Come Up to Me in the Mount

I have noted before in class, and also in Plain and Precious Things, I think Exodus 24 shows a feast in the temple, the same feast with the Lord that is shown in Psalm 23, Genesis 14, Matthew 6, and 1 Nephi 8.

What I only noticed on this re-reading (this is why I have to read this stuff over and over again; I am dense) is that the feast of Exodus 24 happens in three-part sacred space, and the feast is in the middle of the three parts, exactly as in the Sermon on the Mount (where Matthew 5 is the first room, Matthew 6 is the second, and Matthew 7 is the third).

Before the Flood

I'm doing my OT reading this year out of the Hebrew and Greek versions of the OT, side by side.  This is a large undertaking for me, which involves getting up early and committing real time, but so far I'm on track.  The immediate fruit has been to see that the vocabulary in the first seven chapters of the OT is heavy in terms that have priestly and temple significance, even if that doesn't always come through in translation.  There's way too much to capture in this blog, but let me throw just out a few points:

1. The ritual actions in Genesis 3 are unmistakable, but maybe we haven't thought all the way through them.  For one thing, the garment of 'skin' in Genesis 3:21 is a garment of 'or in Hebrew, spelled 'ayin-vav-resh (the names of the three Hebrew letters in the word).  Well, 'or, spelled aleph-vav-resh, means 'light.'  These two words are pronounced identically in modern Hebrew, and have always been pronounced very similarly.  God clothes Eve and Adam in garments of light.  In verse 22, "Yahweh of the Gods" pronounces that "Man has become like one of us."
2. In the same segment, Adam is cursed that he will eat his bread by the sweat of his brow.  Eating bread and being dressed by God are both temple ritual actions, and connected in the Sermon on the Mount (more about this in the next class, for those of you who don't already know what I'm talking about).  This suggests that the curse is the sweat, not the bread part.  Similarly, it suggests that childbirth is not a curse -- the curse is the sorrow.  If anything, the implication is that childbirth, at least in some circumstances, is a sacred act.
3. Adam is commanded to 'work' ('avad in Hebrew) and 'keep' (shamar) the Garden.  These are temple-priestly verbs -- 'avad means to perform ordinances, and shamar means to keep covenants.  It is very striking, then, that the same words reappear in the story of Cain.  Cain, first of all, is given to Eve by the Lord (like Samuel and Jesus), punning on the sound of the name 'Cain' in Hebrew (Hebrew prophets, including Nephi, thrive on puns and wordplay).  In Hebrew, Cain is an 'oved of the earth -- not a 'tiller,' but a 'worker,' using the same word that means 'perform ordinances.'  Interestingly, his brother Abel is a shepherd, a common image for priests and kings.  In terms of vocabulary, the story we're told here is about a rivalry between two priests.  After Cain kills Abel, he justifies himself by asking 'am I my brother's keeper?', where 'keeper' is shomer.  Cain is an 'oved, a temple priest, but he does not shamar, keep his covenants. 
4. After this incident, God marks Cain with a 'sign' ('ot in Hebrew).  Elsewhere, the heavenly bodies are said to be or provide an 'ot.  So are the Virgin and her sons.  Here's another piece of vocabulary for understanding the Visionary Men: stars = angels = priests.  Nephi knows this vocabulary.  Cain is a priest who falls from his station, but who still should not be killed, because of his priestly status.

Keep up the study!

Behold the Handmaid of the Lord

Mary submits by identifying herself as the Lord's handmaid.  Similarly, Ruth identifies herself as Boaz's handmaid.  So does Hannah, before she conceives Samuel.  Psalm 116 identifies the servant in the courts of the Lord's house as the son of the Lord's handmaid.

Looking at these passages together, "handmaid" reads like a temple-priestly title.

The Blood of Bulls and of Goats

A bull and two goats are some of the Day of Atonement sacrifices recorded in Leviticus.  Hebrews then quotes several verses from Psalm 40, suggesting that the context for that Psalm is the Day of Atonement.

And in This Place Again

Hebrews identifies Genesis 2 and Psalms 95 both as texts being spoken in the same place.  This is yet another confirmation that the Genesis creation account is part of the script of the Worship of the Shalems.

If Ye Will Hear His Voice

Hebrews now quotes another liturgical psalm.  This is a song of joy sung by people bowing to worship the Lord their "rock," planning to enter into his "presence" and his "rest."

I Will Declare Thy Name

The writer continues with liturgical quotations.  Psalm 22 appears to be the collective cry of a congregation urging the Lord to appear to them.  That makes it a good complement to Isaiah 8, in which the Melchizedek priest who is the Lord is still hiding, but he -- the child of the Virgin -- will be a sign and a wonder for Israel.  This reminds us of Hebrews 2:4 and suggests what signs and wonders the writer is there referring to: the appearance of the Virgin's Son.

