Israel Revealed https://www.israelrevealed.com LDS Tours in Israel featuring Daniel Rona Tue, 26 Mar 2024 06:46:27 +0000 en-US hourly 1 https://wordpress.org/?v=5.4.15 https://www.israelrevealed.com/wp-content/uploads/2017/03/favicon.png Israel Revealed https://www.israelrevealed.com 32 32 2024 Study Summary 13: “HE SHALL RISE WITH HEALING IN HIS WINGS” https://www.israelrevealed.com/2024-study-summary-13-he-shall-rise-with-healing-in-his-wings/ https://www.israelrevealed.com/2024-study-summary-13-he-shall-rise-with-healing-in-his-wings/#respond Tue, 26 Mar 2024 06:46:03 +0000 https://www.israelrevealed.com/?p=23110 Easter

“HE SHALL RISE WITH HEALING IN HIS WINGS”

Matthew 21. Jesus rides in triumph into Jerusalem—He cleanses the temple, curses the fig tree, and discusses authority—He gives the parables of the two sons and the wicked husbandmen.

Matthew 22. Jesus gives the parable of the marriage of the king’s son—Pay tribute to Cæsar and to God—Worldly marriages endure in this life only—The first commandment is to love the Lord—Jesus asks, What think ye of Christ?

Matthew 23. Jesus pronounces woes upon the scribes and Pharisees—They will be held responsible for killing the prophets—They will not escape the damnation of hell.

Matthew 24. Jesus foretells the doom of Jerusalem and the destruction of the temple—Great calamities will precede His Second Coming—He gives the parable of the fig tree.

Matthew 25. Jesus gives the parables of the ten virgins, the talents, and the sheep and the goats.

Matthew 26. Jesus is anointed—He keeps the Passover and institutes the sacrament—He suffers in Gethsemane, is betrayed by Judas, and is taken before Caiaphas—Peter denies that he knows Jesus.

Matthew 27. Jesus is accused and condemned before Pilate—Barabbas is released—Jesus is mocked, crucified, and buried in the tomb of Joseph of Arimathæa.

Matthew 28. Christ the Lord is risen—He appears to many—He has all power in heaven and earth—He sends the Apostles to teach and baptize all nations.

Luke 24. Angels announce the resurrection of Christ—He walks on the Emmaus road—He appears with a body of flesh and bones, eats food, testifies of His divinity, and promises the Holy Ghost—He ascends into heaven.

John 20. Mary Magdalene, Peter, and John find the empty tomb—The risen Christ appears to Mary Magdalene in the garden—He appears to the disciples and shows His resurrected body—Thomas feels the wounds in Jesus’ hands, feet, and side—Jesus is the Christ, the Son of God.

1 Corinthians 15. Christ died for our sins—He rose from the dead and was seen by many—All men will be resurrected—Paul speaks of baptism for the dead—The three degrees of glory are described—Victory over death comes through Christ.

3 Nephi 11. The Father testifies of His Beloved Son—Christ appears and proclaims His Atonement—The people feel the wound marks in His hands and feet and side—They cry Hosanna—He sets forth the mode and manner of baptism—The spirit of contention is of the devil—Christ’s doctrine is that men should believe and be baptized and receive the Holy Ghost. About A.D. 34.

3Nephi 23. Jesus approves the words of Isaiah—He commands the people to search the prophets—The words of Samuel the Lamanite concerning the Resurrection are added to their records. About A.D. 34.

 

What added insight is there of “three-days and three-nights?”

Many Christians struggle with the symbolism due to a mainstream Christian tradition of a Good Friday as the crucifixion day and Easter Sunday as the resurrection day. That, according to the scriptural way of calculating twenty-four-hour days (day always follows night), still is only two nights and two days.

 

What did the Savior say about his death and resurrection?

“Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.” (Matthew 12:38-42) “The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.” “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.” (Luke 24:7, 46) “. . . and be raised again the third day.” (Matthew 16:21; 17:23, Mark 9:31)

 

What other prophecies are there about three-days and three nights?

To the Nephites, “And the God of our fathers, who were led out of Egypt, out of bondage, and also were preserved in the wilderness by him, yea, the God of Abraham, and of Isaac, and the God of Jacob, yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos, which he spake concerning the three days of darkness, which should be a sign given of his death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel.” (1 Nephi 19:10) “And the people began to look with great earnestness for the sign which had been given by the prophet Samuel, the Lamanite, yea, for the time that there should be darkness for the space of three days over the face of the land. (3 Nephi 8:3-4) “And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, for so great were the mists of darkness which were upon the face of the land. And it came to pass that it did last for the space of three days that there was no light seen; and there was great mourning and howling and weeping among all the people continually; yea, great were the groanings of the people, because of the darkness and the great destruction which had come upon them.” (3 Nephi 8:22-23)

 

How does night-time in Israel coincide with daylight in the Book of Mormon lands?

“And when the sixth hour (12-noon in today’s time) was come, there was darkness over the whole land until the ninth hour (3:00 pm in today’s time).” (Mark 15:33-34) 3:00 pm in Israel is still 6:00 am even in the eastern part of the Book of Mormon lands. That may be understood as, the three days in the Book of Mormon lands – that were actually blackened – concur with three nights in Israel.

 

What chronology did early Apostles give?

It will help to remember that since creation, 24-hour periods (called “days”) begin with nightfall. Six days before the Passover that year, Jesus spent the Sabbath eve and day (what we call a Friday nightfall/Saturday) with Martha, Mary and Lazarus, “Then Jesus six days before the Passover came to Bethany where Lazarus was which had been dead, whom he raised from the dead.” (John 12:1)

 

What is the sequence of “Palm Sunday” to the three-nights and three-days and the resurrection?

The following day was the Triumphal Entry. (John 12:12) Five days before Passover, Palm Sunday, (it was not “Palm Saturday” because riding or working an animal is not permitted on a Sabbath Day). (Exodus 23:13) “Palm Sunday” was the first day of the week (Saturday nightfall/Sunday). “. . . When the chief priests saw the wonderful things that he did, and the children crying in the temple and saying, Hosanna to the Son of David; they were sore displeased . . . And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? . . . And he . . . went out of the city into Bethany; and he lodged there.” (Matthew 21:16-17)

 

How can the parable of the fig tree help us understand the Savior’s mission?

The following day, four days before the Passover, (Sunday nightfall/Monday); “Now in the morning as he returned into the city, he hungered.” (Matthew 21:18) Jesus cursed a fig tree, it did not have the first-fruit. In Israel, the fig trees produce in the spring and in the fall. If the first fruit failed, how could there be a second fruit (a second coming)?

(Mark 11:12-13)

 

How may expelling money changers connect to the ancient cleansing of the temple?

Three days before Passover, according to Jewish biblical tradition, was the annual cleansing of the temple prior to Passover in “purifying of all holy things” as stated in (1 Chronicles 23:28) This may have been typified as Jesus whipped out the money changers, Jesus went into the temple, and . . . cast out them that sold and bought in the temple . . . And would not suffer that any man should carry any vessel through the temple. (Mark 11:    14-16) That was likely three days before Passover, (Monday nightfall/Tuesday)

 

What plans were unfolding?

Two days before the Passover, (Tuesday nightfall/Wednesday) the plan unfolds to eliminate Jesus. “Ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be crucified. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, And consulted that they might take Jesus by subtilty, and kill him. But they said, Not on the feast day, lest there be an uproar among the people.” (Matthew 26:1-5)

 

How did the Savior prepare for our salvation?

One day before the Passover (Wednesday nightfall/Thursday) is the preparation day before Passover, the night and day that the Savior prepared the way for us to return to Heavenly Father’s presence. That is the only night and day, biblically, there are no sacrifices at the temple. Jesus was the sacrifice, alone, that night at Gethsemane.

 

What is included in Passover Preparations:

Since Passover was the next nightfall and day, preparations for cleaning, removal of all leaven, yeast, or items that might sprout, or rise were under way. A tradition still followed in modern Israel is that the leaven must be “sold.” The chief rabbi arranges to sell the entire country’s supply of grain, prepackaged breads, and leavened products to a non-Jew before the Passover begins. In that way whatever leaven is still around does not really belong to the Jews. The deal usually includes that this non-Jew will collect all the leaven (or what might rise) when his payment is complete. However, after only a token down payment the non-Jew, a nonbeliever, never really gets around to making the final payment. So, by default – ownership is “returned” to the Jews; and it just turns out, meanwhile, that the Passover week is completed anyway. With the Passover preparation in mind, the disciples asked, “Where wilt thou that we prepare for thee to eat the Passover?” (Matthew 26:17)

 

What is an Upper Room?

He instructed them to find a man carrying a water pitcher; this is something women usually would do. They found the man who led them to an upper room. Most people just assume that the upper room was upstairs. Jerusalem had two city parts known as the upper city and the lower city. It is possible that the term upper room really refers to a room in the upper part of the city where many prominent priests lived. The disciples said, “The Master saith, My time is at hand; I will keep the Passover at thy house with my disciples.” (Matthew 26:18) From what follows in the scriptural narrative, the preparations may have been ready except for the sacrificial lamb. There are no sacrifices done or eaten during the preparation time until the ninth hour of the day – three hours before Passover begins the following nightfall.

 

What are helpful Passover traditions?

To better understand Jesus’ “Last Supper,” consideration of other highlights of the Passover will be helpful. In the past the Seder table was set up in a U-shape with the participants sitting on the outside. The U open towards Jerusalem. So, looking towards Jerusalem, the master of the house, usually the oldest male, would sit second from the right end. This kept an empty spot available to his right. Nowadays he will usually select a boy, probably the youngest, to sit at his right hand and assist him in the order (Seder) of the meal and ritual customs. One thing the boy does is sing a song, “What make this night different from any other night?” Later we will consider three differences of Jesus’ Passover from any other Passover.

 

What is Elijah’s role at Passover?

Continuing with the seating arrangement, the last seat on the opposite end remains empty. It is available for Elijah. His place is facing the oldest and the youngest. Incidentally, the imagery and symbolism are outstanding. Passover turns the hearts of the youngest to the traditions and deliverance of the past. Elijah’s mission is to announce the coming of the “Deliverer.” “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers . . .”

(Malachi 4:5-6)

 

Who sits at the Masters’ Right Hand?

An event occurring before Passover two thousand years ago was a discussion of who would sit at the right hand of Jesus, the Master. “Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him , “. . . Grant that these my two sons may sit, the one on thy right hand, and the other on the left. Jesus answered to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” (Matthew 20:20-23) Jesus taught, “And whosoever will be chief among you, let him be your servant.” (Matthew 20:27) Thus, the ancient Passover seating arrangement became quite significant; could the question have been a practical one for that season? Which of the youngest would sit by the Master?

 

What are some food items at the Passover meal?

Considering the Jewish calendar and the scriptural narrative, Jesus then led a Passover meal with his disciples when they found the upper room. It still was only the beginning of the preparation nightfall/day. (Passover for everyone else really began on the following evening). Modern-day preparations include bitter herbs that are symbolic of bondage. There is a mixture of chopped fruit, nuts, cinnamon, and honey that represent deliverance. Parsley or watercress is used as a token of gratitude for the earth’s abundant goodness. Salted water represented tears. There are also preparations of a sacrificial animal’s shank bone, a reminder of past sacrifices. There is an egg, also reminiscent of a new birth or beginning.

 

What symbolism do other foods at Passover represent?

At Passover, these and other certain foods are eaten, symbolizing the deliverance from Egypt. Wine is prepared, and it will be used four times. A prominent rabbi in Israel recently suggested that even the wine should be “unleavened” or unfermented. This could be considered as “new wine.” The ancient metaphor of new wine was also used to anticipate the Deliverer. Ancient prophets said, “Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine.” (Joel 1:5) “And it shall come to pass in that day, that the mountains shall drop down new wine.”    (Joel 3:18) “No man also having drunk old wine straightway desireth new: for he saith, the old is better.” (Luke 5:39)

 

What does the symbolical sequence of wine followed by bread teach?

Analyzing the symbolism, one can suggest that when wine is poured before the bread is broken, it is done to remember the first Passover deliverance. However, what is more important, it is done to look forward to a greater deliverance in the future. In the Seder there are three times when the wine is blessed and sipped. Following each wine sip, a piece of unleavened bread is used. Each piece is blessed, broken, and eaten. There is a total of three pieces of bread, but they are used four times. Toward the beginning of the Seder, the middle of three pieces is first broken in two. Half must be hidden away, usually in an upper part of the house or room. In any case, it must be hidden “above” something—preferable to hiding it “underneath” something. It will be found later by children, and it will be used with a fourth cup of wine. However, in many traditions, this fourth cup of wine is used after the fourth piece of bread, the Afikomen.

 

What does the “door left open for Elijah” mean?

A complete meal is eaten with a door left open for Elijah, who by Jewish tradition would announce the coming Messiah. After the meal, children search for the hidden piece of bread that is often wrapped in a red cloth. When found, the children receive a gift. This piece of bread is then blessed, broken, and eaten. Some traditions use this last piece of bread, the Afikomen, to dip in the very sweet mixture of fruit and nuts, the Charoseth, this would mean that after the Afikomen is found that the fourth cup of wine is poured and blessed, the master of the house then says, “Drink all of it.” The prayer spoken at that time invokes a hope for a greater deliverance in the future.

 

What was Judas’ role at the Last Supper?

Let us return to the “Last Supper” of Jesus with his disciples. Sometime that evening (Wednesday nightfall/Thursday), Judas had excused himself and left. The other disciples may have thought he was going out to purchase the lamb for the Passover meal. Instead, he was leaving to “sell the Lamb of God.” Looking at the event in another way, one can see that his departure was to make a sale – for thirty pieces of silver, he was selling the “Bread of Life” to the corrupt priests. Metaphorically we can see it as an act of selling the “Leaven, the Bread of Life,” to unbelievers. Sense the meaning of “leaven.” “And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord God.” (Amos 4:5) “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us.” (1 Corinthians 5:7)

 

For what reason did Jesus preempt that year’s Passover Meal with his own?

It seems that Jesus’ supper preceded the normal time for the Passover meal that year by a day. That is the first item that was different that night than any other Passover night. The second thing different about this day was the meaning He gave to the Afikommen, the “lost or fourth piece” of bread, (lost to the Jews at that time). The following evening really began the seven-day Passover period, and by that time Jesus was already crucified and in the tomb. This high, holy week always began on the first full moon after the first day of spring. Every year that day becomes an extra Sabbath that week; it is called a High Day. That High Day may occur on any day of the week, including the regular Sabbath. It is also important to remember that the beginning and ending day of the Passover is always treated as an extra, High, Sabbath day.

 

How are Bread and Wine Explained?

The second item that makes the “Last Supper” different from any other night is the explanation of the bread taken before the wine. Jesus used this meal to teach his Apostles that he was the Deliverer. He likely showed that the Passover practice of partaking of wine followed by bread (three times) was very likely a symbolic anticipation of a future atonement. It was henceforth changed to bread followed by wine—symbolic of the deliverance he was to carry out within the next four days. “The Savior then, took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.” (Luke 22:19) And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it . . .” (Matthew 26:27) He also said, “For this is in remembrance of my blood of the new testament, which is shed for as many as shall believe on my name, for the remission of their sins.” (Matthew 26:24 jst)

 

What is the Messianic Symbol of Bread?

The messianic symbolism can be further visualized in the three pieces of unleavened bread that could represent God, his Son, and the Holy Ghost. The three pieces are usually layered top, center, and bottom. In due course of the meal, the first part of the center piece is blessed (initially) and then broken. The hidden part of the center piece (Afikommen) is found later (often wrapped in a red cloth) at the end of the meal by the children (a later generation), and then they receive a reward. That piece is then broken and then blessed, followed by wine. Another chiasmus can be recognized as first it is “wine and bread” then, after the “hidden” piece is found, it is “bread and wine.” The Atonement is the center focus. A tradition to place the hidden piece above something may also connote the second coming of the Messiah. The first time he came in lowly circumstances, a manger; and the second time he comes dressed in red and in great glory from above. It is he later generation that finds him and “great shall be their reward.”

 

How did Jesus teach about being a Servant?

The upper room Passover meal concluded with Jesus demonstrating his role as their servant. “After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.” (John 13:5) Peter objected, and Jesus responded, “If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.” (John 13:8-9) Always teaching, the Savior continued, “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.” (John 13:14)

 

What was the New Commandment?

There was another instruction given during this evening that was different from instruction given any other time. This is the third item that makes this night different than any other night. “A new commandment I give unto you, That ye love one another; as I have loved you . . .” (John 13:34) From Sinai where the children of Israel compromised themselves to the “lesser law of performance,” the old concept was different; “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. (Matthew 7:12)

 

How can I better visualize Gethsemane?

