1LDS Bible Dictionary.
BD MELCHIZEDEK PRIESTHOOD
See Also Aaronic Priesthood; Gospels; Law of Moses; Melchizedek
The higher or greater priesthood, as compared with the lesser or Aaronic priesthood. The reason for the name is given in D&C 107: 1-3. The Melchizedek Priesthood is mentioned in Ps. 110: 4; Heb. 2: 17-18; Heb. 3: 1; Heb. 5: 6, 10; Heb. 6: 20; Heb. 7: 11, 15, 17, 21; but the Bible does not give many particulars concerning the functions of that priesthood, except that Christ was a high priest after that order. From latter-day revelation we learn that within the Melchizedek Priesthood are the offices of elder, seventy, high priest, patriarch, apostle, and president (D&C 107), and that this priesthood must be present and functional whenever the kingdom of God is upon the earth in its fulness. The Melchizedek Priesthood was first made known to Adam, and the patriarchs and prophets in every dispensation had this authority (D&C 84: 6-17; Teachings of the Prophet Joseph Smith, pp. 180-81.) When the children of Israel failed to live up to the privileges and covenants of the Melchizedek Priesthood, the Lord took away the higher law and gave them a lesser priesthood and a lesser law. These were called the Aaronic Priesthood and the law of Moses. The Aaronic Priesthood is not a different priesthood; rather, it is the lesser portion of the priesthood, dealing with the introductory ordinances and the preparatory commandments (D&C 84: 18-28). When Jesus came, he restored the Melchizedek Priesthood to the Jews and began to build up the Church among them. However, it was lost again by apostasy, and was taken from the earth. The Melchizedek Priesthood was restored to the earth in these last days by the ministry of Peter, James, and John, who literally came to Joseph Smith and Oliver Cowdery in the spring of 1829 and conferred this power and authority upon them (D&C 27: 12-13). Later, Moses, Elias, and Elijah gave them further keys by which these brethren could use the Melchizedek Priesthood in additional ways (D&C 110). The president of The Church of Jesus Christ of Latter-day Saints is the president of the high or Melchizedek priesthood, and by virtue of this position, he holds all the keys that pertain to the kingdom of God on the earth. This office or calling is held by only one man at a time, and he is the only person on the earth at that time in whom all the powers and keys of the Melchizedek Priesthood are functional. BD HIGH PRIEST
See Also Aaronic Priesthood; Breastplate
(1) An office in the Melchizedek Priesthood. Adam and all the patriarchs were high priests (D&C 107: 53; Abr. 1: 2). (2) Under the law of Moses the presiding officer of the Aaronic Priesthood was called the high priest. The office was hereditary and came through the firstborn among the family of Aaron, Aaron himself being the first high priest of the Aaronic order. The duties of the high priest and his special vestments are outlined in the books of Exodus and Leviticus, the chief references being Ex. 28: 6-42; Ex. 29: 6; Ex. 39: 27-29; Lev. 6: 19-23; Lev. 21: 10. The clothing was colorful, often white and blue, ornamented with golden bells and varicolored needlework. A breastplate of judgment was worn, containing the Urim and Thummim and precious stones representing the tribes of Israel. On the high priest’s head was the mitre or turban, made of fine linen (Ex. 39: 28). Upon the forefront and attached to it by a blue lace was a plate or crown of pure gold (Ex. 28: 36; Ex. 29: 6). On the plate was engraved the legend “Holiness to the Lord.” The high priest was privileged to use the Urim and Thummim (Num. 27: 21), and we read of it during Saul’s time, but not afterward. It was apparently missing, but its restoration was hoped for during the time of the second temple (Ezra 2: 63). The high priest’s main duties, in addition to the duties of a regular priest, were to perform the service of the Day of Atonement; to inquire God’s will by the Urim and Thummim in the breastplate of his office; and to offer the sacrifices on Sabbaths, new moons, and yearly festivals. He also had to offer a meat offering twice daily for himself (Lev. 6: 19-23). (See Meat Offering.) His consecration differed from that of ordinary priests in anointing and robing: on the high priests’ head alone was the anointing oil poured (Lev. 21: 10; Ps. 133: 2); and his garments were of special significance and magnificence. The office was usually a lifetime calling and, when rightly appointed, was by revelation from