A Little Lower than the Angels

The writer quotes Psalm 8, identifying it as the testimony of someone "in a certain place" (Greek pou, somewhere).  This Psalm is about the exaltation of a man or men.  These men are created "lower than the angels," which in temple geography means that they rise from outside the temple, or perhaps are created in the first of the three rooms.  Nevertheless, God crowns and enthrones them -- they are exalted with God.  This is the Worship of the Shalems, and Hebrews uses this imagery to describe the exaltation of Jesus.

All Ministering Spirits

The mere angels are not anointed as Melchizedek-the king.  Here again is a quotation from Psalm 110.

The writer of Hebrews wants to make sure we don't miss what he's talking about.  The Son-Melchizedek-the Lord-the king and the angels are all "ministering spirits," leitourgika pneumata, sent forth to the service, diakonian, of those who will inherit salvation.  This is a straightforward statement that he is talking about priests in temple functions who will help worshippers through an ordinance in which they will inherit the kingdom of heaven.

Thou, Lord, in the Beginning

The Melchizedek priest is the creator.  The Greek, both here and in Psalm 102, says not "in the beginning" but "according to dominions," showing again that the Melchizedek priest always acts by power, authority, and dominion (the Hebrew doesn't have this phrase at all).

Psalm 102, by the way, is a "prayer for the ptochos."  The ptochoi are the "poor in spirit" of Matthew 5.

The garments of the Melchizedek priest are eternal.  The garments of others are mortal, and will pass away.

Thy Throne, O God

The Son, the Melchizedek priest, is God.  He sits on God's throne, anointed, with a staff.  He is the king.

Let All the Angels of God Worship

Liturgical quotations continue.  Who worships the Son?  In Hebrews and the Greek of Psalm 97, the angeloi, angels.  In the Hebrew of Psalm 97, it's the "Gods," elohim.  In the Greek of Deuteronomy 32:43, the huioi theou, sons of God.  (This line is missing from the English translation and the Masoretic Hebrew, but it appears in Deuteronomy as discovered among the Dead Sea Scrolls.)

These are all the same thing.  The Worship of the Shalems ordinance is how one becomes the light, which is to say, the Son, and a teleios / shalem, like the Father.

The "angels" in verse 7 are parallel and equivalent to the "ministers," which in Greek are leitourgoi, priests who perform ordinances.  So we see for the umpteenth time that angels are priests.

Thou Art My Son

Hebrews now launches into a series of Old Testament quotations, all of which have a temple ritual context.  It starts with the begetting of the Melchizedek priest, the king, with quotations from Psalms (in the Greek Old Testament the early Christians used, Psalm 110:3 also refers to begetting -- the "dew" of the Hebrew version may be anointing oil) and from Samuel.

Grasping the Word

I also taught the Elders yesterday.  Here's that lesson outline:

The Iron Rod

• is the “word of God”, which leads to the tree (1 Nephi 11:25)
• iron rod leads along strait and narrow path to the tree; catch hold, cling, hold fast: 1 Nephi 8:19-20, 24, 30

Is There A Rod in the Worship of the Shalems?

• the shepherd has one: Psalm 23:4

Is the “word of God” the same as the “Word”?

• John 1:1-12
• vv.11-12 “received” is two different verbs; 2nd verb should be “grasped”
• those who grasp the Word become the sons of God

The Brother of Jared at the Veil

• Ether 3:1 they called the mount Shelem
• Ether 3:6-16 veil removed, sees finger (hand), enters presence, become sons and daughters

Sermon on the Mount Revisited

• Matthew 5:9: promised to become a child
• Matthew 5:43-45: urged to behave worthily of being a child
• Matthew 7:7-11: you are a child, asking for the heavenly gift

Grasping and Entering Imagery Elsewhere

• Helaman 3:28-30 is Mormon’s commentary: lay hold on the word, strait and narrow course, kingdom of heaven
• Moroni 7:3-4, mixed audience
• 7:5 (cf. Matthew 7:15-20) Mormon is quoting from the Worship of the Shalems to cue in those who have ears to hear
• 7:6-10 evil man gives an evil gift (cf. Matthew 5:21-24, Shalems bring their gift to the altar)
• 7:12 all good things come from God
• 7:22 good things come from God, in Christ: this is the doctrine of ministering angels
• 7:19 lay hold of good things, become a child of Christ

Helaman 5

Here is my outline for today's Sunday School lesson on Helaman 5.