After their Passover meal, Jesus and eleven Apostles went to the Mount of Olives. The following prophetic conversation could have occurred on the way. “And when they had sung an hymn, they went out into the mount of Olives . . . Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee. Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.(Matthew 26:30-36)

 

What does Gethsemane mean?

Nowadays there are several traditional churches on the Mount of Olives: Russian Orthodox, Greek Orthodox, and Catholic. The garden of the Catholic Church has had olive trees existing for the better part of twenty centuries. The garden mentioned in the scriptures was Gethsemane, a word that means a winepress or olive press, usually found in a vineyard or orchard.

 

What represented the agony at Gethsemane?

The agony that Jesus went through became so difficult that he pleaded with the Father for relief, yet submissively said, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done. . . . and prayed the third time, saying the same words.” (Matthew 26:42, 44) He perspired in great drops of blood. “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.” (Luke 22:44)

 

How does His red clothing symbolize forgiveness?

His clothing surely must have been stained red. His “red” (bleeding) may have been symbolized by the ancient biblical practice of sacrificing a red-haired, unblemished firstborn calf on this mount. The ashes of that red-haired calf were used in immersions of those needing a remission of sins. “This is the ordinance of the law which the Lord hath commanded, . . . bring thee a red heifer without spot, wherein is no blemish . . . And one shall burn the heifer in his sight; . . . And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.” (Numbers 19:1-9)

 

What connects the suffering of Jesus and the Red Calf sacrifice?

In Jewish tradition the place where the red calf was sacrificed was as high as one could get on the Mount of Olives to be above the Temple. It was also in line with the Gate Beautiful and still northward of the Temple altar. It is thus likely that Jesus’ Gethsemane experience may have happened at the same location, a place farther up the mount, rather than in the traditional church places at the bottom of the mountain.

 

How can I better understand the suffering of Jesus?

The suffering of Jesus cannot be explained. He prayed again and again. Even he was astonished at the overwhelming suffering he had to bear. “My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: Nevertheless not as I will, but as thou wilt. . . . He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done . . . and went away again, and prayed the third time, saying the same words.” (Matthew 26:39-45)

 

What does the color red symbolize?

An additional messianic symbol of that suffering is Isaiah’s prophecy of the Messiah’s arrival in red clothing on the Mount of Olives. “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?” (Isaiah 63:1-2) “And it shall be said: Who is this that cometh down from God in heaven with dyed garments; yea, from the regions which are not known, clothed in his glorious apparel, traveling in the greatness of his strength? And he shall say: I am he who spake in righteousness, mighty to save. And the Lord shall be red in his apparel, and his garments like him that treadeth in the wine-vat.(Doctrine & Covenants133:46-48)

 

What does this Chiasma teach me?

Sacrifices of the red calves were made on the Mount of Olives in the ancient times. The expected arrival of the Messiah, in red, on the Mount of Olives will be in the latter days. The “red” (bleeding) experience of Jesus on the Mount of Olives was in the meridian of time. It is the central lesson of these events. He bled from every pore of His body for all our sins.

 

What was the betrayal?

“And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him . . . In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.” (Matthew 26:47-58)

 

When did the mock trial take place?

Late that night, Jesus was betrayed, arrested, and taken to Caiaphas the High Priest by his soldiers. The incarceration and interrogation were not part of an official trial. Both were illegal under the circumstances. That evening was the beginning of the Preparation Day, a holiday by itself; it was nighttime and there was no formal charge against Jesus. These and other items precluded any trial to be performed legally.

 

Who was Caiaphas, the High Priest?

Caiaphas was the High Priest over three councils that made up the grand Sanhedrin assembly. However, Caiaphas apparently was only meeting with one of the three councils and not the entire Sanhedrin (seventy men). The Sanhedrin would have to judge in such a case (if it were a legal trial), yet, never at night.

 

What happened at the house of Caiaphas?

Caiaphas’s house is now a church built over dungeon rooms, two thousand years old, where prisoners were held. Holes in the rock walls were used to tie and spread out their hands and feet for scourging. This basement prison reminds us that Caiaphas and some powerful elders conspired to trap Jesus by his own words. “But Jesus held his peace . . .” (Matthew 26:63)

 

What is the punishment for blasphemy?

The priestly wordsmiths, who would not even utter the name of God, had the practice of substituting words representing God’s name. They used phrases such as, “He that comes in the clouds of Heaven.” They referred to a Messiah as “He that sits on the right hand of Power,” or “Blessed is His name.” In anger, the High Priest challenged Him, in the name of God, . . . tell us whether thou be the Christ, the son of God.”(Matthew 26:63) Jesus simply replied, “Thou hast said: nevertheless I say unto you, hereafter shall ye see [this] Son of man sitting at the right hand of power, and coming in the clouds of heaven.” (Matthew 26:64) The High Priest, perhaps stung by the realization that he himself had invoked God’s name, cried out, “He hath spoken blasphemy. What think ye? They answered and said, He is guilty of death.” (Matthew 26:66)

 

How did Peter Deny the Savior?

The cock had just crowed. In fulfillment of Jesus’ prophecy, Peter had just denied the Savior the third time. Then, one can imagine, turning and looking into Jesus’ face, Peter turned again and ran out into the break of dawn, weeping bitterly. “Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.” (Matthew 26:74-75)

 

Who carried out executions for Temple Violations?

Under the Roman political system, the Jewish priests were not to carry out executions except for temple violations. (Their executions would have been by stoning–throwing the victim over a high cliff and then covering him with stones they threw.) The priests bound him and led him away to Pontius Pilate, the governor.

(Mark 15:1)

 

What is the story behind Pontius Pilate at the Antonia Fortress?

Today, a site is maintained by a Catholic Order, The Sisters of Zion. The archaeological ruins recently discovered may have been well preserved from Byzantine times. Floor stones and cisterns reveal ancient Roman markings and usage as a fortress. At the Antonia Fortress, Pontius Pilate at first did not want to be troubled with the case. He may have been bothered by his wife’s dream that he should have nothing to do with Jesus. However, he soon realized a potential political gain. Repeatedly, he had Jesus brought forth, beaten, intimidated, and crowned with thorns. He taunted the priests with Jesus’ release. He said, I find in him no fault at all.” (John 18:38) Maddened by Pilate’s reluctance to favor them with an execution, they cried out, “Away with him, crucify him.” (John 19:15) Pilate, probably spurring them on and hoping to accomplish something for himself, said, “Shall I crucify your King? The chief priests answered, We have no king but Caesar.” (John 19:15) Ah, the political gain was achieved (since the priests publicly acclaimed Caesar to be their king). “Then delivered he him . . . to be crucified” (John 19:16) This may have been the achievement that endeared Pilate to Herod, since he motivated the Jewish priests to acclaim Caesar. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.” (Luke 23:12)

 

On what day did the crucifixion and burial really occur?

It was still the preparation day, the day before Passover, (Wednesday nightfall/Thursday). “The Jews, therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.” (John 19:31)

 

What were “Feast-days” also “High days” and how are they observed?

As commanded in the Old Testament, Passover is a high day, an annual Sabbath, (Leviticus 23:4-6). “There are seven annual Sabbaths. They are the first and seventh days of Passover (the first full moon after the spring equinox), Pentecost, the day Moses gave the commandments, Rosh Hashanah (the Hebrew New Year), Yom Kippur (the day of atonement), and the first and last day of Succoth (the first full moon after the fall equinox). These are extra Sabbaths, times of ancient sacrifices (fasting) and are observed as a regular Sabbath would be. These seven festivals do not necessarily occur on a weekly seventh-day-of the-week Sabbath.

 

Where is the Place of a Skull?

Jesus, bearing His cross (probably just the cross beam, as the upright post was most likely already at the crucifixion place), “. . . went forth into a place called the place of a skull, which is called in the Hebrew, Golgotha.” (John 19:17) A site outside the city wall looks like the described place. It was the Roman practice to crucify along the roadways. A roadway still passes through this ancient, abandoned quarry, known by Jews as a place of execution. Daylight had progressed for about six hours. It was close to noon, however “. . . there was darkness over the whole land until the ninth hour.” (Mark 15:33)

 

Who is Simon from Cyrene?

On the way, a man named Simon from Cyrene was made to carry the cross beam to the place of execution. (One can imagine that Jesus may have stumbled, although it is not mentioned.) The name Simon is Jewish; the place, Cyrene, is in Africa, close to Ethiopia. The man could have been one of the hundreds of thousands of Jews of various ethnicities gathering in Jerusalem for Passover. He carried the wood for the sacrifice of the Paschal Lamb of God. Nowadays, there are approximately 190,000 Ethiopian Jews of which close to 130,000 have gathered to Israel.

 

How is crucifixion usually a slow death and what were Jesus’ last words?

Crucifixion was a slow, strangling death. Breathing required very painful movements, and speaking was virtually impossible. Yet, during His agonizing physical, mental, and spiritual anguish, He spoke several times. Mostly it was in concern of others. The Bible records seven things that Jesus said while on the cross. To those who nailed him: “Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.” (Luke 23:34) To those who were crucified with him: “. . . for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise [world of spirits].” (Luke 23:41-43) To His Mother: “Woman, behold thy son!” (John 19:26) To John the Beloved: “Behold thy mother! And from that hour that disciple took her unto his own home.” (John 19:27) To the Guards: “I thirst.” (John 19:28) To His Father: Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46) “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.” (Luke 23:46) To the World:When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30)

 

What reason were His legs not broken?

The Jewish priests did not want the crucified bodies hanging on the cross on Sabbath days (for that evening was the beginning of an extra Sabbath day, a High Day). So, they besought Pilate that the prisoners’ legs might be broken. This would hasten their deaths because they could not press against the nails in their feet to gasp for breath. Once dead, their bodies might be taken away. However, when the soldiers saw that Jesus was dead already “. . . they brake not his legs.” (John 19:33)

 

How does prohibition of mourning or burial on Sabbaths help me better understand the Savior’s atonement?

“Overt mourning on Shabbat and Jewish holidays is generally forbidden.” “. . . According to traditions, burials are not permitted on Shabbat. In fact, strong mourning is not permitted during the Sabbath.” (https://www.shiva.com/learning-center/commemorate/jewish-holidays/shabbat) The Savior arranged to be buried before two Sabbaths, the Passover High day (Thursday nightfall/Friday) and the regular weekly Sabbath, (Friday nightfall Saturday) so that even His closest friends and family would not mourn. He took all mourning upon Himself. Then, on first day of the week, when they could openly mourn and weep, they did not have to – because He arose, (Saturday nightfall/Sunday).

 

How did disciples help with the Burial?

After this, Joseph of Arimathea, a member of the Sanhedrin, and . . . a disciple of Jesus . . . besought Pilate that he might take the body of Jesus: and Pilate gave him leave.” (John 19:38) With the help of Nicodemus, . . . took they the body of Jesus, and wound it in linen clothes with the spices . . . Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.” (John 19:40-42)

 

What brought about the two Sabbaths in a row?

The scurrilous events of the preparation/crucifixion day preceded Passover which was due to begin at any moment. The Passover (a special Sabbath, an extra Sabbath, a high day) that week preceded the regular Friday-nightfall/Saturday Sabbath. “The Jews [Priests] therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,)” (John 19:31) There were two Sabbaths in a row that year (the Passover Sabbath and the regular seventh day of the week Sabbath). In that sense, Jesus was crucified on what we call a Thursday. This fits in the time reckoning of Palm Sunday being five days before the Passover (John 12:12). Then in fulfillment of prophecy, He really was in the tomb three nights; and on the third day He arose: This was also the only “sign” Jesus gave the Pharisees. (Matthew 12:38-40)

 

Who did some Jews recently anticipate as a Messiah?

When the famous Rabbi Schneersohn from Brooklyn died, some of his followers expected him to rise again after three nights and three days. Thousands of posters of the famous rabbi had been distributed, boldly captioned with statements such as “We want Messiah now!” “The 7th Lubavitch leader, Menahem Mendel Schneersohn, born in Russia in 1902 and educated in mathematics and engineering at the Sorbonne in Paris, led the New York community from 1951 until his death in 1994. He was childless and did not designate a successor. Under his direction, the influence of the Lubavitch community spread far beyond the Hasidic community and penetrated the mainstream of Jewish life in all parts of the world “. . . A campaign hailing Rabbi Schneersohn as a Messiah began in the late 80s and has continued beyond his death in the 1990s. The messianism gripped a large part of the Lubavitch community and has created a huge debate in the ultra-Orthodox communities in the Diaspora and Israel.” “To some, Messianism undermines the first line of defense against Christian missionizing which has always been that Judaism cannot accept a Messiah who dies in the midst of his redemptive mission. To others, Rabbi Schneersohn is the one who will be resurrected to complete a process of redemption for the Jewish people.” (Encyclopedia Judaica Jr.)

How will I bear witness of the true Messiah?

The scriptures bear witness, the spirit bears witness of an empty tomb: “He is not here.” They teach us that color, calendar, clock, people, places and experiences were used to foreshadow the atonement. With open hearts we may have experiences, meet worthy people, visit holy places, understand God’s timing of calendar events, and see Him and His eternal affection to His brothers and sisters, children of Father in Heaven.

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2024 Study Summary 12: “THIS IS THE WAY” https://www.israelrevealed.com/2024-study-summary-12-this-is-the-way/ https://www.israelrevealed.com/2024-study-summary-12-this-is-the-way/#respond Tue, 19 Mar 2024 04:33:18 +0000 https://www.israelrevealed.com/?p=23090 2 Nephi 26–30

“THIS IS THE WAY”

 

2 Nephi 31. Nephi tells why Christ was baptized—Men must follow Christ, be baptized, receive the Holy Ghost, and endure to the end to be saved—Repentance and baptism are the gate to the strait and narrow path—Eternal life comes to those who keep the commandments after baptism. [About 559 and 545 B.C]

2 Nephi 32 Angels speak by the power of the Holy Ghost—Men must pray and gain knowledge for themselves from the Holy Ghost. [About 559 and 545 B.C]

2 Nephi 33. Nephi’s words are true—They testify of Christ—Those who believe in Christ will believe Nephi’s words—They shall stand as a witness before the judgment bar. [About 559 and 545 B.C]

 

What remains among Jews of the ancient Biblical law of immersion?

Even nowadays religious Jews participate in immersions. A woman, at the conclusion of her monthly cycle, and often for men. “Every place that the Torah speaks of washing of flesh and laundering of clothing [to purify] from the impurities—nothing other than immersion of the entire body in a mikveh (immersion font) [is meant] . . . And although all of these things are [known only] from tradition (mipi hashmuah, literally, “from an oral transmission”), it is nevertheless said [in the written Torah]: “[…] it must be put into water, and it shall be unclean until the even; then shall it be clean” (Lev. 11:32)—a basic principle applying to all that are impure that they should be put into water.” (https://www.thetorah.com/article/on-the-origins-of-tevilah-ritual-immersion) Immersion for remission of sins is an eternal ordinance, even exemplified by the Sinless One, the Savior, as he came to John, son of Zacharia, a Temple High Priest, “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.“ (John 3:5) “Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.” (2 Nephi 31:13)

 

What does feasting have to do with worship?

The term “feasting” on the word of the Lord has a great Jewish tradition. A religious Jewish family will always engage in discussion of the Torah during every meal. You might remember that for them the eating tables must be square or at least have four corners. That is because the sacrificial Altar of the Lord does not exist anymore and the four-cornered tables with food simulate the sacrificial offering. “A feast held in connection with religious acts is called se’udah shel mitzvah (commanded meal) and is the duty of every Jew. Whether to celebrate a joyous family occasion such as a wedding, or to honor a holiday by eating festive meals, a se’udah shel mitzvah must be eaten in the spirit of pleasure and enjoyment, blessing and thanksgiving, being particularly careful to avoid overeating.” (Encyclopedia Judaica Jr.)

 

What is the religious Jewish discussion manner at mealtimes?

“The Talmud describes in detail the various modes of conduct to be observed at meals. For example, persons should engage in a discussion of Torah during the meal so that they will be ‘as though they had eaten at the table of God.’ Furthermore, the table is regarded as a substitute for the altar in the Temple, and therefore, it must be treated with reverence. Before any meal, the hands must be washed pronouncing the appropriate blessing over the washing, after which bread is eaten. The meal is concluded with Grace after Meals. When a meal is eaten for the purpose of honoring a festival or rejoicing in the fulfillment of a commandment, it is considered more than an ordinary meal; it is a se’udah shel mitzvah (commanded meal). Psalm 126, shir ha- ma’alot (one of the songs of ascent to the Temple), is recited before Grace after Meals, and in the Grace itself, there is usually an additional paragraph appropriate to the occasion. Such festive meals include the following: The meals eaten on the Sabbath and festivals. Kiddush over wine is recited before two of the meals of the Sabbath or holiday (evening and morning) and the third meal which is required on the Sabbath and which is known as se’udah shelishit, is often accompanied by a short sermon of Torah. All these meals are characterized by the singing of hymns (zemirot), the presence of two loaves of bread (hallot), and the eating of fish or meat which are considered festive dishes. In addition, each holiday has its own traditional dishes which are served at its festive meals. A melavveh malkah, a festive meal held after the departure of the Sabbath, the Passover seder, the Purim dinner, the meal before the fast of the Day of Atonement (se’udah mafseket), the siyyum, a feast made on the completion of the study of a Talmudic tractate. Such a feast is usually held on the morning of the eve of Passover so that the firstborn can participate (and thereby be exempt from fasting on that day), and the banquet of the hevra kaddisha (the burial brotherhood) held on the Seventh of Adar. (Encyclopedia Judaica Jr.)