God, “as was Aaron” (Heb. 5: 4). It was in the family of Eleazar, Aaron’s third son, until the time of Eli, a descendant of Ithamar, Aaron’s youngest son, into whose family it passed until it was restored to the family of Eleazar in the person of Zadok; it then continued in his family till the time of the Maccabees. During the Maccabaean period the high priest was also political head of the nation. After this family was overthrown, high priests were inappropriately appointed and deposed at pleasure by Herod and the Romans alike. The office was filled by 28 different men between 37 B.C. and A.D. 68. Since the latter year the office has ceased to exist among the Jews, but they were in apostasy long before that time. The epistle to the Hebrews discusses at some length the manner in which Jesus Christ is the great High Priest, of whom all the others were pre-figures (Heb. 5: 1-10; Heb. 9: 28). BD AARONIC PRIESTHOOD
See also Aaron
As a result of the failure of the Israelites to observe the gospel law administered by Moses under the authority of the Melchizedek Priesthood, the Lord gave an additional law of performances and ordinances and “confirmed a priesthood also upon Aaron and his seed, throughout all their generations” (D&C 84: 18) to administer it. This priesthood was of lesser power and authority than the priesthood of Melchizedek, and was used to administer the outward ordinances, particularly as characterized by the ceremonies of the law of Moses. The terms Aaronic and Levitical are sometimes used synonymously (D&C 107: 1, 6, 10), although there are some specific differences in the offices existing within the Levitical Priesthood. For example, the lesser priesthood was conferred only upon men of the tribe of Levi. However, within the tribe, only Aaron and his sons could hold the office of priest. And, still further, from the firstborn of Aaron’s sons (after Aaron) was selected the high priest (or president of the priests). Thus Aaron and his sons after him had greater offices in the Levitical Priesthood than did the other Levites. The privileges of the priests were greater than those who functioned in the other Levitical offices, and a distinction between the two is evident when the scripture speaks of them as “the priests and the Levites” (1 Kgs. 8: 4; Ezra 2: 70; John 1: 19). The priests could offer sacrifices for the people, burn incense on the altar, and teach the law, whereas the other Levites were employed in more menial tasks, such as the housekeeping of the tabernacle, keeping oil in the lamps, transporting the Ark of the Covenant, taking down and setting up the tabernacle when moving, and related tasks in assisting the priests (Num. 3: 5-10; Num. 18: 1-7; 1 Chr. 23: 27-32). The account of Korah’s rebellion against Moses and Aaron delineates some of the differences between the duties of the priests and those of the Levites. It also shows the error of aspiring to offices in the priesthood. Levite companions sought for the high priesthood, but as they were unworthy, the Lord destroyed them (Num. 16 - 18). The Aaronic (or Levitical) Priesthood thus functioned only within the tribe of Levi, and the right to have it conferred upon one was determined by lineage and worthiness. As part of his rationale that the law of Moses was fulfilled, Paul makes a point of the contrast between the lineal requirement of the lesser priesthood and the nonlineal Melchizedek Priesthood, which was not confined to those of one tribe (see JST Heb. 7: 1-3; Heb. 7: 11-14). The lineal restrictions of that Aaronic (Levitical) Priesthood were lifted when the law of Moses was fulfilled, and thereafter the offices of the priesthood were conferred upon worthy men without limitation to the tribe of Levi. This appears to be the case in the Church as recorded in the New Testament and in the Book of Mormon (where there were no Levites), and is presently operative in the Church as it has been restored in the latter days. The Aaronic Priesthood continued “with the house of Aaron among the children of Israel” from Aaron until John the Baptist, who was a priest in the Aaronic order (D&C 84: 26-27), and by this authority he prepared the way for and baptized Jesus. Nineteen centuries later this same John was sent from heaven as a resurrected being to confer the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. This was done on May 15, 1829, near Harmony, Pennsylvania, along the banks of the Susquehanna River. At that time John outlined some of the duties, privileges, and