Temple:

·       3 rooms: ulam, hekal (great and spacious building), debir (place of speaking)

·       incense altar, table/bread, lamp/tree – confusion about tables and tree

·       veil, ark, stone, 2 x 2 cherubim

·       Temple is UP

Temple Visions:

·       Isaiah 6: throne, seraphim, glory, smoke

·       Ezekiel 1-2: four living creatures, firmament, throne, voice of the Lord

·       Daniel 7: four great beasts, ancient of days sitting on a throne of fire, the Son of Man comes on clouds of heaven

·       1 Enoch 14: three rooms (outside, great house, greater house), God on a fiery throne

·       1 Nephi 1... twice: pillar on the rock; then, heavens open, throne of God, singing angels, one and twelve descending

Controversy:

·       Hezekiah removed Nehushtan

·       Josiah removed “grove,” killed and burned priests

·       1 Nephi 13: temple visions, “precious above all,” “plain and precious things” removed

·       WHAT IS LEFT IS FRAGMENTED, HARD TO UNDERSTAND OR IN CODE.  THIS IS WHAT NEPHI MEANS BY SAYING ISAIAH’S WORDS ARE PLAIN TO THOSE WH ARE FILLED WITH A SPIRIT OF PROPHECY, AND NEPHI WILL ALSO PROPHESY PLAINLY (2 N. 25:4)

Sermon on the Mount:

·       not a Sermon.  Luther thought it was Satanic.  scholars think a collection of sayings.

·       ORDINANCE: 3 chapters = 3 rooms

·       priests = angels: Mal 2:7, Alma 12-13 (called, foundation of the world, teach Christ’s redemption), Alma 29 wants to “go forth” as an angel teaching the plan of redemption, but God in his “wisdom” lets people know what he sees fit

·       WALK THROUGH ORDINANCE WITH MODEL, note: blessings (seeing God, children of God, kingdom of heaven) / prison break / shalems / dress / kingdom of heaven / rock / authority and astonishment

·       1 Nephi 8, Gen. 14 shalem king, Ps. 23, Lev. 7 and Exodus 24 worship of the shalems, Peace

Shalem Imagery in Scripture:

·       Nephi 4:30-35 shows rock, prison escape by redemption, straight path and gate of heaven, encircled in robe

Helaman 5:

·       vv. 5-13, endowment from the father: private, many things not written (cf. 1 N. 1:16, 8:29)

·       v. 18-19 authority (not in 3 Nephi... ??)

·       vv. 21 ff.:

o       jail (21-22)

o       encircled (23)

o       pillar of fire (24)

o       cloud of darkness (28)

o       voice (29) (cf. 3 Nephi 11:36 – hear the voice three times)

o       kingdom of heaven (32)

o       good tidings and fear (29, 34; cf. Luke 2:9-10)

o       Aminadab (vv. 35, 37-39ff) = “John”, angel priest guide

o       faces shine (36) (cf. Alma 40:25, Matthew 13:43)

o       repent, are encircled (41-43)

o       Nephi and Lehi come to them (44), they are dressed and feel joy (1 N. 8:12)

o       “peace” (47)

o       heavens open (48)

o       JAILBREAK STORY IS TOLD IN TERMS OF AN IRONY: THE PRISONERS ARE REALLY THE HIGH PRIESTS, AND THE JAILORS ARE REALLY THE INITIATES IN THE MIST, UNTIL THEY REPENT, AND BECOME CLOTHED, HAVE PEACE, SEE THE HEAVENS OPEN

Why Is Helaman Awesome?

·       It’s at the heart of the BoM theme – visionary men vs. Gadiantons

·       It’s genre fiction

The Name of the Valley Was Nimrod

The beginning of Ether 2 has temple echoes.  The Jaredites gather up all creatures (echoing the creation), then they go into a valley (the valley of the shadow of death?  in traditions outside the bible Nimrod is a tyrant and a rebel against God, and Genesis gives us the curious notice that Nimrod was a hunter "before the Lord," a phrase which usually indicates the presence of God, as in a temple setting) and the brother of Jared speaks to the Lord behind a cloud (veil).  The refugees from the temple apostasy of the great tower had true temple guidance with them.

It's interesting that it's in this context that we are told they carried "deseret, which, by interpretation, is a honey bee."

The King of Heaven Shall Very Soon Shine Forth

In the Worship of the Shalems, the Lord comes forth from the Holy of Holies to clothe the shalems and administer the feast of bread and wine.  He is Melchizedek, the king of rightenousness and the shalem king, and the shalems have come through the valley of the shadow of death to reach him.  The moment of his coming is the light seen by those in darkness, in the shadow of death.  It is the shining forth of the King of Heaven.

This was the moment when the veil parted and the high priest came out in his robes.  The light from the Holy of Holies (which is where the evidence of the visionary men consistently places the light and the tree) shines forth behind him.  This was the visionary men's ritual prophecy of the Lord's earthly birth, when Yahweh would come in person to administer the feast of bread and wine to his followers.  This is the imagery John uses to report that the prophecy was fulfilled... and the people in darkness and the shadow of death didn't understand what they had witnessed.

They Had Christ for their Shepherd

Having Christ as one's shepherd is an image that resonates in both of the great ordinances of the visionary men.

In the Worship of the Shalems, the high priest who emerges from the holy of holies with his staff to provide the feast of bread and wine is Melchizedek and Yahweh, the shepherd with his crook (which is the iron rod, and the one who bears it is the Word of God).

In the Day of Atonement, all the sheep are gathered into two flocks: the flock of the Lord, and the flock of Azazel.