 

What are some of the Jewish festive meals?

Joyous family occasions also have various se’udot shel mitzvah connected with them:(1) the circumcision feast, (2) the meal at the ceremony of the redemption of the firstborn (pidyon ha-ben), (3) the festive meal celebrating a bar mitzvah, (4) the betrothal and wedding feasts, and the (4) occasion of dedicating a new home (se’udat hanukkat ha-bayit).” “The Fast of Tammuz is also traditionally associated with the fast mentioned by the prophet Zechariah as the ‘Fast of the Fourth Month.’ According to the prophet, this fast in messianic times will be transformed into ‘joy and gladness and cheerful feasts for the house of Judah.’” “Thus saith the LORD of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.” (Zecharia 8:19) (Encyclopedia Judaica Jr.)

 

How does fasting pair with feasting?

Remember that for the religious Jew there is a fasting day each month. It stands to reason that the meal afterwards is a “feast” of sorts – with prayers. It is the custom among religious Jews to pray before and after every meal. Each prayer is preceded by a ritual washing of hands in “living water” that is naturally flowing. Over time, these and other prayers have come to be pre-written. Yet that was not the biblical custom or instruction. “In general, biblical prayer was spontaneous and personal; the more formal aspect of worship probably consisted of bringing sacrifices at set times and with a fixed ritual. It seems, however, that even during the period of the First Temple there were already some prayers whose wording was set and which were always recited on certain specific occasions. Some scholars, basing themselves on Psalms 55:18 and Daniel 6:11, believe that the practice of worshiping at least three times a day may be traced back to the biblical period.” (Encyclopedia Judaica Jr.)

 

How are my prayers intended?

There is an effort in Judaism to at least say the pre-written prayers with real intent. This is called Kavvanah (direction, intention or concentration). “Because the times of the services and even the words which were to be recited, were fixed, there was a danger that prayer would lose its vitality and become mere routine. In order to overcome this danger, the rabbis urged the worshiper to meditate before he began to worship, to think of ‘before Whom he was standing’ in prayer, and to create a new prayer every time he worshiped. They placed great emphasis on the emotional aspect of prayer, calling it ‘service of the heart’ and stressing that God appreciates most the pure intentions of the worshiper. Later authorities sought to embellish the fixed prayers with original poems (piyyutim,) or with short introductions (kavvanot) whose purpose was to direct the heart and mind of the worshiper. Melodic chanting was used as a means of increasing kavvanah and worshipers were taught to sway as they prayed, thus throwing their entire body into the worship.” (Encyclopedia Judaica Jr.)

 

When did written prayers become the accepted form?

“Books containing the texts of the customary daily and festival prayers did not exist in ancient times. The reader would pray aloud and the congregants would chant the words along with him, or they would simply say ‘amen’ to the blessings. Only after the completion of the Talmud, when many of the components of the Oral Tradition were first compiled in written form, were the prayers written down. Thus, the very first ‘prayer book’ was produced only in the ninth century.” (Encyclopedia Judaica Jr.) Nephi speaks to the Jews as a Jew and to the Gentiles as he is in the diaspora of his day. “I have charity for the Jew–I say Jew, because I mean them from whence I came. I also have charity for the Gentiles. But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation.” (2 Nephi 33:8-9) The ancient prophet Nephi kindly counsels us, “But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul.” (2 Nephi 33:9)

 

How accepting am I of other people’s faith and devotion?

I remember when Rabbi Stanley Wagner (1932-2013), who was Chairman of a Denver Inter-Faith-Committee, was telling me after we became friends and associating with other members of the Church of Jesus Christ of Latter-day Saints, that he wanted them, the Latter-day Saints, to be part of that committee as well. Another of Rabbi Wagner’s personal friends, a Pastor and an associate member of that committee objected strenuously to the Latter-day Saints being included. He even threatened to leave the Inter-Faith-Committee and challenged the friendship. The Rabbi told me, “I have seen and heard this kind of thing before.” At short length, due to Rabbis Wagner’s insistence, members of the Church of Jesus Christ of Latter-day Saints were included on the committee – the Pastor resigned – however, their friendship continued. In Wagner’s words, “It takes two to make or break a friendship.”

 

How should I react to other peoples’ Biblical quotes?

The Book of Mormon Prophet, Nephi, prays for acceptance or, at least, respect for his and the Lords words, wherever they come from. “And you that will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day.” (2 Nephi 33:14)

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2024 Study Summary 11: “A MARVELOUS WORK AND A WONDER” https://www.israelrevealed.com/2024-study-summary-11-a-marvelous-work-and-a-wonder/ https://www.israelrevealed.com/2024-study-summary-11-a-marvelous-work-and-a-wonder/#respond Mon, 11 Mar 2024 19:56:41 +0000 https://www.israelrevealed.com/?p=23086 2 Nephi 26–30

“A MARVELOUS WORK AND A WONDER”

 

2 Nephi 26. Christ will minister to the Nephites—Nephi foresees the destruction of his people—They will speak from the dust—The Gentiles will build up false churches and secret combinations—The Lord forbids men to practice priestcrafts. About 559–545 B.C.

2 Nephi 27. Darkness and apostasy will cover the earth in the last days—The Book of Mormon will come forth—Three witnesses will testify of the book—The learned man will say he cannot read the sealed book—The Lord will do a marvelous work and a wonder—Compare Isaiah 29. About 559–545 B.C.

2 Nephi 28. Many false churches will be built up in the last days—They will teach false, vain, and foolish doctrines—Apostasy will abound because of false teachers—The devil will rage in the hearts of men—He will teach all manner of false doctrines. About 559–545 B.C.

2 Nephi 29. Many Gentiles will reject the Book of Mormon—They will say, We need no more Bible—The Lord speaks to many nations—He will judge the world out of the books which will be written. About 559–545 B.C.

2 Nephi 30. Converted Gentiles will be numbered with the covenant people—Many Lamanites and Jews will believe the word and become delightsome—Israel will be restored and the wicked destroyed. About 559–545 B.C.

 

What are the Jewish “different rules” for “different peoples?”

The Word of the Lord is for ALL people. Although the Jews think there are fewer laws for the Gentiles, the Book of Mormon teaches that the Gentiles will learn the Law, they then will depart from it. It will be restored, first to the Gentiles and then to the Jews. “(There are) Seven laws which were supposed by the rabbis to have been binding on all mankind even before the revelation at Sinai. They are referred to as ‘Noachide’ because of their universality, since the whole human race was supposed to be descended from the three sons of Noah, who alone survived the flood. Exegetically derived from statements made by God to Adam and to Noah, six of them are negative: Not To: 1) worship idols; 2) blaspheme the name of God; 3) kill; 4) commit adultery; 5) rob; 6) eat flesh that had been cut from a living animal; Must Do: 7) establish courts of justice. These seven laws are binding on all non-Jews even today. Whoever observes them is considered to be among the ‘Righteous Gentiles’.” (Encyclopedia Judaica Jr.)

 

A Messiah for some and another Liberator for others?

Likewise, the Jews consider the Messiah as coming to redeem them. The Book of Mormon teaches that the Messiah is for ALL people. “The Hebrew word for Messiah, mashi’ah, means ‘anointed’ and indicates that the Messiah has been chosen by God. The coming of the Messiah therefore has come to mean the redemption of the Jewish people and an end to its suffering and tribulations.” (Encyclopedia Judaica Jr.) The Book of Mormon teaches this clearly, “And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God;” (2 Nephi 26:12) On the other hand, “In Judaic thought, when the Messianic period arrives, the divine aspect of the Messiah is discounted, probably because the concept of God and the Godhead has deteriorated throughout time in Judaism. “In traditional Judaism, the Messiah will be a human being — albeit it a perfect one — who will come and bring harmony to the world. He will not have a divine aspect other than having been chosen by God for his task.” (Encyclopedia Judaica Jr.)

 

Who is usually referred to as the “People of the Book?”

Reading the term “Bible,” as referred to in the Book of Mormon, can be understood as a record of “The Jews” including the era of Jesus and his disciples. In the Prophet Ezekiel’s vision of the “dry bones” (Ezekiel 37), the term for the Bible is the “stick” (same Hebrew root word as bones) of Judah and it is compared to the Book of Mormon, the “stick” of Joseph. Judaic description of the Bible refers just to the period of time preceding Jesus of Nazareth. The Jews are very much involved in writing and in books. It is clear to see that both “Judah” and “Joseph” are culturally and scripturally the “People of the Book.” “In the Talmud (Jewish written biblical interpretations) the Bible is known as Mikra, which is a noun formed from the verb kara meaning ‘to read.’ The commonly used Hebrew name for the Bible, however, is Tanakh. This word is formed from the initial letters of the Hebrew names of the three parts of the Bible: Torah (the first five Books), Nevi’im (The Prophets) and Ketuvim (The Writings, or Hagiographa). The English name, ‘Bible,’ is from the Greek meaning ‘book,’ and the other accepted English name, ‘Scriptures’ (or Holy Scriptures), is from the Latin and means ‘writings.’” (Encyclopedia Judaica Jr.) Another explanation includes: “Books and learning are so much a part of Jewish tradition, that Jews are called ‘the people of the Book.’ Indeed, many of the violent acts of antisemitism throughout history were accompanied by the defacement and burning of books. The persecutors, knowing how much anguish this would cause, identified the book with the Jew. Today, all over the world, with books and paperback editions readily accessible, Jewish book collectors are common. Israel ranks second in the world in the number of books of all kinds bought per person.” (Encyclopedia Judaica Jr.)

 

When do some think “writing,” began?

“‘The land between the rivers’ [Tigris and Euphrates], Mesopotamia, is the ancient name for the region today covered by Iraq, Iran and parts of Syria and Turkey. Western civilization (the establishment of written language, codified law, cities and trade) began in this region toward the end of the fourth millennium (i,e., four thousand years) B.C.E. when the Sumerians emerged as the dominant element in an intermingling of several migrant peoples. Sumer became the name of the land at the head of the Persian Gulf and Sumerian its language. To the Sumerians we owe the full development of writing, possibly the invention of bronze metallurgy . . .” “Writing had a profound effect on Judaism. The covenant between God and the Chosen People was transformed into a written text; the central religious object became the Ten Commandments, inscribed on stone; and later the Torah scroll was to be revered. The biblical society as a whole became ‘book centered.’ In contrast to many other societies, the Israelites did not limit the acquisition of the arts of reading and writing to the nobility — any tribesman, even a non-priest, could become a literate leader. Certainly, by King Hezekiah’s time (eighth century B.C.E.), a great deal of literary activity was taking place.” “Writing usually required a professional to execute it. In ancient times a royal court officer, the sofer (scribe), was undoubtedly the letter-writer as well. The professional letter-writer was an important post even into the 20th century. Seals which were used to sign and close the documents of antiquity as well as letters, are displayed in the Israel Museum, and in other collections.” (Encyclopedia Judaica Jr.) Members of the Church of Jesus Christ of Latter-day Saints know that writing and record-keeping originated with our first earthly parents. And a book of remembrance was kept, in the which was recorded, in the language of Adam, for it was given unto as many as called upon God to write by the spirit of inspiration.” (Moses 6:5)

 

What did Isaiah include in his meaning of a “sealed book?”

The term seal and sealed book has a Jewish connection that Nephi was familiar with. “Seals employed from the beginning of historical time as the most common means of identifying property, appear both functionally and incidentally in various biblical stories, and many seals from biblical times have actually been uncovered by archaeologists. References in Kings, Isaiah and Job point to the common use of seals for letters and documents, while the function of the seal as the symbol of royal power is very clearly demonstrated in the Book of Esther, with King Ahasuerus giving Haman and Mordecai in turn his own personal signet ring to use in their correspondence with the settlements of his dominion. Archaeological excavations in Erez (land of) Israel have yielded many vessels from the eighth to the sixth centuries B.C.E. which are imprinted with their owners’ seals. Of particular interest are jars bearing the stamp ‘of the King’ which presumably were used in the collection of royal taxes.” (Encyclopedia Judaica Jr.)

 

How was the Book of Isaiah – also a sealed book, later to become unsealed?

“It is no secret that for any practical purpose the Book of Isaiah has been a sealed book to most readers probably since the time of the prophet himself. Of course, its author—Isaiah—was not just aware of that but he purposely intended it to be so at the time he wrote it. It served a divine purpose of keeping his book unaltered, while those with eyes to see and ears to hear would comprehend much of it and thus increase their understanding. In fact, an ancient writing attributed to Isaiah affirms that the book which he “openly proclaimed”—that is, the Book of Isaiah—was written “in parables” or as an allegory so that not everyone would understand it (Ascension of Isaiah 4:20).” (Isaiah Explained, Avraham Gileadi, Chapter 1) God commanded Isaiah to write an end-times book. “And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.” (Isaiah 29:18).

 

What did God give – and take away?

“When Sabbath meetings, fast days, and temple ordinances become mere routine (Isaiah 1:10–15; 58:1–3), when people’s piety toward God “consists of commandments of men learned by rote” while their hearts remain far from him (Isaiah 29:13), when his people’s prophets and seers have fallen into a deep sleep (Isaiah 29:10), God intervenes for good and for evil. For good, when he “lay[s] in Zion a stone, a keystone, a precious cornerstone, a sure foundation” (Isaiah 28:16). For good, when he brings forth “the words of the book” (Isaiah 29:18). For evil, when he brings “a flooding scourge” upon those who mock at how he intervenes (Isaiah 28:14–22).” (Isaiah Explained, Avraham Gileadi, Chapter 1)

 

How can I recognize the difference between religious and spiritual?

Many people throughout history have lived religious lives that were not necessarily spiritual. They may have confused one for the other. When spirituality becomes hypocritical, God identifies the true from the false: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvelous work among this people, a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.” (Isaiah 29:13–14). God patiently restores his truths to them through scriptures, the Book of Isaiah, applicable in ancient times as well as now, and the Book of Mormon (with lots of Isaiah quotes) in present times. “And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.” (Isaiah 29:18; 30:8–9)

 

How does reading in context help me interpret better?

“Built into Isaiah’s prophecy—and indeed into all scripture—are two different ways one may interpret them. The first is superficial, presumptive, and conceited. The second is in-depth, inquiring, and unassuming. That is one way God divides people—“Therefore, behold, I will proceed to do marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.” (Isaiah 29:14)—when the truth finally comes out. Besides inheriting a Christian tradition that bears little resemblance to the religion of Jesus, the modern world has inherited an entire array of scriptural interpretations that don’t reflect what their texts actually say. Particularly is that the case with the writings of Isaiah.” (Isaiah Explained, Avraham Gileadi, Chapter 1)

 

How valuable is the Book of Mormon for all of us?

The Book of Mormon is the tool of the convincing of the Jews and the Gentiles that Jesus is the Messiah. It corrects the mistaken perceptions of Jesus as God the Father AND the Son AND the Holy Ghost. It came forth through the prophet Joseph Smith, a latter-day descendant of ancient Joseph who saved his brothers. It is revealed to all mankind in preparation of the coming of the Messiah, the Son of God, and a descendant of ancient David. Even some Jews infer a similar sequence: “According to the Talmud, the Messiah will be a descendant of the House of David and will be preceded by a secondary Messiah, from the House of Joseph.” (Encyclopedia Judaica Jr.)

 

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2024 Study Summary 10: “WE REJOICE IN CHRIST” https://www.israelrevealed.com/2024-study-summary-10-we-rejoice-in-christ/ https://www.israelrevealed.com/2024-study-summary-10-we-rejoice-in-christ/#respond Tue, 05 Mar 2024 20:41:10 +0000 https://www.israelrevealed.com/?p=23068 2 Nephi 20–25

“WE REJOICE IN CHRIST”

 

2 Nephi 20. The destruction of Assyria is a type of the destruction of the wicked at the Second Coming—Few people will be left after the Lord comes again—The remnant of Jacob will return in that day—Compare Isaiah 10. About 559–545 B.C.

2 Nephi 21. The stem of Jesse (Christ) will judge in righteousness—The knowledge of God will cover the earth in the Millennium—The Lord will raise an ensign and gather Israel—Compare Isaiah 11. About 559–545 B.C.