limitations of the priesthood, specifying that the Aaronic Priesthood holds the keys of the ministry of angels and can perform baptisms by water, but has not the authority to confer the gift of the Holy Ghost. The Aaronic Priesthood functions under the direction of the Melchizedek Priesthood (D&C 13; JS-H 1: 68-72). Although the Aaronic Priesthood is conferred in the Church today without restriction to the lineage of Aaron, the keys of this priesthood rightly belong to the firstborn of the seed of Aaron, and in the restoration of all things the office of bishop (president of the priests) will once again be conferred on one of that lineage, as it is designated by revelation to the president of the Church (D&C 84: 14-21; D&C 107: 13-17). BD BISHOP
See Also Ministry
Greek episkopos, meaning “overseer,” an office or position of responsibility. Hence, Jesus is called the “Bishop of your souls” (1 Pet. 2: 21-25). Judas is also spoken of as having a “bishoprick,” reflecting the fact that the Twelve are overseers (Acts 1: 20; D&C 114: 1-2). Bishop is also an ordained office in the Aaronic Priesthood (D&C 20: 67), and a bishop is a common judge in Israel (D&C 107: 74). The desirable qualifications of a bishop are listed in 1 Tim. 3: 1-7; Titus 1: 7-9. BD LAW OF MOSES
...The law functioned under the Aaronic Priesthood and was a preparatory gospel to bring its adherents to Christ. ... BD DEACON
See Ministry BD DISPENSATIONS
A dispensation of the gospel is a period of time in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and the keys, and who has a divine commission to dispense the gospel to the inhabitants of the earth. ... BD FIRSTBORN
...In matters of priesthood, in the Aaronic order, certain prerogatives descend upon the firstborn. For example, the right of presidency, to hold the keys of that priesthood, pertains to the firstborn in the family of Aaron (D&C 68: 16-21). BD LAYING ON of HANDS
A procedure used from the earliest times in the manner of blessing, conferring the Holy Ghost, and ordaining to the priesthood. See Gen. 48: 14, 17; Num. 27: 18, 23; Deut. 34: 9; Matt. 9: 18; Mark 10: 13, 16; Luke 4: 40; Acts 6: 6; Acts 8: 14-17; Acts 9: 12, 17; Acts 13: 3; Acts 19: 1-7; Acts 28: 8; 1 Tim. 4: 14; 1 Tim. 5: 22; 2 Tim. 1: 6; Heb. 6: 2; James 5: 14-16; Alma 6: 1; Moro. 2; D&C 20: 41, 58, 68, 70; D&C 36: 1-2; A of F 5. Such procedure is in accord with the revealed will of the Lord, and is not a mere formality. In latter-day revelation the laying on of hands is discussed by the Lord as follows: “I will lay my hand upon you by the hand of my servant Sidney Rigdon, and you shall receive my Spirit . . .” (D&C 36: 2). The laying on of hands also formed part of the ritual of sacrifice under the law of Moses (Ex. 29: 10, 15, 19; Lev. 1: 4; Lev. 3: 2, 8, 13; Lev. 4: 4; Lev. 8: 14). BD MINISTRY
The work of the ministry is to do the work of the Lord on the earth - to represent the Lord among the people, preach the gospel, and administer the ordinances thereof. The chosen servants and appointed officers in the Church of Jesus Christ are put on earth by him to conduct the work necessary for the salvation of mankind. A minister “called of God, as was Aaron” (Heb. 5: 4), and endowed with the holy priesthood, represents the Lord when he is performing his official duties, and is the Lord’s agent. Therefore, what he does “according to the will of the Lord is the Lord’s business” (D&C 64: 29). The Lord has given apostles, prophets, evangelists, high priests, seventies, elders, bishops, priests, teachers, deacons, helps and governments “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (the Church), until all have reached the spiritual stature of Christ, the whole body being “fitly joined together” by that which every part supplieth. See Eph. 4: 11-16; 1 Cor. 12: 12-28; D&C 20; D&C 107. Other references are Acts 11: 30; Acts 14: 23; Acts 15: 6; Acts 16: 4; Acts 20: 17, 28; Acts 21: 18; Philip. 1: 1; 1 Tim. 3: 8-12; James 5: 14. BD PATRIARCH, PATRIARCHS
A patriarch is called an evangelist in D&C 107: 39 ff. As such patriarch is an ordained office in the Melchizedek Priesthood. The fathers from Adam to Jacob were all patriarchs of this kind. The word as used in the Bible seems to denote also a title of honor to early leaders of the Israelites, such as David (Acts 2: 29) and the 12 sons of Jacob (Acts 7: 8-9). The word is of Greek derivation and means father-ruler; the Hebrew word it translates is simply father. BD PAULINE EPISTLES
...ANALYSIS OF HEBREWS ...
