The Jews in Jerusalem had become very influential. They were
intimately involved with organizing trade in the Mediterranean
world, as many routes passed through Palestine toward the seaports
to the east. Many prosperous Jews became citizens of an everexpanding Greco-Roman worldly outlook as well. Their court, the
Sanhedrin (formerly Council of Elders), was entrenched there with its
chief priests and scribes (See Luke 22:66) and recognized as legitimate by the Romans who tolerated their religious ceremonies.3 They were recognized in matters of law which did not directly affect Roman interests, and as such it had no power to carry out sentences of death.

By Jesus’ time, the first century of the new era, the city of Jerusalem had grown in size to about three miles in circumference. The emperor Titus built a wall around the three million inhabitants it housed.Perhaps the most famous Roman governor of Judea was Augustus
Caesar (31 b.C. – a.d. 14), an energetic ruler who demanded order in
his government. He worked for financial reform while including
careful registration of persons of each conquered town or city,
according to their ancestral birthplace. Augustus was essentially
concerned with power. He was always suspect of other powers
arising in that area that would challenge Rome’s further expansion.
Palestine was therefore allowed to be only a semi-independent state
within a gentile dictatorship full of military sites.

Indications of the Roman presence were everywhere, especially near Jewish places of worship. Pontius Pilate, the Roman procurator in Judea who later would give up Jesus to be crucified, is rumored to have built his palace near the Jewish Temple.Herod the Great ruled Judea for a time (Josephus estimates 34 years until his death in 4 b.C.)4 as successor to the throne of his father Antipater. Herod was a prodigious builder, but also a murderer.

His wife and children suffered death at his possessive and jealous
hand. After the death of Herod during Jesus’ childhood, Palestine
was divided thrice into areas governed by Herod’s sons, Philip
(areas northeast of Galilee), Antipas (Galilee and Perea) and Pontius
Pilate who was made procurator over Judea, Samaria and Idumea.
Josephus tells us that Pilate planned to abolish the Jewish laws.5
Antipas and Pilate shared a love of power in their regions. Both were
involved in the trial of Christ.

But it was increasingly difficult for the Romans to rule the Jews
because they were mutinous, stiff-necked and insurgent as a captive
people in their own country. Pilate even encouraged ongoing conflicts
in his attempt to govern them. The more oppressive he became, the
more they robbed and protested his edicts, always in the name of
socio-political causes. He had a reputation for always denying the
Jews what they asked for. His final concession to them in allowing
Jesus to be crucified he made reluctantly in an effort to restore order and to protect his reputation with emperor Caesar, for the Jewish zealots exhorted Pilate that “…whosoever maketh himself a king
speaketh against Caesar.” (John 19:12)
)
By the time of Jesus’ birth the Jews had become but a remnant
of their once huge Davidic nation. Ten of the original Twelve Tribes
had been led north only to become lost in antiquity following the
breakup of Judah and Israel in the latter part of the tenth century.
Around 587 b.C.6 Nebuchadnezzar, king of Chaldea, led thousands
of Jews from Jerusalem into captivity in Babylon before burning
Solomon’s Temple and destroying the city, killing its king. Jerusalem
was eventually rebuilt in time for Alexander the Great—son of
Macedonian king Philip—and his armies to capture it. There were
several more conquests by Egyptian kings who offered sacrifices to
pagan gods within the city walls.

By the time Jesus was born, Jerusalem had been conquered nine
times, many hundreds of thousands of Jews paying the price of
the spoils until the Roman high priest John Hyrcanus begged the
Romans for help. They had not long since thrown off some of the
yoke of Syria, Greece and Egypt through their great freedom fighter,
Judas Maccabeus (who many Jews regarded as their Meshiach),
rededicating their precious temple in 165 b.C.7.

Roman rule in Palestine was habitually neutral but could turn
suddenly into open hostility. Pilate, a pagan, was increasingly
scornful of Jewish customs. He had a fondness for erecting graven
images, even flags with Caesar’s likeness. These probably were
done rather as a display of power than of open demonstration. This
angered and threatened the various Jewish sects. Veiled and then
open rebellion followed. Pilate increased his troops at the walls and
byroads of the city. Roman watchmen checked incoming visitors and
made sure that the Jewish priests never forgot their presence was
subject to Roman approval. With time the situation worsened until
Pilate’s men responded to a Samaritan disturbance by massacre.
Pilate’s ten-year rule of tyranny ended and he was sent to Rome.

Part 4 next week

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Palestine at the new era

For God doth not walk in crooked paths, neither doth he turn to the right hand nor to the left, neither doth he vary from that which he hath said, therefore his paths are straight, and his course is one eternal round. Doctrine and Covenants 3:2
Jesus Christ is our savior. he Came to this earth to save our souls from certain death at the hands of the Adversary of the world. He came to cleanse this world of its sinfulness, to soothe and teach us in our pain and sadness and sorrows. He came to show us the fount of true joy and fulfillment. He came to teach us of his Heavenly Father who is also our Creator.

Corollary to that lesson, Jesus taught brotherly love as an eternal principle of living, presenting the hearers of his Word with many examples from his private and public life. Jesus Christ gave the earth and all people on it an unprecedented opportunity: eternal life with God in Heaven who reigns supreme in the cosmos and Who is the Judge of all things.

Jesus came to save us from the wages of sin we create by our disobedience and our maligning. He came, he taught, he conquered death and sin for us all through his infinite and eternal Atonement. Though we can never fully understand the magnificent gift we have been given, the Atonement is a reality and the only way to our salvation.

It is a terrible thing to contemplate that if no Messiah had come to us, God’s immeasurable gift of eternal life could never be bestowed upon the race of men. Through five saving principles of God: propitiation, reconciliation, mediation, intercession and advocacy, Christ appeased the demands of divine justice by which all who desire to again dwell in their Father’s presence may do so.

Because of Jesus Christ we are redeemed from death and sin.…even so ye must be born again into the kingdom of heaven, of water and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory. For by the water ye keep the commandment, by the Spirit ye are justified, and by the blood ye are sanctified. Moses 6:59-60, Pearl of Great Price.

The Plan of Redemption, also called the Plan of Happiness or the Plan of Salvation, is based upon a dual foundation: the Fall of Adam and the divine Sonship of Jesus Christ. Man cannot resurrect or save himself. It had to be done by an infinite being—God Himself, manifested through His only begotten Son in the flesh, Jesus Christ.

The Atonement satisfied two necessary requirements; temporal(body) and spiritual. Jesus Christ voluntarily shed his blood to atone for Adam’s transgression, a condition which changed his and Eve’s deathless and holy state to a mortal one through their expulsion from the Garden (shut out from the presence of God) bringing upon them physical changes (their bodies became subject to death). But our Heavenly Father does not want any of His children to perish. Through his mercy our first parents could be reconciled again to Him through faith, repentance and obedience to the commandments. Because they reconciled themselves to the will of God their trials helped to prepare the way for all of us to experience the sametrials and blessings, the same gift of mortal life and the priceless opportunity if we are worthy to return to live with God after death.