2 Nephi 22. In the millennial day all men will praise the Lord—About 559–545 B.C. He will dwell among them—Compare Isaiah 12.

 2 Nephi 23. The destruction of Babylon is a type of the destruction at the Second Coming—It will be a day of wrath and vengeance—Babylon (the world) will fall forever—Compare Isaiah 13. About 559–545 B.C.

 2 Nephi 24. Israel will be gathered and will enjoy millennial rest—Lucifer was cast out of heaven for rebellion—Israel will triumph over Babylon (the world)—Compare Isaiah 14. About 559–545 B.C.

 2 Nephi 25. Nephi glories in plainness—Isaiah’s prophecies will be understood in the last days—The Jews will return from Babylon, crucify the Messiah, and be scattered and scourged—They will be restored when they believe in the Messiah—He will first come six hundred years after Lehi left Jerusalem—The Nephites keep the law of Moses and believe in Christ, who is the Holy One of Israel. About 559–545 B.C.

 

How does the Book of Mormon help prepare me to understand the last days?

In these chapters of the Book of Mormon, an image is used called “the king of Assyria” who may conquer the whole world, but he and his “type” do not reign for such a long time. (Isaiah 10:5–27). These ‘wanna-be’ conquerors of the world ultimately die, (Isaiah 10:16–18, 24–26; 14:24–27; 30:30–32; 31:8–9). Isaiah describes them as a composite of types, adding the term “king of Babylon,” who styles himself as God-like and who promotes Babylon’s idolatrous creed or ideology. (Isaiah 14:3–21; 47:1–8). In the end, God’s elect prevail. Jesus taught “What does it profit a man if he gains the whole world but loses his own soul? Or what shall a man give exchange for his soul?” (Matthew 16:26) as a prediction of what would occur at the end of the world. Indeed, just such an entity or person attempts to conquer the world by force. God’s plan for eliminating the wicked, causes “utter destruction upon the whole earth.” (Isaiah 10:23; 13:5)

 

How did Isaiah and other prophets foresee the Latter-day restoration?

And there shall come forth a ROD out of the STEM of Jesse, and a branch shall grow out of his ROOTS.” (2 Nephi 21:1) (emphasis added). In the 113th section of the Doctrine and Covenants the meaning is explained that Jesus the Messiah is referred to as the STEM, and two servants of the Lord are from two lineages, Joseph, and Judah. One, the ROOT, will receive the “Keys of the Kingdom,” for the “gathering of my people in the latter-days,” and the “Priesthood. The prophet Joseph Smith fulfills this. The other, the ROD, also from two lineages, “on whom is laid much power.” That servant has not yet come forth. “What is the root of Jesse spoken of in the 10th verse of the 11th chapter? Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days.” (Doctrine and Covenants 113:5-6) We know by scripture that Joseph Smith was descended from ancient Joseph, (2 Nephi 3:6, 8-9, 13, 15) and received the keys of the gathering of Israel from Moses and Elijah. (Doctrine and Covenants 110) In addition to being a “Joseph through Ephraim,” there is a Judah connection, through Lucy Mack, his mother’s lineage. From the publication “Dialogue: A Journal of Mormon Thought,” we find this quote: “Bathsheba Bigler was promised by Joseph Smith, Sr., in 1839 that she would have “a son who shall be mighty, for he shall be a prophet and seer.” Bathsheba later married George A. Smith, nephew of Joseph Sr. He became an apostle, as did their son John Henry Smith. Their grandson George Albert Smith became eighth president of the church. In 1845 Jennetta Richards was promised by Uncle John Smith that her children would “grow up around thee like healthful plants; one shall chase a thousand and two put 10,000 to flight, for the enemy shall not prevail over the saints in the last days. And Abigail Abbott was told “one of thy posterity named after the name of his father and after the name of his great-grandfather who was a descendant of the tribe of Judah and of the household of David, shall be a mighty warrior and be led on to avenge the blood of the Prophets and Patriarchs. (Blessing given to Abigail Abbott by William Smith, 23 June 1845, Schroeder Collection)

 

What do Jews say about a Latter-day Joseph?

Jews, feel that Prophets and Prophecy have ended, yet they have an expectation of prophets returning, such as a Latter-day Joseph, Son of Joseph, and a Latter-day David (as well as Elijah and Moses) (and others). The Jewish tradition of a latter-day AJoseph son of Joseph@ is so significant to the Agathering@ that I will repeat it. When the Chief Rabbi, Avraham HaKohen Kook (1865-1935) was appointed in Palestine in the 1920’s, he was asked if the Jews could now build the Temple (destroyed since year 70 A.D.). His response was that the priestly rights were gone and referred to the great 12th century rabbi Moses Maimonides (1138-1204). Maimonides said, in effect, AWe are waiting for a Messiah Ben-Joseph, to him will be given the keys of the gathering of Israel, he will restore Temple worship.” In Jewish Biblical tradition, Mashiach ben Yoseph, also known as Mashiach bar/ben Ephraim, is a Jewish messiah from the tribe of Ephraim and a descendant of Joseph. (Schochet, Rabbi Prof. Dr. Jacob Immanuel. “Moshiach ben Yossef”)

 

How did Isaiah foresee a “Davidic descendant” as part of the Latter-day restoration?

What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse? Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power.” (Doctrine and Covenants 113:3-4) To better recognize the Davidic line, let us go back in time. Jesse’s youngest son was named David. In obscurity during his childhood, he was ordained as the king of Israel. Yet he continued to be a shepherd; surely, he was a good shepherd. Born at Bethlehem he was promised by God that his seed would bring the King of Kings, the Messiah—also to be known as the Good Shepherd. “I am the good shepherd: The good shepherd giveth his life for the sheep.” (John 10:11) The ancient David proved himself politically, militarily, and spiritually. Despite his sinfulness later in his life, Israelis still sing about the old David, King of Israel, awaiting a new Davidic descendant. Virtually every Bar Mitzvah celebration is enhanced by singing to the Jewish lad being honored, “David, Melech Israel.” He is treated as an expected David, one that should come in latter-days, out of obscurity, to reestablish a righteous kingdom. Members of the Church of Jesus Christ of Latter-day Saints feel that the Davidic prophecies began to be fulfilled when the Davidic kingdom was partially restored in the meridian of time with the coming of Jesus of Nazareth. They do expect the rest of the fulfillment to come later.

 

How can I recognize the latter-day David when he arrives?

In considering the words of Jeremiah, Ezekiel, and Hosea, the Jewish expectation of a latter-day David seems to include a person similar to the ancient David in addition to the Davidic Messiah, the King of Kings. He may also come out of obscurity. “But they shall serve the LORD their God, and David their king, whom I will raise up unto them.” (Jeremiah 30:9) “And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.” (Ezekiel 34:24) “Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.” (Hosea 3:5) As ancient events are a kind of pattern for the future, the latter-day David may be like the ancient David. He probably will prove himself politically, militarily, and spiritually. The people may then want to proclaim him a King. However, he will not likely accept that kingship. Although honored as a prince or a noble person, he will introduce and bear witness of the LORD, the King of Kings, who came to earth in the meridian of time and will return in these latter days.

 

How do several scriptures refer to the “Stem?”

Three scriptures, (Isaiah 11, 2 Nephi 21, and Doctrine and Covenants 113) refer to the “Stem.” “Who is the Stem of Jesse spoken of in the 1st, 2d, 3d, 4th, and 5th verses of the 11th chapter of Isaiah? Verily thus saith the Lord: It is Christ. (Doctrine and Covenants 113:1-2) Using an olive tree as the object of comparison leads us to remember that olives trees are in a sense, non-deciduous, they are evergreen and do not lose their leaves in winter. They have no “trunk.” They are the ROOT, (more of the olive tree is below the ground than above). The root grows into the STEMs, that give the fruit. The shoots or RODs come from the below-ground roots. Eventually they intertwine into the above-ground roots. The Prophet Joseph Smith is revealing that the Messiah and His two servants are keys to the restoration of all things. As one of these servants is still unknown, there is a strong reasoning that the restoration is still going on, it is in the hands of the Messiah, the STEM and His servants, the ROOT and the ROD.

 

How will Jesus’ Millennial Reign be a new Paradise?

“Jehovah’s coming to reign on the earth will see an entire transformation of the earth and its inhabitants. Those who survive the destruction of the wicked that marks the end of the world will live in conditions perhaps similar to ones seen in near-death experiences of heaven, although admittedly it is heaven’s lower levels that are most often seen. The millennial age will be joyous: “Jehovah is comforting Zion, bringing solace to all her ruins; he is making her wilderness like Eden, her desert as the garden of Jehovah. Joyful rejoicing takes place there, thanksgiving with the voice of song” (Isaiah 51:3). Harmony will prevail among men and beasts (Isaiah 11:6–9).” (Isaiah Explained, Avraham Gileadi, Chapter 10)

 

What more can I anticipate about the Gathering and Reunion of the family of Israel?

We recognize how “historical prophecy” seems to repeat itself. In Biblical times around 924 B.C. E., Israel’s ten northern tribes separated from the southern tribes of Judah and then disappeared after being taken to Mesopotamia about 200 years later. Those “two houses of Israel” have never reunited. However, as King David brought together the northern and southern tribes (2 Samuel 5:1–5), consider Isaiah’s prediction that an end-time David, a descendant of ancient David, God’s servant, will “raise up the tribes of Jacob and restore Israel” (Isaiah 49:6). At that time, all of Israel’s tribes return from dispersion to their promised lands in an exodus from the four directions of the earth (Isaiah 11:10–16; 43:1–8; 49:9–12, 22; Hosea 3:5). Ezekiel also predicts: “Behold, I will take the people of Israel from among the heathen where they have gone, and I will gather them on every side and bring them into their own  land. And I will make them one nation in the land upon the mountains of Israel, and one king shall be a king to them all. And they shall no more be two nations, neither shall they be divided into two kingdoms any more at all . . . And they shall dwell in the land I gave Jacob my servant, in which your fathers dwelt; and they shall dwell therein, they and their children and their children’s children forever. And my servant David shall be their prince forever. (Ezekiel 37:21–22, 25).

 

What can I do to prepare for this ultimate gathering and the Lord’s return?

As descendants of Abraham, Isaac, and Jacob we must attain the spiritual elevation of our ancestors as a people, able to walk and talk with God and able to host heavenly beings. Isaiah predicts that will indeed happen. Being worthy to follow God’s end-time servants, we will be a nation of God’s people and compared to known history we will be “born in a day,” God’s Judgment Day. (Isaiah 66:7–9) We must think like and thus prepare for the coming of our Savior to reign on the earth (Isaiah 52:8–12; 59:18–20). “Jehovah’s coming to reign on the earth will see an entire transformation of the earth and its inhabitants. Those who survive the destruction of the wicked that marks the end of the world will live . . . The millennial age will be joyous: “Jehovah is comforting Zion . . . Harmony will prevail among men and beasts (Isaiah 11:6–9).” (Isaiah Explained, Avraham Gileadi, Chapter 10) “And in that day thou shalt say: O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; He also has become my salvation. Therefore, with joy shall ye draw water out of the wells of salvation.” “’ . . . Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.” (Isaiah 12:1–3, 6).

 

Where do I go to learn and prepare for this glorious time?

An integral part of understanding Isaiah’s messages and his layering of prophecies-within-prophecies is his use of symbols and imageries. Other Prophets have done and still do this. In addition to literal meanings, is an example; the term “mountain” can mean “nation.” In that sense, “(Babylon) I will make thee a burnt mountain.” (Jeremiah 51:25) However, the image of a “stone cut out of a mountain without hands,” “. . . became a great mountain, and filled the whole earth.” (Daniel 2:35, 45). Remember, the House of the Lord, the Temple, centers on the altar of atonement, anciently the altar had to be uncut, natural stone, formed by no man’s hands – because it represents His atonement for us. HE did it for us. Using a synonymous parallel, Isaiah establishes the image of a “mountain” for all nations and people (Isaiah 13:4; 64:1–3). Just as “mountains” and “hills” may mean “nations” or “kingdoms,” Isaiah, uses “forests” and “trees” that may mean “cities” and “people.” After all, still in Hebrew, a tree is likened to a person with a spirit. We are comfortable with the terms tree of knowledge and tree of life. Isaiah extends that imagery with those who rebuild are “called oaks of righteousness, planted by Jehovah for his glory” (Isaiah 61:3–4). The ushering in of the millennial age will be a time of great joy for God’s people, for those who prove loyal until Jehovah comes on earth to reign: And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation. Therefore, with joy shall ye draw water out of the wells of salvation.” “Cry out and shout, thou inhabita ntof Zion: for great is the Holy One of Israel in the midst of thee.” (Isaiah 12:1–3, 6).

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2024 Study Summary 9: “HIS NAME SHALL BE CALLED . . . THE PRINCE OF PEACE” https://www.israelrevealed.com/2024-study-summary-9-his-name-shall-be-called-the-prince-of-peace/ https://www.israelrevealed.com/2024-study-summary-9-his-name-shall-be-called-the-prince-of-peace/#respond Tue, 27 Feb 2024 03:22:44 +0000 https://www.israelrevealed.com/?p=23049 2 Nephi 11–19

“HIS NAME SHALL BE CALLED . . . THE PRINCE OF PEACE”

 

2 Nephi 11. Jacob saw his Redeemer—The law of Moses typifies Christ and proves He will come. About 559–545 B.C.

 

2 Nephi 12. Isaiah sees the latter-day temple, gathering of Israel, and millennial judgment and peace—The proud and wicked will be brought low at the Second Coming—Compare Isaiah 2. About 559–545 B.C.

 

2 Nephi 13. Judah and Jerusalem will be punished for their disobedience—The Lord pleads for and judges His people—The daughters of Zion are cursed and tormented for their worldliness—Compare Isaiah 3. About 559–545 B.C.

 

2 Nephi 14. Zion and her daughters will be redeemed and cleansed in the millennial day—Compare Isaiah 4. About 559–545 B.C.

 

2 Nephi 15. The Lord’s vineyard (Israel) will become desolate, and His people will be scattered—Woes will come upon them in their apostate and scattered state—The Lord will lift an ensign and gather Israel—Compare Isaiah 5. About 559–545 B.C.

How can I distinguish a prophet?

Prophets are holy, worthy men who see and listen to the Savior, the Son of God, then teach us His counsel so that we can gain heavenly experience to return to the Father. Consider that what Prophets teach is in harmony with all the true Prophets throughout time. “And now, Jacob spake many more things to my people at that time; nevertheless only these things have I caused to be written, for the things which I have written sufficeth me. And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words.” (2 Nephi 11:1-3)

 

How does Nephi in the Book of Mormon relate to the biblical Prophet Isaiah?

One of the reason Nephi rejoices in the words of Isaiah is because they brought a vivid memory of Nephi’s homeland. Comparing the geographical consideration of the ancient Holy Land and the new Promised Land is a way to emphasize an all-encompassing testimony of the Lord. In ancient times, the word of the Lord came from the “tops of the mountains,” Jerusalem, where the tribe of Judah and the prophets of Israel lived. These mountains create a backbone of the country of Israel. In fact, the land of Israel has mountains from its northern to its southern borders. It is a mountain range that is “everlasting.” In latter times, the word of the Lord comes from the “tops of the mountains,” Salt Lake City, where the prophets and leadership of the Lord’s kingdom and the tribe of Joseph are presently situated. The Ute Indians used the word Utah to denote the “tops of the mountains.” It is also the only other range of mountains that extends from the northern to the southern borders of the land. It is also called the “land of everlasting hills.” Judah and Utah even sound linguistically similar. There is an Arab village close to Hebron that is called Yatta. An old synagogue of the first century was found there with characteristics of Levitical use. Some even suggest it to be the wilderness area of “Judah” where John the Baptist (a Levite) might have lived.

 

How personal to me are God’s names (among many) of “Eternal” and “Everlasting”?

The blessings of the “everlasting hills” have affected, are affecting and will continue to affect all the world. “The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.” (Genesis 49:26) “And the boundaries of the everlasting hills shall tremble at their presence.” (Doctrine and Covenants 133:31) “Everlasting is also used to signify the eternal, lasting, and enduring nature of some particular thing. For instance: the ‘everlasting covenant’ (D. & C. 1:15), ‘the everlasting gospel’ (D. & C. 36:5), ‘songs of everlasting joy’ (D. & C. 45:71), ‘an everlasting inheritance’ (D. & C 57:5), ‘the everlasting hills.’ (D. & C. 133:31.)(Mormon Doctrine, Bruce R. McConkie, Pg.243)

 

How does “looking up” teach me about the depths my Savior descended for me?