5. Jesus, as a high priest of Melchizedek, is superior to the high priests of the law of Moses. a. Jesus was of the order of Melchizedek, which is greater than the order of Aaron. Melchizedek was even greater than Abraham (Heb. 7: 1-12). b. The law of the Melchizedek Priesthood (gospel) is greater than the law of the Aaronic Priesthood (law of Moses) (Heb. 5: 1 - 7: 28). 6. The tabernacle service was symbolic (or a shadow) or the real events. a. The high priest under the law went through the veil into the Holy of Holies; but Jesus, the great high priest, has gone into heaven itself (Heb. 6: 19-20; Heb. 9: 1-14). BD ELDERS
See Also Ministry
The term elders is used in various ways in the Bible. In many instances in the O.T. it has reference to the older men in a tribe, usually entrusted with the governmental affairs. Their age and experience made their counsel sought often. This was not necessarily a priesthood calling. Gen. 50: 7, Ruth 4: 2, Matt. 15: 2, and Acts 4: 5 are examples of this usage. There were ordained elders in the Melchizedek Priesthood in O.T. times, as in Ex. 24: 9-11 and Num. 11: 16. Among the Nephites there were also ordained elders in the priesthood (Alma 4: 7, 16; Alma 6: 1; Moro. 3: 1; Moro. 4: 1; Moro. 6: 1, 7). In the N.T., elders are mentioned as priesthood offices in the church (Acts 14: 23; 1 Tim. 5: 1, 17, 19; James 5: 14-15). The term ELDER as used in the N.T. is from the Greek presybter. The detailed duties of the ordained elders in the Church today have been defined by latter-day revelation (D&C 20: 42-45; D&C 42: 44-52; D&C 46: 2; D&C 107: 12). Elder is the proper title given to all holders of the Melchizedek Priesthood. Thus an apostle is an elder in this sense, and it is proper to speak of members of the Quorum of the Twelve or the First Quorum of the Seventy by this title (D&C 20: 38; cf. 1 Pet. 5: 1; 2 Jn. 1: 1; 3 Jn. 1: 1).2Union Orthodox Jewish Congregations of America, About Judaism: A Glossary of Basic Jewish Terms and Concepts (http://www.ou.org/about/judaism).
MINYAN -
(pl. "minyanim"); quorum (generally ten men) required for praying as a "community," or for the public reading of the Torah, or for reciting the "Kaddish," or other ritual matters of special holiness.3Louis Jacobs, A Concise Companion to the Jewish Religion (Oxford University Press, 1999. Oxford Reference Online. Oxford University Press. [http://www.oxfordreference.com/views]).