Therefore remember, O man, for all thy doings thou shalt be brought into judgment. Wherefore, if you have sought to do wickedly in the day of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God… 1Ne 10:20-21 Book of Mormon.

Because of the intercession of Jesus Christ mankind does not carry Adam’s transgression, but each of us are answerable to God for our sins. Very briefly stated, we are redeemed from physical death as a gift. In keeping with the principle just stated, redemption from spiritual death is a lifelong process which we participate in through faith, our solemn and constant repentance, righteous longsuffering,taking upon us the name, i.e. the character of Christ in baptism by one having proper authority, and the bestowal of the gift of the Holy Ghost. Then we are saved by grace after all we can do. This is the central principle of the divine Plan whereby we may, except for the sons of perdition—those who fight against God—be cleansed of sin and renewed of body and spirit in this world and in our lives to come.

Jesus Christ was and is today the greatest of heroes, a masterpiece of creation by his immortal Father, our Supreme God. We need to learn of him, of his ways in the world, his trials, his purpose here among our ancestors, his true feelings as he walked gently, bravely and so boldly through his short but matchlessly powerful life. This is Jesus Christ—the risen, the perfect, the only Begotten Son of the Father. This is a bit of his story.

Jesus came to earth as a babe in Bethlehem, born to a woman named Mary and her husband Joseph, his stepfather. These two raised him. In his lifetime, Jesus was sought after by kings who wanted him destroyed. He was attacked many times by men who would have him lose his way, his life, his holy name and divine purpose. But Jesus never ran from his trouble—he never gave less than his all to the people who crowded around him and he never complained when they took his precious life and spilt his blood. Instead, he willingly offered himself to show us the way, conquering life and death forever through his resurrection. In forgiving us our sins, his Atonement makes possible our eternal life, with him, for every worthy soul.

Third instalment next week.

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Isaiah (Hebrew: יְשַׁעְיָהוּ) 8th-century BC Kingdom of Judah: seems to have been a man of relatively high social station who spoke with kings (37:1-73, 38:1). Josephus proposed Isaiah was King Hezekiah’s son-in-law (he was killed by his grandson, Manassah). Died in 7th century. May have prophesied for 64 years.

Complexity, beauty of his writings: metaphor, parallelism, elevated language – well-educated. Served under 4 kings of Judah: Uzziah, Jotham, Ahaz, Hezekiah (1:1). Acted as a spiritual physician for people (see ch 1-5). People became “wise in their own eyes” (5:21), seeking counsel from those outside the covenant (2;6).

Lamented over Jerusalem (1:21-23). How the great city, once a seat of righteousness=now abode of harlots, murderers. Blamed leaders. Is this the situation today?

Likens people to a “failure to thrive” syndrome. Uses a botanical metaphor to warn House of Israel they have spiritual version of it (5:1-7). Lord is the husbandman but in spite of his efforts, only wild grapes grew.

Prophecies – prognosis for continued rebellion: Abandonment (5:5-6). Eventually trampled, ravaged.
Captivity (3:8). Fulfilled in 587 b.c. when Babylonian empire conquered, Judah into captivity. Same with Northern Kingdom (5:26-30). Fulfilled in 721.b.c. when Assyrians conquered and deported many of 10 tribes.
Humiliation: (2:11-12, 13-16).Proud, worldly, uncharitable will be brought low and “Lord alone shall be exalted on that day”. Prognosis for Righteous: Lovely, beautiful, glorious. Shall be holy. Dwell with Lord (4:2-4, 25-27)

Gregory of Nyssa (c. 335–395), believed that the Prophet Esaias (Isaiah) “knew more perfectly than all others the mystery of the religion of the Gospel”. Jerome (c. 342–420) also lauds the Prophet, “He was more of an Evangelist than a Prophet, because he described all of the Mysteries of the Church of Christ so vividly that you would assume he was not prophesying about the future, but rather was composing a history of past events.”

Chapter 50: Jehovah’s servant meets hostility from ones who sell themselves, who light their way with mere sparks.
This chapter continues the theme of chapter 49, indeed, the last verses of chapter 49 (verses 24-26) are certainly part of the thought of the first verses of chapter 50. They are part of the Lord’s rhetorical question directed at Jerusalem in Isaiah 49:24: “Shall the prey be taken from the mighty or the lawful captive delivered”? In our terms, “Can anyone take away the booty of the victor, or can the slave who has been taken lawfully be saved”? The division into chapters and verses, a modern innovation, has created an artificial division in the text.

In these verses we see the answer to the Lord’s rhetorical question: the coming captivity of Babylon, that Jerusalem (Zion) will complain that it has been forgotten (49:14-16), and that, nevertheless, the Lord will not have forgotten it.

Verse 1: The children of Israel appear to have complained that the Lord has abandoned his people for no reason and that they didn’t know what was happening. (See Isaiah 40:27 and 49:14.) He responds to that complaint. Though Zion has been exiled, no divorce decree was given and no bill of sale was made to the Lord’s creditors (after all, he owes nothing to anyone): the exile will be only temporary. Divorce at the time Isaiah was writing appears to have required that the husband write a writ of divorcement. One solution to poverty at the time was to sell one’s children into temporary slavery to pay off creditors. Isaiah uses those images to explain the Lord’s relation to Zion.

The metaphor of slavery and being redeemed from slavery is important in the Old Testament and even more important in the New, especially in the writings of Paul. Since slavery was part of ancient Near Eastern culture, the metaphor of redemption—being bought out of slavery—was obvious to those hearing these prophecies. But it may not be as obvious to us today (for which we should be deeply grateful). How might we translate that metaphor into a metaphor that makes sense in our culture today?

There are two women: the woman, Zion, the virgin daughter of Zion, are those who renew their covenant relationship with the Lord. And then there is the harlot woman. The harlot woman is not just Babylon. She is the Lord’s people who are alienated from God, or who become alienated. At the same time there are those coming into the covenant, there are others cutting themselves off from the covenant. These are some of those who are being addressed. In the end of days, there are two entities of Israel: There is ethnic Israel, that comes back in, like the Jews and the Ten Tribes, and those who are mingled Israel who have been the covenant people of the Lord, in the last days, who reject the covenant and become cut off.