Isaiah, who knew the mountains of Judah, also knew the Lord, and combined the majesty of both in teaching us about the Savior. “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Isaiah 52:7) Looking at the sacred event that redeemed us from the sins of life, bruises of experience, captivity of conscience, blindness of bigotry, hurt of hearts broken, poverty of stinginess and the imprisonment of self pity, we are drawn to the Mount of Olives. Two thousand years ago, He sank below all things, experiencing deeper depths than we would ever reach so that we would never have to. Bleeding from every pore of His body, he was stained for us. How beautiful upon the Mount of Olives are the feet of Him who brings good tidings. Good tidings are the “good news,” the gospel of joy. Isaiah wrote the words of the Savior’s testimony seven hundred years before the Savior would speak them. “The spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;” (Isaiah 61:1) “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised . . .” (Luke 4:18)

 

How does white clothing represent forgiveness?

Although the principle of “one atoning for our sins” in Judaism has diminished over the years, one day every year is set aside as the Day of Atonement, Yom Kippur. “The tenth of the Hebrew month of Tishrei is Yom Kippur, a day of fasting and prayer for all Israel, a day which has been significant to Jews throughout the ages. The Day of Atonement is the last of the ten days of penitence which begin with Rosh Ha-Shanah (biblical New Year) and is the climax of the repentance and soul-searching incumbent on every Jew during this period.” “Perhaps the most beloved ritual of the Day of Atonement, Kol Nidrei is . . . chanted before sunset as the . . . worshipers are wrapped in tallitot (prayer garments) and some even robed in white gowns (kitels).” (Encyclopedia Judaica Jr.) Religious Jews pray for the restoration of the temple before and after every meal as well as at every burial and burial site visit. Their placing of little stones on the grave marker may be a gesture “rebuilding the Temple.” Members of the Church of Jesus Christ of Latter-day Saints have restored temples and every session starts with a return to the creation account. Remember, the biblical Hebrew word for repent is LaShuv which means to start over or return.

 

What promise did God give to the Jews about their erstwhile temple?

Before 1967, when Jerusalem became open for Jews, the Jewish congregant’s response after every prayer was “Next year in Jerusalem.” Since Jerusalem has once again become the capital of Israel, the home of the once “House of the Lord,” prayers end with the response, “Next year in Jerusalem-rebuilt.” This is an expression of rebuilding the temple in the mountains of Judah. “And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.” (Isaiah 2:3) “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.” (Malachi 3:1) “I am Jesus Christ, the Son of God; wherefore, gird up your loins and I will suddenly come to my temple. Even so. Amen.” (Doctrine and Covenants 36:8)

 

What remnant reminders are still echoed for those awaiting their Temple?

How beautiful upon the mountains of Judah and Joseph are the feet of Him who brought salvation to all of us! How beautiful are the garments of them that are worthy to bow at His feet. Jews use garments to remind them of ancient temple rituals. The garment is called a ‘Tallit’ and it has four sets of Zizit (strings), with a sum of 613-knots and strings that are reminders of the binding covenants. “According to the Bible, God commanded the Jews to wear fringes on the corners of their garments as a reminder of the Lord’s commandments: ‘And it shall be unto you for a fringe that ye may look upon it and remember all the commandments of the Lord’ (Numbers 15:39). This fringe is called zizit.” “The tallit is usually white and made either of wool, cotton, or silk . . . Although the ordinary tallit is worn only in the synagogue, strictly observant Jews wear the tallit katan (small tallit) under their upper garments the whole day.” (Encyclopedia Judaica Jr.) In many Jewish weddings, a special white garment is worn called the Kitel. Temple attending members of the Church of Jesus Christ of Latter-day Saints will recognize the following Jewish quotes; “In Ashkenazi tradition it is not just the bride who wears white on her wedding day. The groom, too, stands under the canopy wearing his white kitel, or robe, over his wedding finery. The day of their marriage is a solemn one for the bride and groom. They pray that their past sins will be forgiven and they can start their life together afresh. The white of their clothing symbolizes the purity and the forgiveness of sin for which they are hoping. For this reason a similar garment is used to clothe the dead for burial. The kitel therefore also serves to remind the wearer of how brief life is, and of the necessity for atonement.” “The kitel is traditionally worn on those important occasions when the Jew is concerned with such thoughts. It is worn during prayer services on Rosh Ha-Shanah and Yom Kippur; at the seder on Passover eve; by the hazzan (one who leads prayer) on the eighth day of Sukkot (deliverance festival in fall) when the prayer for rain is recited and the first day of (Pesach) Passover (deliverance festival in spring) during the prayer for dew.” (Encyclopedia Judaica Jr.)

What was Isaiah’s determination in writing to us?

Isaiah’s writings have one purpose . . . to bring us to home to the Lord. His writings have been found in the 2000-year-old Dead Sea Scrolls. They are the oldest Biblical texts ever found in Hebrew. When compared to the texts of Isaiah in the Book of Mormon, the veracity of his Bible texts is confirmed . . . because the Book of Mormon texts come from older manuscripts, metal plates from Jerusalem, dating 2600 years ago. Other metal plates with scripture verses have been found in Jerusalem, substantiating the Book of Mormon technology. In biblical times, at the House of the Lord, the ancient Temple, there were great “feasts” that centered around the proper and meticulous ritual of sacrifices. Even in modern times, the subject of sacrifice connects with Temples. “The Hebrew term for sacrifice, korban, is from a root meaning ‘to draw near,’ and originally denoted that which was brought near, or offered, to God. It is also possible that the term signified ‘that which brings man near to God’ and, indeed, a late Aggadic (traditional) source interprets sacrifices in this sense.” (Encyclopedia Judaica Jr.) Where could be a better place than going to the mountain of the Lord’s house and drawing near to Him. His house is the temple, an “Ensign to the nations?”

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2024 Study Summary 8: “HOW GREAT THE PLAN OF OUR GOD” https://www.israelrevealed.com/2024-study-summary-8-how-great-the-plan-of-our-god/ https://www.israelrevealed.com/2024-study-summary-8-how-great-the-plan-of-our-god/#respond Tue, 20 Feb 2024 03:29:58 +0000 https://www.israelrevealed.com/?p=23038 2 Nephi 6–10

“HOW GREAT THE PLAN OF OUR GOD”

2 Nephi 6. Jacob recounts Jewish history: The Babylonian captivity and return; the ministry and crucifixion of the Holy One of Israel; the help received from the Gentiles; and the Jews’ latter-day restoration when they believe in the Messiah. About 559–545 B.C.

2 Nephi 7. Jacob continues reading from Isaiah: Isaiah speaks messianically—The Messiah will have the tongue of the learned—He will give His back to the smiters—He will not be confounded—Compare Isaiah 50. About 559–545 B.C.

2 Nephi 8. Jacob continues reading from Isaiah: In the last days, the Lord will comfort Zion and gather Israel—The redeemed will come to Zion amid great joy—Compare Isaiah 51 and 52:1–2. About 559–545 B.C.

2 Nephi 9. Jacob explains that the Jews will be gathered in all their lands of promise—The Atonement ransoms man from the Fall—The bodies of the dead will come forth from the grave, and their spirits from hell and from paradise—They will be judged—The Atonement saves from death, hell, the devil, and endless torment—The righteous are to be saved in the kingdom of God—Penalties for sins are set forth—The Holy One of Israel is the keeper of the gate. About 559–545 B.C.

2 Nephi 10. Jacob explains that the Jews will crucify their God—They will be scattered until they begin to believe in Him—America will be a land of liberty where no king will rule—Reconcile yourselves to God and gain salvation through His grace. About 559–545 B.C.

 

How important was being “carried away,” or “set apart?”

In the chapters being studied, we read that Jacob is consecrated by his brother. Jesus is our Eldest Brother, He sets us apart, consecrates us to the Father and becomes our King and Protector. “(The word) Herem in Hebrew, means banned or set apart. The term is applied in various ways: 1.) Articles consecrated to God were sacred, irrevocably, and in the highest degree. They could not be redeemed or put to any other use and were forbidden, Herem, to the community. 2.) An idolatrous Israelite was Herem. He and all his possessions were to be destroyed. The idolatrous enemy was also to be destroyed, as they were a threat to the purity of the Israelite’s faith. The intention of Herem was to protect Israel against the influence of a debased way of life. ‘. . . lest they lead you into doing all the abhorrent things they have done for their gods . . .’ (Deuteronomy 20:18). During the conquest of Canaan, Joshua always issued proclamations inviting the nations to choose peace and abandon idolatry. Jericho refused and was destroyed. The Gibeonites, fearing the same fate, chose peace, gave up idolatry and became servants, the ‘hewers of wood and drawers of water’ for the sanctuary (see also Gibeon). 3.) Herem is also the word used for excommunication, the separation of individuals or a group as punishment for forbidden behavior. Ezra the scribe, one of the leaders who restored communal life in desolate Judea when the exiles returned from Babylon (about 450 B.C.E.) was among the first to use this Herem. It was invoked as a punishment to force obedience to communal authorities and was used most by Ezra to root out intermarriage. Niddui (a lighter type of Herem) consisted of isolating the offender from the community which then held him in enforced contempt for a period of not less than thirty days. He had to live in confinement with only his family; no outsider could greet him, eat or drink with him. He could not be included in a Minyan (quorum) of ten men required for prayer. Niddui was announced by the rabbinical court. The more severe Herem was proclaimed in the synagogue, either before the open Ark or while holding a Torah scroll. The Shofar (ram’s horn) was sounded, and a warning was issued, with a plea for the welfare of the faithful. All those present held candles which they put out after the excommunication was declared.” (Encyclopedia Judaica Jr.)

 

How valuable is comparing “carried away,” to being “acquired” or “returned?”

Kiddushin is a legal act of acquisition of the bride by the groom: by handing over an object of value (usually a simple ring) to the bride in the presence of two witnesses and reciting the formula, ‘Behold you are consecrated unto me with this ring according to the law of Moses and Israel,’ the groom signifies his intent to reserve the bride exclusively to himself, and by accepting the ring the bride signifies her consent.” “The most famous Nazirites in Jewish history — Samson and Samuel — were consecrated as such by their parents from the moment of their conception, with the intention that they remain Nazirites all their lives.” (Encyclopedia Judaica Jr.) The scattering and gathering of Israel are models of repentance and forgiveness. The contrast of Israel with the Gentiles is another model of repentance. Nowadays, to the Jews, there is a new concept of Hasidei Ummot Ha’olam, righteous gentiles. It is a beginning of the concept of being “saved” or “gathered” by Gentiles. “Migration, wandering from place to place, has been one of the major components of Jewish history, for since the time of the Patriarchs the ‘wandering Jew’ has suffered from a lack of territory, government, and defense. Major Jewish migrations in search of favorable living conditions and in flight from harassment, persecution, and expulsion, include the Exodus from Egypt, the Babylonian exile, Jewish settlement outside Erez Israel during the Second Temple period, the dispersion under the Roman and Near Eastern empires after the destruction of the Second Temple. The scattering of Jews throughout the Christian and Islamic states, culminating in the expulsion from the Iberian Peninsula in 1492 and their settlement in the New World since the early stages of the European colonization, a process that greatly accelerated in the latter half of the 19th century. Throughout the period of the Diaspora, small numbers of Jews made their way back to Erez Israel, the land promised them in covenant with their God.” (Encyclopedia Judaica Jr.)

 

What is a helpful definition of “repent?”

Some of the names of the Lord and words that represent the Savior’s mission and atonement include: Deliver: (2 Nephi 6:17, 7:2); Redeem: (2 Nephi 7:2); Comfort, Comforteth: (2 Nephi 8:3, 12); Light: (2 Nephi 8:4); Judgement, Judge: (2 Nephi 8:4-5); Salvation: (2 Nephi 8:5-6) To receive His personal atonement we are invited constantly to confess and to repent. The Hebrew word to repent is LaShuv and includes the meanings of to turn, to return, to go back, and to start again. “. . . the two confessions Ashamnu and Al-Het were introduced into the prayers for the Day of Atonement (Yom Kippur) which is a special occasion for repentance and forgiveness. However, even when a sinner has done all these things, his repentance is still not final until he has been exposed to the same temptation and withstood it. Of course, he should not deliberately put himself on that spot again.” “Repentance in Hebrew is known as teshuvah, which literally means “return,” and signifies a return to God.” “An opportunity for salvation would be given Israel by their merciful God: ‘Turn to Me with all your heart, and with fasting, and with weeping, and with lamentation’ (Joel 2:12). Repentance will bring forgiveness and the Lord will turn His terrible wrath on the exilers of His people and the plunderers of His Temple:” (Encyclopedia Judaica Jr.)

How can “less” be “more?”

In the New Testament we read that Jesus’ life was about 12,053 days long. Yet, there is only an account of 31 of those days recorded in the New Testament. What did the writers choose to report? The more significant events, doctrine, prophecies, miracles and testimonies were included for our benefit. Maybe, much like the Book of Mormon prophets, they wrote “a hundredth part.”

 

  • Testimonies that testify of Christ, especially in a local context. And now there cannot be written in this book even a hundredth part of the things which Jesus did truly teach unto the people;” (3 Nephi 26:6)

 

  • Use the Lord’s spirit to help us choose what to report. You could consider, evencreating several entries, then choose as directed. Wherefore, I chose these things,to finish my record upon them, which remainder of my record I shall take from theplates of Nephi; and I cannot write the hundredth part of the things of my people.”(Words of Mormon 1:5)

 

  • We also learn from contrasting views. The “profiles” (80-100 pages) might be compared to the “large plates,” and the “summarized” (phase-2), 8-9 pages) might be compared to the “small plates.” The smaller version could be the future generation’s poignant spiritual understanding and guideline. “And a hundredth part of the proceedings of this people, which now began to be numerous, cannot be written upon these plates; but many of their proceedings are written upon the larger plates, and their wars, and their contentions, and the reigns of their kings.” (Jacob 3:13)

 

  • Reveal the fulfillment of promises. And the Lord spake unto Ether, and said unto him: Go forth. And he went forth, and beheld that the words of the Lord had all been fulfilled; and he finished his record; (and the hundredth part I have not written) and he hid them in a manner that the people of Limhi did find them.” (Ether 15:33)

 

  • Reveal what made the event extra-ordinary. I have found that the better histories report on the WHAT, HOW, WHEN, WHERE, and WHO, in such a way that the WHY is revealed. And there had many things transpired which, in the eyes of some, would be great and marvelous; nevertheless, they cannot all be written in this book; yea, this book cannot contain even a hundredth part of what was done among so many people in the space of twenty and five years;” (3 Nephi 5:8)

 

A mathematic review of the events of Jesus’ life seems to give us a key to understanding the purpose of the scriptures, namely, teaching us the atonement. Jesus’ 1st 30 years (18 events); 1st year ministry (18 events); 2nd year ministry (27 events); 3rd year ministry (150 events, 75 occurred in the last days/hours/moments).

 

How do His names have meaning, a way of illuminating the atonement?

 

ADVOCATE

ALMIGHTY

ANCHOR

ASHES

AXE

BANNER

BEAUTIFUL

BEGGAR

BEGOTTEN

BELOVED

BLOOD

BODY

BOUGH

BRANCH

BREAD

BREAD OF LIFE

BRIDE

BRIDEGROOM

BRIGHT STAR

BRIGHTNESS

BUCKLER

CAPTAIN

CHILD

CHRIST

CLOTH, NEW CLOTH

CORNER STONE COUNSELOR

COVER, COVERT

CRAFTSMAN

(CARPENTER)

CREATOR

DIVINE SON

DOOR

EXEMPLAR

FATHER

FIRSTBORN

FORGIVENESS

FOUNDATION

FOUNTAIN

GLORY

GOD

GOOD SHEPHERD

GOODNESS

GRACIOUS

GREAT

GREATEST

HEAD

HELP

HIDING PLACE

HIGH TOWER

HOLY ONE

I AM

IMMANUEL

JEHOVAH

JOY

JUDGE

KEY

KING

KING OF

RIGHTEOUSNESS

LAMB

LAW GIVER

LAW

LAWYER

LEAST

LIFTER

LIGHT

LIVING WATER

LORD

LORD OF HOSTS

LORD OF THE SABBATH

MASTER

MEDIATOR

MERCIFUL

MERCY

MESSENGER

MESSENGER OF

COVENANT

MESSIAH

MIGHTY

MORNING STAR

NEW WINE

OLD WINE

ONLY BEGOTTEN

PRINCE

RABBI

REDEEMER

REFUGE

RESURRECTION

RIVER

ROCK

ROD

SALVATION

SAVIOR

SERVANT

SHADE, SHADOW

SHEPHERD

SHIELD

SIGHT

SON

SON OF DAVID

SON OF GOD

SON OF MAN

SPRING

STEM

STONE

STRENGTH

SUN

TRIED STONE

TRUTH

WATER

WINE

WORD

 

What do I perceive as “resurrection?”

