called after his mother. Zechariah doesn’t speak up, Elisabeth does…
Luke 1 60 And his mother answered and said, Not so; but he shall be called John.
61 And they said unto her, There is none of thy kindred that is called by this name.
62 And they made signs to his father, how he would have him called.
63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
Remember back in verse 20…
Luke 1 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Zechariah cannot speak after John’s birth, not even when they go for the circumcision. But only when he agrees that his name shall be John.
64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.
Luke 1 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
Fear could likely be noted as “religious reverence” in this case.
And then we get a soliloquy from Zechariah…from verse 67 to the end of the chapter in vs 80. (Read part if time permits)
Luke 1 67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
69 And hath raised up an horn of salvation for us in the house of his servant David;
70 As he spake by the mouth of his holy prophets, which have been since the world began:
71 That we should be saved from our enemies, and from the hand of all that hate us;
72 To perform the mercy promised to our fathers, and to remember his holy covenant;
73 The oath which he sware to our father Abraham,
74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
75 In holiness and righteousness before him, all the days of our life.
76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;
77 To give knowledge of salvation unto his people by the remission of their sins,
78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us,
79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
and then we are on to the familiar Luke 2 that we read each Christmas
Luke 2 And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.
Bibliography
Teaching Company, New Testament, Bart Ehrman http://www.thegreatcourses.com/courses/new-testament.html
Great New Testament Introduction by Kevin Barney:http://bycommonconsent.com/2011/01/01/nt-intro/
Jim F’s Lesson 2: http://feastuponthewordblog.org/2011/01/02/nt-sunday-school-lesson-2-jf-luke-1-matthew-1/
Karl D’s Lesson 2: http://feastuponthewordblog.org/2011/01/02/new-testament-lesson-kd-matthew-1-luke-1/
Old Testament lessons containing info on Deuteronomists, The Tree of Life, the Virgin Mary and Asherah/Wisdom:
http://joelsmonastery.blogspot.com/2010/08/ot-gospel-doctrine-lesson-31-happy-is.html
http://joelsmonastery.blogspot.com/2010/08/ot-gospel-doctrine-lesson-30-come-to.html
http://joelsmonastery.blogspot.com/2010/02/lds-gospel-doctrine-class-old-testament_22.html
Margaret Barker on the Josian Reforms, the changes to the Temple, Asherah, and the Deuteronomists:
http://www.margaretbarker.com/Publications/GreatAngel.htm
“The Gospel of the Birth of Mary”: http://www.sacred-texts.com/bib/lbob/lbob05.htm
No comments:
Post a Comment