Summary: “ But you are lighters of fires, all of you, who illuminate with mere sparks. Walk then, by the light of your fires and by the sparks you have kindled. This shall you have from my hand: you shall lie down in agony.” In other words, they’re just trouble-makers who are lighting fires all over the place, that people need to keep putting out. The light of truth that they have is like a mere spark, in comparison to the light that the Lord has sent in the personhood of his Servant, or to the greater light that the Lord himself is. The Servant, although he’s a light, which is a power of creation, is only a forerunner to the Lord himself who is the greater light. He’s like the sun, peeking up over the horizon, and the Servant leads into God’s presence. But they won’t even have anything to do with the Servant, so they’re going to end up in agony. “This shall you have from my hand,” that is from his left hand, the king of Assyria. They will experience all of the covenant curses that come upon the wicked, through the instrumentality of the Lord’s left hand, the king of Assyria.

Chapter 51: Jehovah empowers his servant as an arm of righteousness to deliver his people in an exodus to Zion. There are three poems in this chapter, verses 1-8, verses 9-16, and verses 17-23. In theme, the speaker uses the stories of the creation and the first patriarchs to make his point: the creation, the Patriarch’s, Israel’s history and destiny, all come together in the promise of salvation. Nevertheless, Israel remains sleepy and must be roused to attention.

Verses 1-2: Consolation is once again the theme: those who follow the Lord should remember their ancestors, Abraham and Sarah, as the Lord remembers his covenant with those ancestors. Is the reference to the rock and the well (“hole of the pit” in the King James translation), both of which gave Israel water, a reference to Moses? (Also see Deuteronomy 31:10.) If so, what point is the speaker making? How might a reference to Moses fit with the obvious reference to the covenant with Abraham?.
Isaiah talks about Abraham. He repented of all the idolatry, or he disassociated himself from it, and sought the blessings of the fathers, and inherited the Promised Land, was persecuted in Ur of the Chaldees when the Lord called him out to the Promised Land. “I blessed him by making him many.” He was only one individual, to begin with, but then he had a son called Isaac. Isaac had a son called Jacob. Jacob had twelve sons. They had many sons. Pretty soon there was a whole nation, a multiple entity. The Lord multiplied him. That is a covenant blessing, to have offspring. And that blessing is also assured anybody who does the works of Abraham and responds to the Servant (Christ) and comes out of Babylon, prior to the destruction.

Other themes are land and the paring of righteousness and salvation. (51:8) To ascend to a Zion level from an Israel level requires certain law, covenant keeping. To ascend from a Zion level to becoming a servant and son of God required a higher law; requires good and faithful to God under all conditions. To ascend from being a son and servant of God to being a seraph requires a greater law, a greater degree of righteousness. So there are different levels of righteousness and they endure forever because, progression to a spiritual ascent upward, endures forever. It goes on and on and on and on. Isaiah himself establishes that pattern in his book.

Chapter 52: To ascend to a Zion level from an Israel level requires certain law, covenant keeping. To ascend from a Zion level to becoming a servant and son of God required a higher law; requires good and faithful to God under all conditions. To ascend from being a son and servant of God to being a seraph requires a greater law, a greater degree of righteousness. So there are different levels of righteousness and they endure forever because, progression to a spiritual ascent upward, endures forever. Jehovah’s servant and Zion’s watchmen accomplish Zion’s restoration, beginning with a new exodus.
See 51, verses 9 and 17. Explicitly parallel with what happens to the servant, clothed and endowed with power. Not the same power that the Lord’s servant is endowed with; power of Moses, power over elements, power to dry the deep, etc. to bring about the redemption of the people. But Zion is empowered with power to minister to Jacob or Israel. That parallelism: what happens to him happens to them. The one who puts on the robes of glory, is the Lord’s servant. ch61: Proclaim liberty to the captives, comfort the mourning, to endow those who morn in Zion, bestowing on them a priestly head piece in place of ashes, a festal anointing in place of morning, a resplendent robe in place of a downcast spirit. They shall be called the oaks of righteousness.

Vs 10: There is a chiasm between verse 7, 8 and 10. Nine and 10 are out of place. One way we know that is from that parallelism of 21 consecutive verses. The one who heralds salvation is the one whom the Lord bares. The Lord has bared His holy arm, that is, the Lord commissions His servant, who is one of the arms of God; the arm of righteousness. The Lord reveals him, or bares him, in the eyes of all nations because his mission is to all nations.

Ch 53: Jehovah’s descent phase as a sacrificial lamb
(before his ascent as King of Zion) atones for sinners.
the first ten verses, someone is speaking about the Lord Himself, or a spokesman of the people is speaking about what I call the suffering figure, scholars call him the suffering servant, that when you look at it there is really no indication here that this person, who’s referred to in verses one thru 10 of chapter 53 is that same servant. There is a different speaker this time. In fact, it could be the servant speaking as a spokesman for the people about the Lord Himself.

vs. 5: Pierced–Shows the manner that he suffered. The suffering of Christ on the cross, when the nails pierced His hands and His feet, and the spear pierced his side. He was crushed also, under the weight of the cross. Not for any transgression or iniquity of His own. There is a difference between transgression and iniquity. Transgression is when you transgress the laws of God or you commit a sin and you’re guilty of that. Iniquity is handed down from generation to generation. Negative behavioral patterns, or dysfunctional behavioral patterns passed on, results of sin; they’re cumulative. Covenant curses that happen when people sin and transgress. Cause people to labor in adverse situations, to react to them, perhaps, negatively, where they are not able to cope with the consequences of their transgressions. He took all of that upon himself, not just our personal transgressions, but also those of our forefathers, those things we inherited from them. …the price of our peace, he incurred; and with his wounds we are healed. Here we have a word link, peace, to other parts of Isaiah. It is the Lord Himself who brings about peace in the book of Isaiah.

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The Book of Job-jōbe (Hebrew: אִיוֹב) is one of the Writings (Ketuvim) of the Hebrew Bible, and the first poetical book in the Christian Old Testament. Addressing the theme of God’s justice in the face of human suffering – or more simply, “Why do the righteous suffer?” – it is a rich theological work, setting out a variety of perspectives. It has been widely and often extravagantly praised for its literary qualities.

Job was a rich farmer living in the land of Uz, northeast of Palestine. Some Bible scholars debate whether he was an actual person or legend, but Job is mentioned as an historical figure by Ezekiel (Ezek 14:14, 20) and in James 5:11.

The Book of Job consists of a prose prologue and epilogue narrative framing poetic dialogues and monologues. The author’s name is never given or suggested. The characters: God, Satan, Job, Job’s wife, Eliphaz the Temanite, Bildad the Shuhite, Zophar the Naamathite, and Elihu son of Barakel the Buzite.

How the book is set up:

Prologue : two scenes, the first on earth, the second in heaven (Ch. 1-2); Job’s opening monologue : (Ch. 3) and three cycles of dialogues between Job and his three friends:

First cycle: Eliphaz (Ch. 4-5) and Job’s response (Ch. 6-7), Bildad (8) and Job (9-10), Zophar (11) and Job (12-14)

Second cycle: Eliphaz (15) and Job (16-17), Bildad (18) and Job (19), Zophar (20) and Job (21)

Third cycle: Eliphaz (22) and Job (23-24), Bildad (25) and Job (26-27);

Three monologues:
• A Poem to Wisdom (chapter 28),
• Job’s closing monologue (Ch. 29-31),
• Elihu’s speeches (Ch. 32-37); Two speeches by God (Ch. 38:1-40:5 and 40:6-42:6), with Job’s responses;. Epilogue – Job’s restoration (Ch. 42:7-17).