The concept of resurrection in Judaism is a fading and sometimes a forgotten principle. “Jewish theology, as opposed to Jewish philosophy, has no clear doctrine on the relationship between body and soul. Some Talmudic rabbis did not consider views on such a purely theoretical subject important; rather, they focused their interest on the practical question of the resurrection of the body, and God’s future judgment. Other sages did speculate on the subject.” “The whole subject of afterlife is not explicitly stated in the Bible and many scholars are of the opinion that belief in afterlife was adopted by Jews during the Babylonian exile after the destruction of the First Temple when they came into contact with eastern religions such as Zoroastrianism. Traditional believers claim that there are ‘hints’ to future life in the Torah, such as the verse ‘Then Moses and the Israelites sang this song’ (Exodus 15:1). The Hebrew word for ‘sang’ is in the future tense and the sages took this to mean that Moses and the Israelites will sing in the future, that is, in the world to come.” “The unity of the Jewish nation was considered an historic and spiritual concept, in addition to being a social reality. All generations of Jews (including converts to Judaism) were viewed as having been present at Mount Sinai and sharing in the responsibilities of the covenant with God. Likewise, the righteous of all generations will be reunited at the time of the resurrection of the dead during the messianic period. This concept of and shared fate is referred to often in the Talmud with the terms Kelal Yisrael and Keneset Yisrael.” (Encyclopedia Judaica Jr.)

 

How is the “Gathering of Israel” a metaphor for resurrection?

Look how (Ezekiel 37), teaches the concept of resurrection and gathering in the same metaphors. A powerful metaphor in the scriptures is the word “ruah.” As mentioned in previous lessons, the word “Ruah” means wind, breath and spirit. Ruah Elohim is the spirit or breath of God. “Flesh is the term used in the Bible to distinguish mortal man from God. The Hebrew word for flesh, Basar, is contrasted with the Divine Spirit, Ru’ah, with which man is temporarily endowed. Thus: ‘My spirit shall not abide in man forever, for that he is also flesh; therefore shall his days be a hundred and twenty years’ (Genesis 6:3). The Talmud and Midrash refer to man as Basar va-Dam (‘flesh and blood’) to indicate his mortality as against the eternity of God.” “Ruah ha-Kodesh (holy spirit) is often used as a synonym for prophecy. However, according to some rabbis, unlike prophecy, there are some types of ruah ha-kodesh which also can be attained by doing good deeds.” “The Talmudic rabbis thought the body to be separable, in a sense, from the soul. God breathed the soul into the body of Adam (Genesis 2:7).” (Encyclopedia Judaica Jr.)

 

How can I visualize the resurrection of true religion?

Ezekiel spoke of breath and of wind bringing life into a dead skeleton. As the sticks (ETZ- emot) of the body are clothed again with flesh and come alive, so shall the stick (ETZ) of Judah, the dead skeleton of a once true and living religion come together with the stick of Joseph, embodying the true religion and with the “breath” of the Lord, his spirit – a resurrection – a new life begins again. That new life will include a new sanctuary of the Lord. “. . . and the bones came together, bone to his bone . . . the sinews and the flesh came up upon them . . . and the breath came into them, and they lived . . . Son of man, these bones are the whole house of Israel . . . And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side And I will make them one nation Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.” (Ezekiel 37) The Bible is the “skeleton” of the true religion; the Book of Mormon is the “Flesh” of the true religion. Brought together they become the resurrection of true religion . . . never to die again, new and everlasting!

 

What happened when the reality of God was forgotten?

The term “Presence of God” is used in Judaism, yet the personal reality of God and His presence have also been forgotten or at least have become obscured. “The exact nature of this afterlife is the subject of great discussion in classical Jewish sources. All agree that after death the soul continues to live. The souls of the righteous enter paradise, or Gan Eden (Garden of Eden) as it is generally called. In that state ‘there is no eating or drinking no envy, hatred or competition but only this: that the righteous sit with crowns on their heads and delight in the splendor of God’s presence’ (Berakhot 17a, The William Davidson Talmud, (Koren – Steinsaltz). The souls of the wicked enter hell, or Gehinnom, as it is known, where they undergo purification before they too can enter paradise. The general view is that the stay in Gehinnom is not longer than 11 months and can only be permanent in the case of exceedingly wicked persons.” (Encyclopedia Judaica Jr.)

 

What are resonances of the “Presence of the Lord?”

Some time ago at a Bar Mitzvah celebration at the Western (Wailing) Wall, I observed a grandfather restraining his Bar Mitzvah grandson from retrieving the Torah Scroll out of the “Ark” until he had first knocked. The boy questioned the “knocking” procedure. The only explanation that his grandfather would give was that inside the Ark, behind the curtain, represented the “Presence of God.” The scrolls were “His Word,” and it was only polite to knock before entering. Inside the Ark were several Torah scrolls draped with beautiful cloths or enclosed in beautiful containers. Retrieving them is often accompanied by a gentle kiss on the scroll and a prayer utterance. This visual action is expressed in the words: “Wherefore, we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness.” (2 Nephi 9:14)

 

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2024 Study Summary 7: “WE LIVED AFTER THE MANNER OF HAPPINESS” https://www.israelrevealed.com/2024-study-summary-7-we-lived-after-the-manner-of-happiness/ https://www.israelrevealed.com/2024-study-summary-7-we-lived-after-the-manner-of-happiness/#respond Tue, 13 Feb 2024 02:50:58 +0000 https://www.israelrevealed.com/?p=23033 2 Nephi 3–5

“WE LIVED AFTER THE MANNER OF HAPPINESS”

2 Nephi 3. Joseph in Egypt saw the Nephites in vision—He prophesied of Joseph Smith, the latter-day seer; of Moses, who would deliver Israel; and of the coming forth of the Book of Mormon. About 588–570 B.C.

2 Nephi 4 Lehi counsels and blesses his posterity—He dies and is buried—Nephi glories in the goodness of God—Nephi puts his trust in the Lord forever. About 588–570 B.C.

2 Nephi 5The Nephites separate themselves from the Lamanites, keep the law of Moses, and build a temple—Because of their unbelief, the Lamanites are cut off from the presence of the Lord, are cursed, and become a scourge unto the Nephites. About 588–559 B.C.

How does an ancient Joseph prefigure a latter-day Joseph?

The account of ancient Joseph is truly a chiasma paralleled by the modern story of Joseph. It is also a prefiguring of the Savior’s mission. The lesson comes from Joseph’s life as he is chosen by his father and then rejected by his brothers. In slavery, his identity is unknown, yet he serves and saves those around him. Later, he serves and saves his brothers before identifying himself. The Book of Mormon connects the symbolism of the ancient Joseph with a latter-day Joseph.

 

What is a biblical way of giving blessings?

Ancient Joseph was blessed and was authorized by his father Jacob when Jacob laid his hands on Joseph’s head. “In the same way that priests lift their hands in blessing, so parents place their hands on the heads of their children when they bless them. (For example, in the Bible, Jacob blessed his grandsons, Ephraim and Manasseh, by placing his hands on their heads.) Placing the hands on another person is symbolic not only of transferring blessing but also of passing on authority. In Talmudic times, scholars received their rabbinic ordination through the symbolic act of placing of the hands (known as semikhah).” (Encyclopedia Judaica Jr.)

 

Who are forerunners of the “I Am” Messiah?

In modern Judaism, there is a powerful traditional and legendary history of Joseph and his future role. Some of these excerpts can give “modern Joseph” a little insight into what the Jews are still anticipating. “Based on the famous story of Joseph and his brothers, the Talmud warns against favoring one child over another . . . Jealousy is considered such a serious evil that it is mentioned in the Ten Commandments where the tenth commandment is an outright prohibition of envy: . . . the rabbis of the Talmud developed the philosophy that a truly rich man is one who is happy with his portion in life and does not envy others.” (Encyclopedia Judaica Jr.) “Continuing with Jewish tradition; “According to the Talmud, the Messiah will be a descendant of the House of David and will be preceded by a secondary Messiah, from the House of Joseph . . .” (Encyclopedia Judaica Jr.) That may be the explanation of when the Chief Rabbi, Avraham HaKohen Kook was appointed in Palestine in the 1920’s. Kook was asked if the Jews could now build the Temple (destroyed since year 70 A.D.). His response was that the priestly rights were gone and then he referred to the great 12th century rabbi Moses Maimonides who said, in effect, “We are waiting for a Messiah Ben-Joseph, to him will be given the keys of the gathering of Israel, he will restore Temple worship.” “Maimonides does a great job in condensing Jewish belief and expectation in the Messiah. The Jewish beliefs and expectations of the Messiah is wide and varied. Through the Talmud, and other writing we see the expectation of two Messiahs. One called Messiah Son of David, and the other Messiah Son of Joseph actually precedes the Messiah son of David and is killed in the battle of Gog and Magog. Messiah Son of David then asks the Lord to resurrect the slain Messiah Son of Joseph. The Babylonian Talmud refers to the relationship between these two Messiah’s.” (https://www.truthnet.org/The Messiah/4_Messiah_of_Judaism) “Abarbanel and Malbim, in their commentaries to the Prophets, treat the existence of Mashiach ben Yosef as a “kabbala” (tradition) known to Chazal from the prophets themselves. (See . . . Ezekiel 37:19.) In their opinion, he will be (as indicated by his name) from the tribe of Yosef, or at least from one of the ten “lost tribes”, who were exiled by Sancheriv. He will be instrumental in uniting the ten tribes with the rest of the Jews in exile, as well as uniting the Jews in exile themselves, and leading them in the final war leading to the Redemption, thereupon dying in battle.” (https://judaism.stackexchange.com/questions/ 13359/who-is-moshiach-ben-joseph-and-what-does-did-he-do)

 

How do the accounts of Joseph connect to the Savior?

The chiasma connects the ancient Joseph who saved his family, and they did not know who he was. A Latter-day Joseph is saving his brothers again, (more foreign aid goes to Israel from the U.S.A., the land of Joseph, than from all other countries combined) and they still don’t know that it is “Joseph.” In the meridian of times there was “One” who saved us all – and still most people don’t know it.

 

How can covenants become a shield to me?

There is an abundant amount of imagery still existing in Judaism that can be interpreted as referring to a personal shield or protector. Jews wear religious garments that have four markings, the knotted strings, on each corner of the Tallith. One of the fascinating things in Judaism is the repetitive keeping of customs even long after their meanings have faded. For example, when visiting the Western (Wailing) Wall, a remnant of the Jerusalem temple, you will see reminders of ancient temple worship. Men are on one side, women on the other. Head coverings are used and robes (Talith) often are placed on one shoulder and then another while certain words are recited. There is a sash (or “girdle”) tied with the bow on one side. Levites wear aprons. Some Jews still remove their shoes when approaching the Wall. Small pieces of paper are placed between the cracks of the old temple wall stones with names written on them, names of people who require special prayers and blessings. There is a minimum of ten who form a prayer circle (Minyan) so that prayers, readings of the scriptures and instructions can be done. Someone is always at hand to assist the person reading or reciting to use correct intonations and to follow proper clothing and recitation procedures.

 

What echoes still exist of true worship and anticipation of the Messiah?

Some practices have ceased, even though they were still in use just over a hundred years ago. One of those practices is reflected in the thousands of old nails protruding slightly out of the cracks in the wall. I asked an older religious man what they were. He said, “We don’t do that anymore, so I prodded, “What is it that we used to do and don’t do anymore!” He described them as the “sure nails” pounded into the wall to fasten sins in a sure place, people could leave their burdens and get on with life. Isaiah speaks clearly about this in five powerful verses in his twenty-second chapter. The term “house of David” honors him who purchased “Temple Square” and gathered the materials to build the “House of the Lord.” The sealing powers of the Lord are referred to as “he shall open” and “he shall shut.” The Romans nailed the hands and in the wrists to make the crucifixion stronger, nailed surely (that may be one of the unique things about Jesus’ crucifixion). The “Glorious throne of His Father’s House” means the Lord was willing to take the sins of all mankind upon Himself. We are blessed in that we can “fasten our sins” upon him. Apparently, in ancient times the congregants’ sins were symbolically collected, small sins were put in cups, larger sins in flagons (a larger metal or ceramic container for holding wine), so that they could be disposed of. Annually, at Yom Kippur (Day of Atonement), this was done by placing them on goat that was tied with a red ribbon and letting it escape out the Gate of Mercy, also known as the Gate of Forgiveness and the Gate Beautiful, to die on its own. Another goat would be sacrificed. That echoes the description of two cherubim on the Ark of the Covenant who were called Mercy (Rahamim) and Justice (Zedek) – mercy being a feminine word and justice being a masculine word.

 

How is the Savior pre-described in the Old Testament?

“And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the LORD hath spoken it.” (Isaiah 22:21-25)

 

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2024 Study Summary 6: “FREE TO CHOOSE LIBERTY AND ETERNAL LIFE, THROUGH THE GREAT MEDIATOR” https://www.israelrevealed.com/2024-study-summary-6-free-to-choose-liberty-and-eternal-life-through-the-great-mediator/ https://www.israelrevealed.com/2024-study-summary-6-free-to-choose-liberty-and-eternal-life-through-the-great-mediator/#respond Tue, 06 Feb 2024 16:35:29 +0000 https://www.israelrevealed.com/?p=22982 2 Nephi 1–2

“FREE TO CHOOSE LIBERTY AND ETERNAL LIFE, THROUGH THE GREAT MEDIATOR”

 

2 Nephi 1. Lehi prophesies of a land of liberty—His seed will be scattered and smitten if they reject the Holy One of Israel—He exhorts his sons to put on the armor of righteousness. About 588–570 B.C.

2 Nephi 2. Redemption comes through the Holy Messiah—Freedom of choice (agency) is essential to existence and progression—Adam fell that men might be—Men are free to choose liberty and eternal life. About 588–570 B.C.

How typical is a final blessing of the father?

The Life of Lehi is a type and symbol of the plan of salvation. The long journey from Israel to the new promised land is like our mortal journey from pre-life to after-life. The dialogue, prayer and respect shared before Lehi’s death is very typical in Biblical and Jewish tradition. Consider how many Prophet-fathers gathered their families, taught and blessed them before their mortality ended. Abraham blessing Jacob (preceeding Esau), Jacob blessing Joseph, Joseph blessing his sons and Moses transferring his authority to Joshua are just a few examples.

 

What can I learn about fatherly authority?

“Numbers which describes Moses’ transfer of his authority to Joshua prior to his death. Joshua is told by God, through Moses, that in his capacity as leader of the Israelites, ‘he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim (seer tool) before the Lord.” “In literary tradition the Jewish People is one large family descended from Jacob, who was given the name ‘Israel’ in honor of his mysterious and victorious struggle with the angel of God. The different branches of this family are descended from the 12 sons born to Israel by his four wives. In biblical times the father was head of the family, the bet av or ‘house of a father,’ and owner of its property; he was its chief authority and was expected to show love and mercy to his family. His blessing carried legal weight in the distribution of family wealth and privilege.” (Encyclopedia Judaica Jr.)

 

What can I do to respect father’s wishes?

“According to Judaism, great respect must be paid to the dying and the dead, and nothing at all may be done to disturb or anger a dying person. All his wishes must be fulfilled even after he dies, so that he should not become upset because of uncertainty. Also, everything possible must be done to prolong his life even if there is only a slight chance of it succeeding. For this purpose, all the prohibitions of Jewish law, such as working on the Sabbath, for example, are suspended.” “An ancient tradition is to light a candle in the presence of a person nearing his end (known in Hebrew as a goses) to symbolize the flickering of the human soul and it is considered to be a great act of piety to stay with the goses to reassure him and be present at the departure of his soul. There is an old custom to encourage a dying man to confess his sins; however, this should not be done in the presence of women and children in order not to distress them and thus disturb the goses. All in all, Judaism does not see death as something to be terrified of; it must be accepted because it is inevitable, and everything must be done to enable the dying man to meet his death calmly.” “Before his death Jacob made Joseph swear to bury him in the ancestral vault in Hebron. After blessing his sons and grandsons, Manasseh and Ephraim, and predicting the ultimate return to Canaan, Jacob bestowed on Joseph a parting gift . . .” (Encyclopedia Judaica Jr.)

 

What is a Jew’s first and last religious utterance?

Even at Masada, the zealot leader, Eliezar ben Yair, spoke to his people and reminded them of their “pact” or covenant that they would rather die than serve under the Romans. Their credo was incorrect, yet the “before death speech” was in keeping with a “before death philosophical dialogue” common in Jewish culture. Also consider the numerous attempts to teach the Egyptians preceding the ultimate firstborn deaths and subsequent death in the Red Sea. Likewise, the instruction Jesus gave his closest associates, the Twelve, at the “Last Supper” preceded His inevitable death the next day. A religious Jew is taught – what will become a natural instinctive exercise – that his or her last words before death are a prayer. As the Shema is the first prayer taught to a Jewish child; so is the last prayer recited by a religious person before death; it has become the prayer which captures and expresses the beliefs and goals of the Jewish religion. The Shema Yisrael, or the Shema, is the central declaration of Judaism. It has become the prayer that expresses belief in the “singularity” of God, that is, in God’s oneness and incomparability. It is traditionally recited twice a day, as part of the morning (Shacharit) and evening (Arvit or Ma’ariv) services.