PRIESTS
In Temple times the chief function of the priesthood was to offer the sacrifices in the Temple. The priestly families served in a weekly rotation. The priests received no fees for officiating in the Temple but they were given generous portions of meat from the sacrificial animals and a proportion of all wheat, wine, and oil. The priest (see KOHEN) is described as holy. The people of Israel were to be ‘a kingdom of priests and a holy nation’ (Exodus 19: 6), but the special sanctity of the priest depended on his having been born as a descendant of Aaron. Although a priest was not intrinsically holy or spiritually superior to ordinary Israelites, there is no doubt that priests in ancient times saw themselves as the aristocrats of the Jewish people. Since the destruction of the Temple, those believed to be Kohanim because of a family tradition have the privilege of being called first to the Torah, of delivering the priestly blessing, and of being invited7 to say grace after meals. A Kohen may not come into contact with the dead except for his near relatives and he may not marry a divorcee. Reform accepts neither the privileges nor the restrictions of priesthood because it sees the whole institution as having lapsed with the destruction of the Temple. Still to maintain it, the Reformers hold, is to perpetuate a caste system. Orthodoxy retorts that it is absurd to see the very few laws concerning the Kohanim as perpetuating any kind of caste system. PRIESTLY BLESSING
The blessing recited by the priests (see KOHEN) in ancient times in the Temple and nowadays in the synagogue. The biblical source is Numbers 6: 22–7: ‘The Lord spoke to Moses: Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them: The Lord bless you and protect you! The Lord deal kindly and graciously with you! The Lord bestow His favour upon you and grant you peace! Thus they shall link My name with the people of Israel, and I will bless them.’ The blessing is in three parts and is called ‘the threefold blessing’. In the Hebrew the first section consists of three words, the second of five, and the third of seven. In the Temple the priests recited the blessing twice daily, in the morning and afternoon, while they stood on a special platform, known as the dukhan (‘platform’). In the synagogue the blessing is recited by the priests while standing in front of the Ark. To this day, the recital of the priestly blessing is called in Yiddish dukhenen, literally, ‘platforming’, after the Temple procedures. ORDINATION
The appointment of a disciple as a teacher of the Torah; Heb, semikhah, based on the verse: ‘And he laid his hands [va-yismokh] upon him, and gave him a charge, as the Lord spoke by the hand of Moses' (Numbers 27: 23). In the verse, Moses, at the command of God, lays his hands on his disciple Joshua so that the latter can function in Moses' stead as the spiritual leader. In the early Rabbinic period only scholars who had received ordination, in the chain reaching back to Joshua, could act as judges and this was reserved for scholars in the land of Israel, the Babylonian scholars being given a minor form of authority as agents of the Palestinian scholars. After the close of the Talmud full ordination came to an end. Although the term semikhah is still used for the ordination of Rabbis, this is not the full ordination but is only convention by which a scholar does not render decisions in Jewish law unless he has been authorized so to do by a competent Halakhic authority who has himself been ordained. Modern seminaries train their students in many disciplines other than that of pure Jewish law, so that ordination in these seminaries is a matter of attesting to the proficiency of the graduates to carry out all the other functions of a modern Rabbi such as preaching, counselling, and pastoral work, and there is often a service of ordination and a celebration with pomp and ceremony, rather like a university graduation ceremony, from which, in fact, it seems to have been copied. HIGH PRIEST
Chief among the priests who officiated in the Temple; Heb. kohen gadol, lit. ‘great priest’. The High Priest was distinguished from ordinary priests in a number of respects. Based on Exodus 28, the Talmudic sources state that every priest, while performing the Temple service, had to wear four garments: a tunic, a girdle, a turban, and breeches reaching from the hips to the thighs. These four were worn by the High Priest as well but in addition he wore four further garments. These were: the ephod, a kind of apron, worn from behind with a sash in front around his middle; the meil, a coat reaching from his neck to his feet with bells and pomegranate-shaped adornments at its hem; the hoshen, a breastplate to which were affixed twelve precious stones containing the engraved names of the twelve tribes; and the tzitz, a gold forehead piece on which were engraved the words: ‘Holy to the Lord.’ With the destruction of the Temple, the office of High Priest vanished entirely from Jewish life.