The key question in the book of Job asks: “Can a favored, righteous person hold on to their faith in God when things go wrong?” In a conversation with Satan, God argues that such a person can indeed persevere, and points out his servant Job as an example. God then allows Satan to visit terrible trials upon Job to test him. While suffering is the chief theme of the book, a reason for suffering is not given. Instead, we are told that God is the highest law in the universe and that often his reasons are known only to him.

In a short period of time, marauders and lightning claim all Job’s livestock, then a desert wind blows down a house, killing all of Job’s sons and daughters. When Job keeps his faith in God, Satan afflicts him with painful sores all over his body. Job’s wife urges him to “Curse God and die.” (Job 2:9) We also learn that an invisible war is raging between the forces of good and evil. Satan sometimes inflicts suffering on human beings in that battle.

Three friends show up, supposedly to comfort Job, but their visit turns into a long theological debate over what caused Job’s suffering. They claim Job is being punished for sin, but Job maintains his innocence. Like us, Job asks, “Why me?”
A fourth visitor, named Elihu, suggests that God may be trying to purify Job through suffering. While Elihu’s counsel is more comforting than that of the other men, it is still only speculation.

Finally, God appears to Job in a storm and gives a stunning account of his majestic works and power. Job, humbled and overwhelmed, acknowledges God’s right as Creator to do whatever he pleases. God is good. His motives are pure, although we may not always understand them. God is in control and we are not. We have no right to give God orders.

God rebukes Job’s three friends and orders them to make a sacrifice. Job prays for God’s forgiveness of them and God accepts his prayer. At the end of the book, God gives Job twice as much wealth as he had before, along with seven sons and three daughters. After that, Job lived 140 more years.
Key Verses:

Job 1:9: Then Satan answered the Lord, “Does Job fear God for naught? (If loyalty to God is contingent on His prospering us, our faith will be shallow). Job 2:3

And the Lord said unto Satan, “Hast thou considered my servant Job, that there is none like him in the earth; a perfect and an upright, one that feareth God, and escheweth evil? And still he holdeth fast his integrity, although thou movest me against him, to destroy him without cause.” (Lord reasons with Adversary but admits he agreed to testing him)
Job 13:15

“Though he slay me, yet will I trust in him…” (Faith brings hope and allows us to believe in our Salvation)
Job 28:28: The fear of the Lord , that is wisdom;, and to depart from evil is understanding. (All meaningful success in God’s eyes begins with a healthy awe of Him.) Job 40:8

“Would you discredit my justice? Would you condemn me to justify yourself?” (Job is asked to examine his deepest feelings about the supremacy of God)

The Book of Job narrates the afflictions that befell a righteous man and discusses the moral problem such sufferings present. Job’s “three friends” discuss with him the meaning of his sufferings; they give their interpretation, that they are a sign of God’s anger and a punishment for sin; but this Job will not admit. Their suggestions wring from him “words without knowledge” (38:2), which he afterwards retracts (42:3); yet Job is declared by God to have spoken the thing that is right concerning the divine government (42:7) in saying that there is a mystery in the incidence of suffering that only a fresh revelation can solve.

Job 32–37 contains the speeches of Elihu, who is shocked at what he regards as impiety on the part of Job, and condemns him, though on different grounds from the “three friends.” His main thesis is that God will “not pervert judgment.” Job makes no reply to him. His own craving for light is satisfied by the vision of God, at length vouchsafed in answer to his appeals. “I have heard of thee by the hearing of the ear: but now mine eye seeth thee” (42:5). (LDS Bible Dictionary)

The book of Job does not entirely answer the question as to why Job (or any human) might suffer pain and the loss of his goods. It does make it clear that affliction is not necessarily evidence that one has sinned. The book suggests that affliction, if not for punishment, may be for experience, discipline, and instruction (see also D&C 122).

Job’s assurance of the bodily resurrection and his testimony of the Redeemer (19:25–27; see also 2 Ne. 9:4) are one of the high points of the book, equaled only by the revelation of the Lord to him in Job 38–41. The human mind is such that it is essential for Job to have a correct knowledge of God and know that his own course of life was acceptable to God, or he would not have been able to endure the trials that came upon him. His unfailing faith is characterized by such exclamations as, “Though he slay me, yet will I trust in him” (13:15). Job is mentioned also inEzek. 14:14; James 5:11; D&C 121:10.

Book of Job is also an investigation of the problem of divine justice. This problem, known in theology as theodicy, can be rephrased as a question: “Why do the righteous suffer?” The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as “retributive justice” This assumes a world in which human choices and actions are morally significant, but experience demonstrates that suffering cannot be sensibly understood as a consequence of bad choices and actions, and unmerited suffering requires theological candor.

One of the chief virtues of the poetry in Job is its rhetoric. The book’s rhetorical language seeks to produce an effect in the listener rather than communicate a literal idea. God’s onslaught of rhetorical questions to Job, asking if Job can perform the same things he can do, overwhelms both Job and the reader with the sense of God’s extensive power as well as his pride.

Sarcasm is also a frequent rhetorical tool for Job and his friends in their conversation. After Bildad lectures Job about human wisdom, Job sneers, “How you have helped one / who has no power! / How you have assisted the arm / that has no strength!” (26:2). Job is saying that he already knows what Bildad has just explained about wisdom. The self-deprecating tone and sarcastic response are rare elements in ancient verse. Such irony not only heightens the playfulness of the text but suggests the characters are actively responding to each other, thus connecting their seemingly disparate speeches together.

The story of Job also involves food consumption and boundaries. For example, an ideal family is one that eats and feasts together. The extreme ups and downs are experienced by Job’s family. We read he was the “greatest of all the men of the East” (1:3) because of his substance. Part of this evidence is that his sons and daughters would join together for regular meals. When Job loses his children, wealth, social status and physical health, he complains of starvation. Worms are feasting on his decaying flesh (Job 24:20). His wife is repulsed, his brothers loathe him. In the ancient world, to have no food or family or shared mealtime, is to live as a cursed man.

In addressing these kinds of questions, President Spencer W. Kimball said: “Answer if you can. I cannot, for though I know God has a major role in our lives, I do not know how much he causes to happen and how much he merely permits. Whatever the answer to this question, there is another I feel sure about.
“Could the Lord have prevented these tragedies? The answer is, Yes. The Lord is omnipotent, with all power to control our lives, save us pain, prevent all accidents, drive all planes and cars, feed us, protect us, save us from labor, effort, sickness, even from death, if he will. But he will not” (Faith Precedes the Miracle [1972], 96).