 

What words help to describe the Atonement?

As Father Lehi reviews the Plan of Salvation, he teaches about atonement. In Jewish philosophy two words are emphasized, Justice and Mercy. In Judaism it is often explained as “Elohim” standing for justice and “YHWH” (Jehovah – I Am) standing for mercy. “The exercise of mercy is an obligation for all Jews. By this it is meant that they must act with compassion and forgiveness towards all mankind and perform deeds of charity and kindness. This quality is an essential characteristic of God who is known as Rahum (‘Merciful’) and, in accordance with the tradition which sets as man’s goal the imitation of God: ‘As He is merciful, so be you merciful.’ Just as God is bound by His covenant of mercy with His people, so is the Jew bound by specific commandments to act mercifully to the oppressed, the alien, the orphan, the widow, and indeed, every living creature.” “The stress placed upon this quality is evident both in the many charitable institutions existing in Jewish communal life, and in the daily prayers which implore God to deal compassionately even with the undeserving man. Human beings are frail, imperfect creatures constantly open to error, and so they are totally dependent on God’s mercy.” “But God, as depicted by the rabbis, embodies a combination of justice and mercy, of strict judgment and lenient compassion. This combination of justice and mercy in God is represented by the two names of God — Elohim and YHWH. The former stands for justice and the latter for mercy. Though they may seem contradictory, one actually complements the other and, when there is a conflict between the two, God usually favors mercy.” (Encyclopedia Judaica Jr.)

 

How important are Mercy and Justice?

“Judaism demands of its judges this same balance, and the principle of mercy thus assumes extreme importance in the administration of Jewish law. The prophet Zechariah (7:9) put it: ‘. . . execute the judgment and show mercy and compassion every man to his brother.’” “The Hebrew word for justice is zedek, and indicative of Judaism’s attitude is the fact that another form of the same root zedakah, means ‘charity.’ For justice must be tempered with mercy and indeed the main attribute of God is His integration of justice and mercy. Yet another Hebrew word derived from the same root is zaddik, which means ‘righteous.’ The righteous man is one who is both just and merciful.” (Encyclopedia Judaica Jr.)

 

How significant is “going back?”

Lehi well understands the principles of “going back.” The Hebrew word is La-shuv (to turn – or repent). He takes his family “back” to the creation. In Judaism, some of the “learning of the Fathers” has been lost. There is a Jewish tradition (Agaddah) of a conflict in the creation process: “When the first man was to be created, says the Aggadah, God consulted the angels. Some favored his creation because of the love and mercy he would show; others were opposed — because of the falsehood and strife he would stir up. In the end, for reasons best known to Himself, the Holy One decided to create man.” “In their search for lessons on man’s place in God’s universe, the rabbis discussed at great length the biblical account of the creation of Adam, which is outlined above. Thus, for example, the Midrash observes that each newly created form of life ruled over what preceded it in the order of creation. Adam and Eve were thus created last in order that they should rule over all creation, and in order that they should be able to enter a banqueting hall that was waiting ready for them. In the words of the Midrash, ‘The matter may be likened to an emperor’s building a palace, consecrating it, preparing the feast, and only then inviting the guests.’ On the other hand, the rabbis taught that Adam was created last, so that if he should become conceited, he could be told: ‘The gnat was created before you.’” (Encyclopedia Judaica Jr.)

 

God and Satan – real persons?

Along with losing a clear personal identity of God, references to Satan as a personage have also largely disappeared from Jewish thought. Talmudic teachings include the following description: “In the Talmud, Satan is at times identified with the yezer ha-rah (the evil inclination), but he also assumes certain aspects of a fully personalized entity. Thus, he is the angel of death, or he is the tempter lying in ambush not only for Job but also for Abraham and all the biblical personalities. Or he is the accuser, ha-mekatreg, constantly waiting for man to sin so as to bring down upon him the wrath of God.” “Several references to Satan have found their way into the liturgy, for example the plea in the hashkivenu prayer of the evening service to ‘remove from us the enemy, pestilence . . . and Satan.’” (Encyclopedia Judaica Jr.)

 

How can I sense the fullness of the “Great Mediator?”

There to help us, sustain us, and bless us to return to our Father in Heaven are laws and ordinances planting covenants in our hearts that ultimately bind us to our Father in Heaven. The ancient Ark of the Covenant dating to Moses’ time at Mount Sinai, contains the laws written by the hand of God and reminds of His Firstborn Son, the Messiah. When he communed with the Prophet he stood or was seated between two “cherubim.” Jewish thought describes them as being named “Justice” and “Mercy.” (https://www.thetorah.com/ article/the-cherubim-their-role-on-the-ark-in-the-holy-of-holies)

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2024 Study Summary 5: “I WILL PREPARE THE WAY BEFORE YOU” https://www.israelrevealed.com/2024-study-summary-5-i-will-prepare-the-way-before-you/ https://www.israelrevealed.com/2024-study-summary-5-i-will-prepare-the-way-before-you/#respond Mon, 29 Jan 2024 23:20:58 +0000 https://www.israelrevealed.com/?p=22892 1 Nephi 16–22

“I WILL PREPARE THE WAY BEFORE YOU”

 

1 Nephi 16. The wicked take the truth to be hard—Lehi’s sons marry the daughters of Ishmael—The Liahona guides their course in the wilderness—Messages from the Lord are written on the Liahona from time to time—Ishmael dies; his family murmurs because of afflictions. About 600–
592 B.C.

1 Nephi 17. Nephi is commanded to build a ship—His brethren oppose him—He exhorts them by recounting the history of God’s dealings with Israel—Nephi is filled with the power of God—His brethren are forbidden to touch him, lest they wither as a dried reed. About 592–591 B.C.

1 Nephi 18. The ship is finished—The births of Jacob and Joseph are mentioned—The company embarks for the promised land—The sons of Ishmael and their wives join in revelry and rebellion—Nephi is bound, and the ship is driven back by a terrible tempest—Nephi is freed, and by his prayer the storm ceases—The people arrive in the promised land. About 591–589 B.C.

1 Nephi 19. Nephi makes plates of ore and records the history of his people—The God of Israel will come six hundred years from the time Lehi left Jerusalem—Nephi tells of His sufferings and crucifixion—The Jews will be despised and scattered until the latter days, when they will return unto the Lord. About 588–570 B.C.

1 Nephi 20. The Lord reveals His purposes to Israel—Israel has been chosen in the furnace of affliction and is to go forth from Babylon—Compare Isaiah 48. About 588–570 B.C.

1 Nephi 21. The Messiah will be a light to the Gentiles and will free the prisoners—Israel will be gathered with power in the last days—Kings will be their nursing fathers—Compare Isaiah 49. About 588–570 B.C.

1 Nephi 22. Israel will be scattered upon all the face of the earth—The Gentiles will nurse and nourish Israel with the gospel in the last days—Israel will be gathered and saved, and the wicked will burn as stubble—The kingdom of the devil will be destroyed, and Satan will be bound. About 588–570 B.C.

How does God use objects as one of the methods of communication?

With the restoration of revelation through living prophets, we can see the use and re-use of prophetic statements as well as prophetic tools such as the orb-like Liahona and the triangular-shaped Urim and Thummim. As the Liahona was described as a “ball,” it could be compared to the “echo” in the visual reminder of power and authority in many past monarchies – the “orb.” The word is still used in modern English denoting knowledge and source of guidance through information. There is an “ORB” described in several online statements, as an example. The shape and purposeful use of the Urim and Thummim will be discussed in an upcoming lesson.

 

What can I see from sea stories?

There are several “sea and storm stories” in the scriptures. Their meanings and lessons for us, nowadays, have a common connection. Noah is saved by the Lord, Enoch was saved by the Lord, Jonah was saved by the Lord, the Apostles on the Sea of Galilee were saved by the Lord. Nephi was saved by the Lord. Apparently, the lesson is, when “sinking,” remember, we will be saved by the Lord through His gift of the atonement. It suggests a spiritual contemplation of the term, “sinking to new heights.” Let us examine some instances. “And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.” (Genesis 7:23) “And it came to pass that when they were buried in the deep there was no water that could hurt them, their vessels being tight like unto a dish and also they were tight like unto the ark of Noah; therefore when they were encompassed about by many waters they did cry unto the Lord, and he did bring them forth again upon the top of the waters gain upon the top of the waters.” (Ether 6:7) “So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging. Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows. Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.” (Jonah 1:15-17) “And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us: we perish. And he saith unto them, Why are ye fearful, O ye of little faith. Then he arose, and rebuked the winds and the sea; and there was a great calm.” (Matthew 8:24-26) “And it came to pass after they had loosed me, behold, I took the compass, and it did work whither I desired it. And it came to pass that I prayed unto the Lord; and after I had prayed the winds did cease, and the storm did cease, and there was a great calm.” (Nephi 18:21)

 

What lessons of the “waters” come from land-faring Jews?

“He maketh the storm a calm, so that the waves thereof are still the waves thereof are still.” (Psalms 107:29) “Though the Israelites were not really a seafaring nation, the Bible is full of references to the sea and ships, and in the Book of Jonah, one of the main parts of the story takes place at sea when the hero is thrown overboard in the hope of stopping a storm.” “During the Middle Ages Jews became less involved in the actual owning and sailing of ships but remained active as sea merchants and brokers. Jews were known for producing nautical instruments and maps. Abraham Zacuto invented the astrolabe and drew up nautical tables that were invaluable to sailors. Christopher Columbus is thought by some to have been a Marrano (secret Jew) and his interpreter certainly was Jewish. In England a Marrano, Simon Fernandez, was chief pilot to Sir Walter Raleigh.” (Encyclopedia Judaica Jr.)

 

What have recent discoveries revealed about writing methods?

There is at least one case of thin metal sheets being fastened together as a scroll found in the Dead Sea Scroll collection. The sheer weight and difficulty in handling this type of text storage limited its use. “In ancient times all books were scrolls. Those used for holy purposes were written on animal skin; others were made from tree bark, parchment, and similar materials. The Talmud and Midrash speak often of scroll-books. We read that the high priest on the Day of Atonement read from a scroll during the Temple service and then rolled it up. There is no mention in the Talmud of books with folded pages.” “Recently, archaeological discoveries, such as the Dead Sea scrolls, have once again revived Christian interest in the investigation of ancient texts.” (Encyclopedia Judaica Jr.)

 

What methods of recording and archiving exist in ancient writings?

In reviewing history, let’s consider at least some types of technology for recording texts that became a library. Writing on leather is an ancient method. As more space was needed for added texts, additional leather was sewn onto the existing scroll. One of the Dead Sea Scrolls, Isaiah, is about twenty-seven feet long! These scrolls are usually fastened to a stick at each end for better handling, rolling open and shut, and for stability in storage. Writing on metal plates required the processing and preparing of sheets of gold, brass, or copper. They would be fastened with a ring like a modern-day binder. It is less likely to be able to simply add a few perfectly sized metal pages after the initial production. That means the scribe must determine approximately what he will include. “And if our plates had been sufficiently large, we should have written in Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye would have had no imperfection in our record.” (Mormon 9:33) “But whatsoever things we write upon anything save it be upon plates, must perish and vanish away; but we can write a few words upon plates which will give our children, and also our beloved brethren, a small degree of knowledge concerning us, or concerning their fathers.” (Jacob 4:2) Once he has collated his material and completed his transcript, he may have additional space or plates available and could thereby add more information, letters, or testimonials. “And now I, Moroni, write a few of the words of my father Mormon, which he spake concerning faith, hope, and charity; for after this manner did he speak unto the people, as he taught them in the synagogue which they had built for the place of worship.” (Moroni 7:1) 

 

How did Prophets give me insights to these last days?

The prophecies in the Book of Mormon about the scattering and gathering of Israel can be compared to ancient as well as to modern prophecies. A brief comparison of the Orson Hyde Dedicatory Prayer on the Land of Israel given October 24, 1842, with some of the verses from 1 Nephi 21 and 22 are an example.

 

Book of Mormon

“They shall not hunger nor thirst, neither shall the heat nor the sun smite them; for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.” (1 Nephi 21:10)

Orson Hyde’s Israel Dedication

“. . . remove the barrenness and sterility of this land and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength and the fig-tree bloom and flourish. Let the land become abundantly fruitful when possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distil virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills . . .”

“And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for me.” (1 Nephi 21:23 )

“. . . and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye . . .”

“Wherefore, he will bring them again out of captivity, and they shall be gathered together to the lands of their inheritance; and they shall be brought out of obscurity and out of darkness; and they shall know that the Lord is their Savior and their Redeemer, the Mighty One of Israel.”

(1 Nephi 22:12)

“. . . let Thy great kindness conquer and subdue the unbelief of Thy people. Do Thou take from them their stony heart, and give them a heart of flesh; and may the sun of Thy favor dispel the cold mists of darkness which have beclouded their atmosphere . . .”

“For behold, the righteous shall not perish; for the time surely must come that all they who fight against Zion shall be cut off.”   (1 Nephi 22:19)

“. . . Let that nation or that people who shall take an active part in behalf of Abraham’s children, and in the raising up of Jerusalem, find favor in Thy sight. Let not their enemies prevail against them, neither let pestilence or famine overcome them, but let the glory of Israel overshadow them, and the power of the Highest protect them; while that nation or kingdom that will not serve Thee in this glorious work must perish, according to Thy word –Yea, those nations shall be utterly wasted . . .” (History of the Church, Volume 4, Chapter 26)

How does a perception of light help me be closer to the Savior?

“Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.” (Acts 26:22-23) Oil lamps and candles have been symbols of God’s light. The imagery of lamps was used in the temple and their purpose was to demonstrate that God’s habitation is a place of light. “For thou wilt light my candle: the LORD my God will enlighten my darkness.” (Psalms 18:28) “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.” (1 John 1:5) “The warm, shimmering glow of candles has illuminated Jewish homes and synagogues for many centuries. Although horses have given way to automobiles and ancient handicrafts are being replaced by modern machines, the old-fashioned candle will continue to symbolize for Jews the spirit of God, the light of the Torah, the conclusion of the Sabbath and the memory of those who have passed away.” “Before candles became commonplace, oil lamps were used for ritual purposes, including the ner tamid (“eternal light”) suspended above the Ark in the synagogue, the Hanukkah and Sabbath lights, and the flickering reminder of a loved one during the seven-day mourning period and on the anniversary of his death. In those days, the oil lamp was preferred to candles, which were often made from the fat of non-kosher animals. The invention of paraffin, a waxy substance extracted from petroleum, led to the widespread use of candles by the Jewish people, and it has continued up to our own times.” (Encyclopedia Judaica Jr.)

How do I bring the light of the temple into my home?

“Women usher in the Sabbath each week by lighting candles and blessing God “who sanctified us by His commandments and commanded us to kindle the Sabbath light.” On Saturday night, traditional Jewish families light a Havdalah candle made of several wicks braided together, raise a cup of wine and sniff fragrant spices, thus bidding farewell to the Sabbath peace and beginning a new week. Sephardic Jews often use a single, unbraided candle for this ceremony. On the evening before Passover, the head of the household searches for the forbidden leaven (Bedikat Hamez) with the aid of a simple candle, and in various parts of the world, candles are carried on weekdays before the scroll of the Torah and held while it is being read in the synagogue. At weddings, too, the parents of the bride and groom sometimes hold candles when they escort the young couple to the Huppah.” “Oil was the basic fuel in biblical times and was used not only for ordinary lamps but also for the Menorah in the Temple which burned continuously. The destruction of its oil supply by the Syrians in the second century B.C.E. and the subsequent discovery of one portion of oil which lasted for eight days is the basis of the Hanukkah celebration. The oil used in the Temple had to be ritually pure, which meant it had to be prepared and stored in a special way.” “Numerous oil lamps in all shapes and sizes have been recovered from archaeological excavations in the Middle East, attesting to their frequent usage in ancient times. Many of these lamps were used as Sabbath lights and HanukkahMenorot and are therefore decorated with religious symbols and Hebrew writing.” (Encyclopedia Judaica Jr.) The tradition of a constantly burning candle at the biblical Temple is echoed with a Ner Tamid (always burning light) at the Torah cabinet in most synagogues. Temples of the Church of Jesus Christ of Latter-day Saints are always lighted!

What is meant by the “virgin’s lamp?