According to Ezekiel, Job was one of the three most righteous mortals who ever lived, the others being Noah and Daniel. Job survived a catastrophic destructin of his family, his health, and his wealth. Oral traditions about Job may have been handed down for centuries, but were most likely not written in Hebrew prior to 1000-922 b.c.

Jewish historian Josephus thought Uz was in Aramean or Syrian territories north of Palestine, but it may lay on the border between Edom and Arabia. Eliphaz=Edom. Elihu=from Aramean family

Job not presented as Israelite but exhibited devotion to God and wisdom that Jews admire. He was a figure representing perennial issues faced by people everywhere.

Job exhibited more endurance than patience. James’ advice to wait patiently for the Lord: “Ye have heard of the patience of Job” (Jas 5:11). But a friend chides Job for counseling others to remain calm in times of trouble, but “now it has come upon thee, and thou faintest”… (Job 4:5). Job provides less an example of patience than of tenacity by which he “holdeth fast his integrity” (Job 2:3) under catastrophic personal experiences. So he offers us a model of endurance in faith to overcome the terrors of undeserved suffering.

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Torah provides ancestral history of Israelites and sets down a series of laws. Under David and Solomon the monarchic period emerged: state political structure. Then kingdom divided under subsequent rulers.

Solomon (Heb: Schlomo) (Jedidiah). Israel’s king, son of David. 970-930 b.c. Third king of United Monarchy and final before Israel/Judah split. One of 48 prophets, builder of First Temple in Jerusalem. Great wisdom, wealth, power, but idolatrous and turning from God. He asked God for an understanding heart.

The book of 1st Kings is narrative history and prophecy. Author is anonymous. Written about 560-538 B.C. Key personalities are David, Solomon, Rehoboam, Jeroboam, Elijah, Ahab, and Jezebel. The purpose of 1st Kings is to contrast those who obey and disobey God throughout the ruling kings of Israel and Judah. The book describes the rule of Solomon as the last king of Israel and then the split of the kingdom after his death. Includes a great prayer to the Lord in chapter 8. Builds the first Temple in Jerusalem. Discusses events of Northern and Southern kingdoms after the division.

1 Kings 1-11: David was very old. His 4th son Adonijah (2 Sam 3:4) exalted himself as king, the natural heir to the throne. When David heard he told Zadok and Nathan to anoint Solomon as king. David charged Solomon to keep the law and to punish Joab and Shimei. Then David died. Solomon,through an intrigue with Bat-Sheba had Adonijah, Joab and Shimei executed. He thought Adonijah, because he wanted to marry David’s concubine, Abishag, was aiming for the crown. Solomon also marries the pharaoh’s daughter.

Solomon begins building temple – 480 yrs after Exodus from Egypt. Solomon succumbs to worship of gods of his wives.

Solomon obeys God’s laws, God appears to him in a dream and offers to grant the new king one wish. Solomon asks for wisdom to govern with justice and to know the difference between right and wrong. God is so impressed with Solomon’s humble request that he promises Solomon the additional gifts of wealth and long life. Solomon lives in great opulence and his empire stretches from Egypt to the Euphrates River. He earns international fame for his wise sayings and scientific knowledge.

Vss 16-22: Two women claim the same child as their own. His solution was to find the real mother and deliver the child to her. It is a remarkable testimony to the goodness and generosity of Solomon. Not many kings would take the time to settle a dispute between two prostitutes or inn-keepers.

With his vast resources, Solomon builds an elaborate temple to God as well as a palace for himself in Jerusalem. Solomon conscripts thousands of laborers for the work and imports materials from neighboring countries. He has levied huge taxes on his people. The Temple is lined with gold and features large, hand-sculpted angels and pillars. Solomon places the Ark of the Covenant inside, and all of Israel gathers for the dedication. After sacrificing herds of animals on the altar, Solomon prays for God’s blessing on the Temple. God appeared to Solomon and promised to dwell in the Temple so long as Solomon and the Israelites are obedient to his laws. If they are not, God will remove his presence from the Temple, destroying both the temple and the nation.We also have these promises:

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Matthew 7:7)

If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. (John 15:7)

Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. (1 John 5:14)

When Solomon strayed, the tribe of Judah was allowed to remain but the kingdom is broken. Solomon dies. Son Rehoboam, (rahav-enlarge + am= people) he who enlarges the people) son of Na-amah the Ammonitess (1Kings 24:21) was reluctant to make changes – loved the luxuries – caused a rebellion and Rehoboam (Judah) fled to Jerusalem. Jeroboam was made king of Israel. Rehoboam collected an army but prophet Shemaiah convinced him not to war (1Kings 14:22-24). Heathen idol worship was thoroughly implanted by then.

Solomon made special sacrifices at Gibeon because that was the great high place – like a temple. What made it different was that the tabernacle was there, though the Ark of the Covenant was in Jerusalem.

Joshua brought both the ark and the tabernacle to Shiloh (Josh 18) In the days of Eli the ark was captured and the tabernacle wrecked (1 Sam 4, Psalm 78:60-64, Jer. 7:12 and 26:9) The ark came back to Kiriath-Jearim (1 Sam 7:1-2) Saul restored the tabernacle at Nob (1 Sam 21) Saul moved the tabernacle to Gibeon (1 Chron 16:39-40) David brought the ark to Jerusalem and built a temporary tent for it (2 Sam 6:17, 2 Chron 1:4) He may have believed if the tabernacle was there the people would be satisfied with that and they would lose the passion and vision for the temple God wanted built.

Temple of Solomon (Beit ha Mikdash) in Jerusalem. The First Temple there. David drew the plans. Was supposed to be permanent resting place of Ark of Covenant containing Ten Commandments. According to II Chronicles: suggests that the inside ceiling was was 180 feet long, 90 feet wide, and 50 feet high. The highest point on the Temple that King Solomon built was actually 120 cubits tall (about 20 stories or about 207 feet).

Solomon spared no expense for the building’s creation. He ordered vast quantities of cedar wood from King Hiram of Tyre (I Kings 5:20¬25), had huge blocks of the choicest stone quarried, and commanded that the building’s foundation be laid with hewn stone. To complete the massive project, he imposed forced labor on all his subjects, drafting people for work shifts that sometimes lasted a month at a time.
Some 3,300 officials were appointed to oversee the Temple’s erection (5:27¬30). Solomon assumed such heavy debts in building the Temple that he is forced to pay off King Hiram by handing over twenty towns in the Galilee (IKings 9:11).

When the Temple was completed, Solomon inaugurated it with prayer and sacrifice, and even invited non¬Jews to come and pray there. He urged God to pay particular heed to their prayers: “Thus all the peoples of the earth will know Your name and revere You, as does Your people Israel; and they will recognize that Your name is attached to this House that I have built” (I Kings 8:43).

Sacrifice was the predominant mode of divine service in the Temple until it was destroyed by the Babylonians some four hundred years later, in 586 BCE. Seventy years later, after the story of Purim, a number of Jews returned to Israel – led by the prophets Ezra and Nehemiah – and the Second Temple was built on the same site. Sacrifices to God were once again resumed. During the first century B.C.E., Herod, the Roman appointed head of Judea, made substantial modifications to the Temple and surrounding mountain, enlarging and expanding the Temple. The Second Temple, however, met the same fate as the first and was destroyed by the Romans in 70 C.E., following the failure of the Great Revolt.

As glorious and elaborate as the Temple was, its most important room contained almost no furniture at all. Known as the Holy of Holies (Kodesh Kodashim), it housed the two tablets of the Ten Commandments inside the Ark of Covenant. Unfortunately, the tablets disappeared when the Babylonians destroyed the Temple and, therefore, during the Second Temple era the Holy of Holies was reduced to small, entirely bare room. Only once a year, on Yom Kippur, the High Priest would enter this room and pray to God on behalf of the Israelite nation. A remarkable monologue by a Hasidic rabbi in the Yiddish play The Dybbuk conveys a sense of what the Jewish throngs worshiping at the Temple must have experienced during this ceremony:

“God’s world is great and holy. The holiest land in the world is the land of Israel. In the land of Israel the holiest city is Jerusalem. In Jerusalem the holiest place was the Temple, and in the Temple the holiest spot was the Holy of Holies….

“There are seventy peoples in the world. The holiest among these is the people of Israel. The holiest of the people of Israel is the tribe of Levi. In the tribe of Levi the holiest are the priests. Among the priests, the holiest was the High Priest…. There are 354 days in the [lunar] year. Among these, the holidays are holy. Higher than these is the holiness of the Sabbath. Among Sabbaths, the holiest is the Day of Atonement, the Sabbath of Sabbaths….

“There are seventy languages in the world. The holiest is Hebrew. Holier than all else in this language is the holy Torah, and in the Torah the holiest part is the Ten Commandments. In the Ten Commandments the holiest of all words is the name of God…. And once during the year, at a certain hour, these four supreme sanctities of the world were joined with one another. That was on the Day of Atonement, when the High Priest would enter the Holy of Holies and there utter the name of God. And because this hour was beyond measure holy and awesome, it was the time of utmost peril not only for the High Priest but for the whole of Israel. For if in this hour there had, God forbid, entered the mind of the High Priest a false or sinful thought, the entire world would have been destroyed.”

“To this day, traditional Jews pray three times a day for the Temple’s restoration. Over the centuries, the Muslims who eventually took control of Jerusalem built two mosques on the Temple Mount, the site of the two Jewish Temples. It is a common Islamic custom to build mosques on the sites of other people’s holy places. Since any attempt to level these mosques would lead to an international Muslim holy war (jihad) against Israel, the Temple cannot be rebuilt in the foreseeable future,” (on that spot). Text from www.jewishvirtuallibrary.org

The Babylonians destroyed the Temple in 587 B.C.E. (about four hundred years after the Temple’s initial construction). Under the command of King Nebuchadnezzar, the Babylonian army attacked the city of Jerusalem. After an extended siege they finally succeeded in breaching the city walls and burned the Temple along with most of the city.

Today Al Aqsa – a mosque that includes the Dome of the Rock – exists on the site of the Temple. The destruction of the Temple was a tragic event in Jewish history that is remembered to this day during the holiday of Tisha B’Av. In addition to this fast day, Orthodox Jews pray three times a day for the restoration of the Temple.

Returning to the story of Solomon’s building of the Temple, we know that he had to tax families to pay for luxury materials for outside the kingdom and for the craftsman-quality labor needed for certain aspects of the Temple. Once that edifice was built, the requirement that all pilgrimage feasts take place there would mean the people had to travel long distances, bypassing their local shrines, to come to Jerusalem. Worshippers would bring their sacrifices to the Temple, and a portion of each sacrifice would serve the priests, with the rest coming back to the family.

Because of the increased distance that people had to travel, bringing an animal from home for the purpose of sacrifice would have been difficult for some. As a result, over time, people were allowed to sell an animal in their home district and take the silver with them to Jerusalem to buy a calf or sheep or wine for use in the Temple sacrifice. We see the gradual development of a money economy centered on the Temple. The Temple had its own treasury that was distinguished from the royal treasury.

Judah remained the capital of Judah, and Solomon’s temple remained the focal point for its worship. On the other hand, Jeroboam (931-910 b.c.) not only had to choose a capital for Israel but had to make provisions for the national religious cult. He established centers for the worship of Yahweh at Bethel and Dan, cities near the southern and northern borders of his kingdom. He placed golden statues of young bulls within the temple, but they were probably thought sacred to Yahweh, Israel’s traditional god, who was thought to be invisibly enthroned above the Ark of the Covenant between two large statues of cherubim.

Cherubim were winged-sphinx-like semi-divine figures with human heads and the bodies of bulls or lions. In Canaanite mythology, they were thought to guard divinities and kings and were often depicted on the sides of royal thrones.

The Jerusalem temple was a rectangular structure measuring 165 by 85 feet and divided into three rooms. It was a “straight axis” temple with an east west orientation and was surrounded by an inner and outer courtyard. As one approached the temple, concentric courtyards marked the movement into increasingly sacred space.

Inner courtyard – huge bronze basin called “yahm” (sea). Presumably it held water and was mounted on backs of 12 bronze oxen. We have the likeness in our temples today.

Also were ten large bronze cult stands having panels set in frames and in the frames were lions, oxen and cherubim (1Kgs 7:28-29). Each placed on four bronze wheels.

The temple was considered the dwelling place of the Israelite god; the average pilgrim to Jerusalem would never enter it. Many of its features reflect the ancient Israelite house complex.

The outer courtyard was where people gathered. The entrance was marked by two bronze pillars with ornately decorated capitals. Only priests entered through them into the first room, and then into the main room, which was ornately decorated. The account in Kings repeatedly emphasizes that everything was overlaid with gold.

The innermost room of the sanctuary, the Holy of Holies, is where Solomon is said to have placed the Ark of the Covenant, marking the place symbolically as the throne room of the deity. Our best description comes from Isaiah 6. He describes receiving his commission to prophesy while standing in this room.

Moving to the Gospel of Luke, the account begins with the Temple, at the altar of incense before the veil, as the righteous priest Zacharias performs his duty (Luke 1:5-25). Book ends with disciples “continually in the temple, praising and blessing God”. Jesus’ first recorded words occur while he is in the temple and his final words before his death are an address to the God of the temple. Most people don’t know that Jesus, not being an Aaronic priest nor the high priest, or an ordained rabbi, could not enter the temple – the Holy Place or the Holy of Holies.