The common household oil lamp of two thousand years ago had enough capacity for an evening’s light. It was small enough to be cradled in the palm of the hand and was about an inch or slightly more in height. It had a hole in the middle on the top for oil. The oil lamp also had an elongated spout-like extension where the cotton string wick protruded. Extending the wick provided a brighter flame while consuming the oil faster. Trimming the lamp meant extending the wick just enough to keep a flickering flame and using a minimal amount of oil. When more light was needed, a pin could be used to pull the wick out a little further, thereby increasing the light. In the parable of the ten virgins, they were invited to light the way of the bridegroom (still being done in the Middle East). It may include a lesson of irresponsibility or self-service. The foolish virgins may have used up too much light (oil) for themselves early in the evening and were left unprepared for the Master when He arrived later. Were they dedicated to serve Him or themselves?

How will the covenant people be returned to their Savior?

As a repeat of ancient Joseph saving his brothers when famine was sore in the Holy Lands, so did a modern-day Joseph save his brothers when the spiritual famine became sore in every land. “And after our seed is scattered, the Lord God will proceed to do a marvelous work among the Gentiles, which shall be of great worth unto our seed; wherefore, it is likened unto their being nourished by the Gentiles and being carried in their arms and upon their shoulders. And it shall also be of worth unto the Gentiles; and not only unto the Gentiles but unto all the house of Israel, unto the making known of the covenants of the Father of heaven unto Abraham, saying: In thy seed shall all the kindreds of the earth be blessed. (1 Nephi 22:8-9)

Who am I, to which family do I belong?

There is a reason that our Father in Heaven wants us to know our lineage from Israel. Some will need to be adopted into the House of Israel and assigned a biblical tribal lineage – so, we can fulfill our mission to help as many of Father’s children as desire to return to him. “The time has come for us to separate from the gentiles and the next step is to unite with the Jews.” (Council of Fifty, Minutes, March 1844–January 1846; Volume 2, 1 March–6 May 1845, p. 184, The Joseph Smith Papers, accessed January 19, 2024) The Children of Israel were God’s covenant people. They strayed and forgot their part of the covenant. The Gentiles were given a chance to embrace that covenant. “[A]s they [the Gentiles] have rejected the fulness of the gospel by killing the prophet of the last days, we (Ephraim) turn to the Jews and the house of Israel.” (“The Conference,” Nauvoo Neighbor, 16 Apr. 1845, [2]) When religious Jewish families bring children into the world, a “baby blessing” is pronounced. It is often repeated weekly at the beginning of Sabbath days. The words of the Bracha (blessing) are taken from the biblical priestly blessing; “The Lord  bless thee, and keep thee: The Lord make his face shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I will bless them.” (Numbers 6:24-26) “For boys, the introductory line is: May you be like Ephraim and Menashe . . . Usually the person giving the blessing places one or both hands on the child’s head. Some parents bless each child in succession, working from oldest to youngest.”(https://www.chabad.org/library/article_cdo/aid/520258/ jewish/Why-do-we-bless-our-sons-to-be-like-Ephraim-and Manasseh.htm#:~:text=%22Be% 20like%20Manasseh%20and%20 Ephraim, Friday%20nights%20before%20the%20kiddush)It was the Prophet Joseph Smith, a descendant of Ephraim and Judah who testified that he saw the Father and the Son, their faces shone upon him. It was the Prophet Joseph Smith who revealed the names of Father and Son, so that the Children of Israel can put His name upon themselves.

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2024 Study Summary 4: “ARMED WITH RIGHTEOUSNESS AND WITH THE POWER OF GOD” https://www.israelrevealed.com/2024-study-summary-4-armed-with-righteousness-and-with-the-power-of-god/ https://www.israelrevealed.com/2024-study-summary-4-armed-with-righteousness-and-with-the-power-of-god/#respond Mon, 22 Jan 2024 04:11:56 +0000 https://www.israelrevealed.com/?p=22881 1 Nephi 11–15

“ARMED WITH RIGHTEOUSNESS AND WITH THE POWER OF GOD”

 

1 Nephi 11. Nephi sees the Spirit of the Lord and is shown in vision the tree of life—He sees the mother of the Son of God and learns of the condescension of God—He sees the baptism, ministry, and crucifixion of the Lamb of God—He sees also the call and ministry of the Twelve Apostles of the Lamb. About 600–592 B.C.

1 Nephi 12. Nephi sees in vision the land of promise; the righteousness, iniquity, and downfall of its inhabitants; the coming of the Lamb of God among them; how the Twelve Disciples and the Twelve Apostles will judge Israel; and the loathsome and filthy state of those who dwindle in unbelief. About 600–592 B.C.

1 Nephi 13. Nephi sees in vision the church of the devil set up among the Gentiles, the discovery and colonizing of America, the loss of many plain and precious parts of the Bible, the resultant state of gentile apostasy, the restoration of the gospel, the coming forth of latter-day scripture, and the building up of Zion. About 600–592 B.C.

1 Nephi 14. An angel tells Nephi of the blessings and cursings to fall upon the Gentiles—There are only two churches: the Church of the Lamb of God and the church of the devil—The Saints of God in all nations are persecuted by the great and abominable church—The Apostle John will write concerning the end of the world. About 600–592 B.C.

1 Nephi 15. Lehi’s seed are to receive the gospel from the Gentiles in the latter days—The gathering of Israel is likened unto an olive tree whose natural branches will be grafted in again—Nephi interprets the vision of the tree of life and speaks of the justice of God in dividing the wicked from the righteous. About 600–592 B.C.

How symbolic is a “tree of life” in the old Israel family?

“When a seed is planted, it disintegrates in the ground, losing its puny identity to the nourishing soil and creative potential of mother earth. A seedling sprouts, which will one day grow into a tall tree. In time, the tree will bear fruit, and seeds, which themselves might become an orchard, and ultimately, a vast forest.” (https://www. chabad.org/library/article_cdo/aid/215515/jewish/The-Tree-of-Life.htm) The scriptures carry an origin of Tree of Life thought, “Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.” (Proverbs 3:17-18)

 

How can I solidify my understanding of prophecy?

“. . . Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision and will speak unto him in a dream.” (Numbers 12:6) Jewish commentary about visions of the future acknowledges that only a Prophet guides us to be able to understand divine things. “The Zohar (see Kabbalah) (Jewish text presented as an allegorical or mystical interpretation of the Torah). argues that the dreams of the wicked derive from the forces of impurity, while the dreams of the righteous contain visions, images, and prophecies of a higher order. Maimonides (Jewish scholar-Rabbi, 1138-1204) rejected supernatural forces, believing that one’s daytime thoughts are translated by the imagination into dreams . . . only a prophet, who rids himself of conscious base thoughts and desires is able to perceive divine things.” “The early prophets played a prominent role in communal affairs and were consulted for advice and often influenced the political destiny of Israel; the prophet Samuel chose both Saul and David to be kings of Israel. Visions play an important role in the classical prophetic writings, but prophets did not merely predict the future. They often performed symbolic acts and used signs and wonders to authenticate their prediction of impending events. At times they had to bear the consequences of their own dire predictions — Jeremiah was put into stocks for his unpopular prophecies.” (Encyclopedia Judaica Jr.) For many Moslems, Mohammed is called a Prophet although he apparently never claimed to be one. His writings did not particularly predict the future because he still held the Bible to be as accurate as he interpreted it. “From about 610 C.E. (A.D.) Muhammad claimed to have visions and to have been commanded, as messenger of God (Allah) to recite certain verses which came to his mind. In order to win over the Arabs to his new religion Muhammad realized that his appeal would have to be national and not aligned to either the Christianity of Byzantium or the Judaism of Babylonia. The holy book of Islam, the Koran, soon attracted a small community of devotees, and its message at this time concentrated on God’s goodness and power, the return to God and final judgment, the necessity for man to be humble and grateful to God and to worship Him, and the obligation of generosity and respect for the rights of the poor and defenseless.” (Encyclopedia Judaica Jr.) A “general” timeline of the biblical and Book of Mormon Lands’ prophets can be seen:

 

BCE (BC)……………………………………………………………………………………C.E. (AD

2500  2000   1400   1000    800  600    400    200    0    200       400      600      800     1000    1200    1400     1600     2000
.………Abraham..Moses…….………Lehi……Mosiah……..Jesus…..Mormon/Moroni……………………..………………….…Jos. Smith

What supporting team does the Prophet lead?

When Moses led the Israelites, twelve princes were selected, one representing each tribe (Numbers 1:44; 17:6). subsequently, Solomon had twelve administrators over all Israel, (1 Kings 4:7). After Israelites returned from Babylonian captivity, twelve chief priests were again ordained apart from the rest (Ezra 8:24). When Jesus restored the Gospel (Matthew 4:17), “he had called unto him his twelve disciples . . . [and] these twelve Jesus sent forth, and commanded them, saying, . . . Go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand” (Matthew 10:1, 5, 6). Later, Jesus gave these disciples (later called Apostles) the keys of the kingdom with Peter as the chief Apostle (Matthew 16:18–19; 18:18) and declared that they would judge the twelve tribes of Israel (Matthew 19:28) The Church of Jesus Christ of Latter-day Saints also has twelve Apostles who hold the keys of the kingdom, just as the Apostles did in Jesus’ day (Doctrine and Covenants 112:30–32; 124:128). These Apostles serve under the direction of the First Presidency of the Church to “build up the church, and regulate all the affairs of the same in all nations, first unto the Gentiles and secondly unto the Jews.” (Doctrine and Covenants 107:33). So, in the Twelve Apostles and the First Presidency is the symbol of priesthood power and the permission to direct the Lord’s work on the Earth.

 

How significant are the crossroads of the East and the West?

The prophecies of the “Colonization of America” in the Book of Mormon echo the blessings and prophecies given to Joseph, son of Jacob (Israel). The fascinating geographic connection in his blessing is the term, “everlasting hills.” Mountainous Israel is the “Crossroads of the East.” On the other hand, Utah (“Tops of the Mountains” in the Navaho language) is the “Crossroads of the West.” There are only two land masses on this planet that have a perpetual, unending range of mountains or “everlasting hills,” Israel and USA. The connection to God’s everlasting ways is also noted. “In the blessing given by Jacob to his son Joseph the inheritance of America is foreshadowed and predicted in the following words: ‘Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: . . .The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.’ (Genesis 49:26)(Joseph Fielding Smith, Doctrines of Salvation Vol.3, Pg.68) “He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.” (Habakkuk 3:6)

 

What is one of the helpful symbolisms of immersion?

The latter-day restoration included authority and clarification of eternal ordinances such as baptism. Although the word “baptism” is not found in the Old Testament, observance of the Jewish ritual of immersion may give us a clue of what the ancient rituals were like. The Book of Mormon clearly explains these immersions and the picture that is created to a Jewish reader can be recognizable as being like Biblical practices. Some religious Jews who experience repeated immersions in a Mikveh, (monthly for women and regularly for men) step into their immersion font from the east side, immerse themselves, and then exit to the west side. This could be a reminder of entering into the gateway of cleanness as the Children of Israel entered into their promised land. For the religious Jews, immersions are favored below ground level in flowing water that emanates from bedrock – the “Rock of Salvation.” Jewish description includes: “Mikveh (Hebrew: – ‘a collection [of water]’) a special pool of water (is) constructed according to rigid legal specifications, immersion in which renders ritually clean a person who has become ritually unclean.” “A mikveh must not be filled with water that has been drawn (i.e., has been in a vessel or a receptacle), but with water from a naturally flowing source; spring water or rainwater are the ideal sources, but melted snow and ice are also permitted. The water must be able to flow into the mikveh freely and unimpeded (any blockage renders the water ‘drawn water’) and must reach the mikveh in vessels that are not susceptible to ritual uncleanness. The minimum size of the mikveh is of a vessel which has a volume of ‘40 seah,’ variously estimated at between 250 and 1,000 liters (quarts). The mikveh must be watertight and must be constructed of natural materials on the spot, for otherwise it is deemed itself to be a ‘vessel’ and renders the water in it ‘drawn water’.” (Encyclopedia Judaica Jr.)

 

How do Old Testament rituals teach me about the atonement?

When animals were sacrificed, the cleaned carcass had to be immersed. Likewise, in modern times, to make meat “kosher,” it must be “immersed” in salt water. As stated in the Book of Numbers 19:1-9, there was a Red Heifer (in Hebrew, calf is a feminine word) ritual for forgiveness of sins. Jewish tradition tells us that the “Red Heifer” was sacrificed on the Mount of Olives, east of the Temple’s “Gate of Forgiveness, also known as the Gate of Forgiveness and the Gate Beautiful, as well slightly north of the altar. Those who have had the experience of sitting about half-way up the Mount of Olives opposite the present-day Gate Beautiful can attest to the spirit of Gethsemane (well away from the traditional Church of Gethsemane on the lower part of the mount).

 

How do water and sin have a connection in Jewish traditions?

“On the afternoon of the first day (of Rosh Hashana – biblical new year), it is customary to walk to the nearest body of running water and there symbolically ‘cast’ one’s sins into the water. The ceremony may be based on a verse in the biblical book of Micah: ‘And Thou (referring to God) shall cast all their sins into the depths of the seas’ (Micah 7:19). This practice, to which there is no reference in the Talmud, is generally called Tashlikh, probably after the Hebrew word meaning ‘cast’ (va-tashlikh) in the verse from Micah.” (Encyclopedia Judaica Jr.)

 

How do some perceive “Jews” and “Gentile” definitions?

In spite of the many similarities that Mormons and Jews have in their religious societies, it is inevitably essential for Latter-day Saints and Jews to have some dialogue on the definition of “Jew” and “Gentile.” How did Jews seem like “Gentile” to some members of the Church of Jesus Christ of Latter-day Saints? How do some Jews see members of the Church as “Gentile”? “An undoubted factor in the survival of the Jews as a people with a common identity has been their shared experience of persecution at the hands of gentiles (non-Jews).” “In ancient Israel the acceptance of monotheism (the belief that there is only one God) became the chief factor distinguishing Jews from gentiles, who then worshiped many gods.” “At this time gentiles were either natives living in Erez (land of) Israel or travelers passing through it. Resident gentiles were protected by traditional hospitality and by contractual agreements made between Israel and the neighboring states. Native gentiles were expected to be loyal to Israel’s civil laws in return for protection but were generally in a humbler position than the Israelite population.” (Encyclopedia Judaica Jr.)

 

How did “Gentile” become so inclusive?

“During the latter part of the Second Temple period (from the second century B.C.E.) the prohibition against Jews marrying gentiles, limited originally to the seven Canaanite nations — Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (‘neither shalt thou make marriages with them’ Deuteronomy 7:3) — was extended to include all gentiles, who might lure Jews away from the true God. In order to prevent the possibility of intermarriage the rabbis enacted a series of laws intended to limit social contact between Jew and non-Jew.” “Jews were forbidden to emulate gentile customs of an idolatrous or superstitious nature. The prohibition (hukkat ha-goi) was derived from the biblical commandment ‘ye shall not walk in the customs of the nation’ (Leviticus 20:23 and 18:13). Its purpose was to prevent Jews being converted to other religions.” “During the 500 years of the Talmudic period to 499 C.E. widely differing attitudes toward gentiles were expressed. When Jews were being tortured during the reign of the Roman emperor Hadrian, Rabbi Simeon bar Yohai (2nd-century Tannaitic sage in ancient Judea) stated that the best of gentiles should be killed. In later, less hostile times, it was sometimes claimed that no difference between Jew and gentile would be made on the Day of Judgment (see End of Days). The concept of the righteous gentile (hasidei ummot ha-olam — the pious ones of the nations of the world) is first found in the Midrash (ancient commentary on part of the Hebrew scriptures). The Tosefta (compilation of Jewish Oral Law from the late second century) teaches that they are as eligible to a place in the hereafter as any member of the House of Israel. Rabbi Isaac Arama (1420-1494, Spanish Rabbi) states that ‘every true pious gentile is equal to a son of Israel.’ The Zohar states that all gentiles who do not hate Israel, and who deal justly with Jews, qualify as pious ones. According to Maimonides (1128-1204) righteous gentiles were those who observed the Noachide laws and were motivated by belief in the divine origin and authenticity of Moses’ prophecy . . .” (Encyclopedia Judaica Jr.) I remember a humorous statement in an Israeli travel brochure outlining a tour of the USA, including a stop in Salt Lake City . . . “the only place a Jew can walk down the street and be considered a Gentile!” Someday Jews and members of the Church of Jesus Christ of Latter-day Saints will both know, we are the same family!

 

How can I come closer to grasping the meaning of justice and mercy?

As mentioned above, the “Tree of Life” is connected to mercy (mercy is a feminine gender in Hebrew). Picture for a moment in your mind the two cherubim placed on the Old Testament Ark of the Covenant. The place between them was where the Lord would sit, or stand communicating with the Prophet or selected High Priest. Jewish interpretation includes: “Rav (Rabbi) Chaim Paltiel (13th century French Biblical commentator) suggests that the two statues represent the two attributes of God, mercy and justice.” (https://www. thetorah.com/ article/the-cherubim-their-role-on-the-ark-in-the-holy-of-holies)

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