Luke lays stress on Jesus’ actions when he enters the temple and drives out the merchants in preparation for his proclamation of the good news in the temple. Another important episode where temple plays significant role: When the Savior speaks to his Father through the torn curtain of the temple. His activities during his ministry in Jerusalem (yeru salem = city of peace, will see peace, where it rains peace) are so intertwined with the religious celebrations of the temple that knowledge of the historical background of ancient temple worship if necessary.

Jerusalem , located on a plateau in the Judean Mountains between the Mediterranean and the Dead Sea, is one of the oldest cities in the world. It is considered holy to the three major Abrahamic religions: Judaism,
Christianity and Islam. Israelis and Palestinians both claim Jerusalem as their capital, as Israel maintains its primary governmental institutions there and the State of Palestine ultimately foresees it as its seat of power;

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David, (Heb. דָּוִיד) second king of the United Kingdom of Israel and Judah. According to Matthew and Luke he was an ancestor of Jesus. Born 1040 b.c. in Bethlehem, died 970 b.c. in Jerusalem. David was the eighth and youngest son of Jesse from the kingly tribe of Judah, a direct descendent of Ruth the Moabite. His parents: Jesse – Ishai, son of Obed, grandson of Ruth and Boaz, and Nitzevit, ancestress of Kings of Judah. Not named in Bible. Her grandson was King Solomon.

According to the Jerusalem Talmud, David was born and died on the Jewish holiday of Shavuot (Feast of Weeks), commemoration of the day God gave Torah to Israel. David was a special gift to his nation.

David had 7 children by different wives:
David was married to Ahinoam, Abigail, Maacha, Haggith, Abital and Eglah during the 7-1/2 years he reigned in Hebron as king of Judah.

After David moved his capital to Jerusalem, he married Bathsheba. Each of his first six wives bore David a son, while Bathsheba bore him four sons. Altogether, scripture records that David had 19 sons by various women, and one daughter, Tamar.

The most authoritative source for David’s wives is 1 Chronicles 3, which lists David’s descendants for 30 generations. This source names seven wives:
1. Ahinoam of Jezreel,
2. Abigail the Carmel, sister or half-sister of David
3. Maachah the daughter of King Talmai of Geshur,
4. Haggith,
5. Abital,
6. Eglah,
Bath-shua (Bathsheba) the daughter of Ammiel, mother of Solomon (Jedidiah) Heb: Schmuel: Solomon’s wife: Naamah, Pharaoh’s daughter.

7. Missing from the 1 Chron 3 list of sons and wives is Michal, daughter of King Saul who reigned c. 1025-1005 B.C. Her omission may be linked to 2 Samuel 6:23, which says, “to her dying day Michal, daughter of Saul, had no children.” The encyclopedia Jewish Women says” there are rabbinic traditions within Judaism that pose three claims about Michal: She was really David’s favorite wife; because of her beauty she was nicknamed “Eglah,” meaning calf or calf-like; she died giving birth to David’s son Ithream.

Equating Eglah with Michal was the rabbis’ way of bringing David’s marriages into line with the requirements of Deuteronomy 17:17, a law of Torah which mandates that the king “shall not have many wives.” David had six wives while he ruled in Hebron as king of Judah. While there, the prophet Nathan tells David in 2 Samuel 12:8: “I would give you twice as much over,” which the rabbis interpret to mean that the number of David’s existing wives could be tripled: from six to 18. David brought his number of spouses to seven when he later married Bathsheba in Jerusalem, so David had well under the maximum of 18 wives.

David is central to Jewish, Christian and Islamic doctrine and culture. He was a great poet. David of Israel was known for his diverse skills as both a warrior and a writer of psalms. In his 40 years as ruler, between approximately 1010 b.c. and 970 b.c. he united the people of Israel, led them to victory in battle, conquered land and paved the way for his son, Solomon, to build the Holy Temple. Almost all knowledge of him is derived from the books of the Prophets and Writings: Samuel I and II, Kings I and Chronicles I, but Chronicles is a retelling, mainly.

David began his life as a shepherd in Bethlehem. The prophet Samuel called him out of the field and anointed him as a future king without the knowledge of the current king, Saul. David simply returned to his sheep. His first interaction with Saul came when the king was looking for someone to play music for him, and the king’s attendant summoned the skilled David to play for him. Saul was pleased with David and kept him in his service as a musician.

The first time David publicly displayed his courage was when, as an inexperienced boy armed with only a stick and a few stones, he confronted the nine-foot, bronze armored Philistine giant, Goliath of Gath (1 Sam 17:4-11). After skilled warriors had cowered in fear for 40 days, David made a slingshot, invoked God’s name, and killed the giant. After this, Saul took David on as commander of his troops and David formed a close friendship with Saul’s son, Jonathan (1 Sam 18:1)

David was successful in battle against the Philistines and this aroused the jealousy of Saul, who tried to kill David by throwing a spear at him. David stayed with Saul, however, and Saul offered him his own daughter, Merav, as a wife. He later reneged on his promise, but offered David his second daughter, Michal (mee khal)

Saul’s jealousy of David grew and he asked his son Jonathan to kill David. The JST of 1Sam 18:6-8,10,16 and again in 19:9, makes it clear that “the evil spirit which was not of God came upon Saul”. Jonathan was a friend of David’s, however, and hid David instead. He then went to his father and convinced Saul to promise not to kill David. Saul promised, and David returned to his service. This promise did not last and, after Saul attempted to kill David a second time, Michal helped David run away to the prophet Samuel in Ramah. 18:30-19:24. Saul tried to kill David at least 12 times. David returned briefly to make a pact of peace with Jonathan and to verify that Saul was still planning to kill him. He then continued his flight from Saul, finding refuge with the king of Moab. On the way, the priest Ahimelech (the divine king is brother) of Nob gave David a weapon. When Saul heard this, he sent Doeg the Edomite to kill 85 of the city’s priests.

While almost half of the Psalms are headed “A Psalm of David” (though the phrase can also be translated as “to David” or “for David”) and tradition identifies several with specific events in David’s life (Psalms 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63 and 142), Psalm 34 is attributed to David on the occasion of his escape from the Abimelech, by pretending to be insane. According to the narrative in 1 Samuel 21, instead of killing the man who had exacted so many casualties from him, Abimelech allows David to depart, exclaiming, “Am I so short of madmen that you have to bring this fellow here to carry on like this in front of me? Must this man come into my house?”

David is an important figure in Judaism. Historically, David’s reign represented the formation of a coherent Jewish kingdom centered in Jerusalem. David is an important figure within the context of Jewish messianism (belief in a messiah). In the Hebrew Bible, it is written that a human descendant of David will occupy the throne of a restored kingdom and usher in a messianic age.

David is also viewed as a tragic figure; his acquisition of Bathsheba, and the loss of his son are viewed as his central tragedies. David’s adultery with Bathsheba was only an opportunity to demonstrate the power of repentance, and the Talmud states that it was not adultery at all, quoting a Jewish practice of divorce on the eve of battle.

In the Book of Jacob, the Nephite nation begins to practice polygamy, justifying it by the example of David and Solomon. In response the prophet Jacob denounces both David’s taking of “many wives” and the Nephites’ taking of multiple wives.

Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none” Jacob 2:27

He stops short of denouncing polygamy altogether. For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.” Jacob 2:30

The D&C 132:39 states that of David’s sexual relationships, only his relationship with Bathsheba was a sin. “David’s wives and concubines were given unto him of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me save in the case of Uriah and his wife; and, therefore he hath fallen from his exaltation, and received his portion; and he shall not inherit them out of the world, for I gave them unto another, saith the Lord.”

Furthermore, according to Talmudic sources, the death of Uriah was not to be considered murder, on the basis that Uriah had committed a capital offence by refusing to obey a direct command from the King. However, in Hebrew rabbinical writings, the Sanhedrin, David expressed remorse over his transgressions and sought forgiveness. God ultimately forgave David and Bathsheba but would not remove their sins from scripture. David lost his exaltation.

Because of David’s transgressions, his eternal blessings were taken from him (TPJS, pp. 188-89). The Lord granted David a continuation of life for another twenty-one years, perhaps because of his immediate and deep remorse (cf. Ps. 51), his acts of repentance, and his continued faithfulness to Jehovah (2 Sam. 12:13, 16; cf. WJS, p. 335). However, he must await in the spirit prison the redemption promised to him (Acts 2:34; WJS, p. 74). Even with the assurance of the Lord’s ultimate mercy (Ps. 86:13), David lost much that God had given him on earth, he fell “from his exaltation” and his wives were given unto another” (D&C 132:39). Yet his personal integrity appears in his insistence that he be punished in place of his people, whom he saw in vision being destroyed (2 Sam. 24:15-17).
David’s partaking of the shewbread, which was reserved only for the priests (see Reading 13-7), was technically a violation of the Mosaic law. Jesus, however, used this incident to show that in times of dire necessity a breach of the ritual law was not a sin(Matt 12:1–8). As Paul said, “the letter killeth, but the spirit giveth life” (2 Corinthians 3:6).
This chapter exhibits an aspect of David’s character that is much to be admired. Although anointed by God’s prophet to be king of Israel, and although Saul constantly sought his life, this chosen servant of the Lord still would not lift his hand against Saul so long as Saul lived (see vv. 5–6). David understood an important priesthood principle, that is, that one has loyalty to those called by the Lord to preside even when they may not function perfectly in their calling. Saul was failing miserably, but David knew that it was the Lord’s responsibility to remove Saul, not his.
Goliath’s height was six cubits and a span. The most widely accepted opinion of the length of a cubit is about eighteen inches or, roughly, the distance from the elbow to the tip of the extended middle finger. A span is said to be one-half the distance from the thumb to the end of the little finger when the fingers are spread as wide as possible. These measurements would make the height of Goliath approximately nine feet, nine inches!

It is commonly believed there were men in ancient times whose height far exceeded seven feet. There are references in the scriptures to giants in the earlier periods of history: in the time of Enoch (see Moses 7:15), in the days of Noah (see Moses 8:18;

Genesis 6:4), and in the time of the Israelites (see Numbers 13:33; Deuteronomy 2:10–11; Joshua 15:8). Called Anakim (meaning “long-necked” or “tall” in Hebrew) by the Israelites, this race of giants seems to have been virtually destroyed in the conquest of
Canaan under Joshua (see Joshua 11:21.

Marlena Baker marlenatanya@gmail.com

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Antichrist. The term is as much a definition as it is a title. For many Christians today the word brings fear and dread, aggravated by their interpretation that there is an individual who is called “Antichrist,” and works in conjunction with the beast described in the book of Revelation (See Rev. 13). Numerous Christian books, such as the series Left Behind, written by Tim Lahaye and Jerry B. Jenkins, have added to the doomsday interpretation of a singular demon of a man who deceives and controls millions.

But John, the author of Revelation, wrote in other epistles: “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. … For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (1 John 2:18; 2 John 1:7).

The Bible Dictionary notes that “Antichrist is a word used by John to describe one who would assume the guise of Christ, but in reality would be opposed to Christ. In a broader sense it is anyone or anything that counterfeits the true gospel or plan of salvation and that openly or secretly is set up in opposition to Christ. The great antichrist is Lucifer, but he has many assistants both as spirit beings and as mortals” (p. 609). Elder Bruce R. McConkie adds: “… He is one who offers salvation to men on some other terms than those laid down by Christ” (Mormon Doctrine, p. 39). Using this definition, can you identify antichrist teachings in the world today?

The Book of Mormon exposes three notable antichrists: Sherem (Jacob 7), Nehor (Alma 1), and Korihor (Alma 30). They embody the definition John provided: they deny that Jesus Christ will/has come in the flesh to atone for sin, and to reconcile mankind to God. They are alarming individuals, not only in what they teach, but in the fact that they seem to hold so much power over others. President Benson taught: “The Book of Mormon exposes the enemies of Christ. It confounds false doctrines and lays down contention. It fortifies the humble followers of Christ against the evil designs, strategies, and doctrines of the devil in our day. The type of apostates in the Book of Mormon are similar to the type we have today. God, with his infinite foreknowledge, so molded the Book of Mormon that we might see the error and know how to combat false educational, political, religious and philosophical concepts of our time” (Ensign, May 1975, p. 64, emphasis added).

Fear is never the best tool by which to overcome antichrist teachings; knowledge is. As Latter-day Saints, we must avoid the doomsday dread that leads to helplessness and hopelessness. Rather, we must be prepared through study, prayer, consistent temple service, and the Spirit that comes as a result of living our religion, so that we can readily recognize false teachings, and also have the ability to refute them. Joseph Smith taught that “It is impossible for a man to be saved in ignorance” (Teachings, p. 301). The study of Alma’s encounter with Korihor will provide helpful tools and insights. Korihor’s teachings have been practiced for centuries, and are as current today as they ever were:
• Korihor taught against the ancient prophecies and taught that there would be no Christ (Alma 30:6, 12).
• Korihor mocked the faithful, telling them that they were “bound down under a foolish and a vain hope.” He asked: “Why do ye look for a Christ? For no man can know of anything which is to come” (Alma 30:13, 26).
• He said “These are foolish traditions of your fathers” (Alma 30:14).
• He claimed that no one could know of things which could not be seen, “therefore ye cannot know that there shall be a Christ” (Alma 30:15).
• He claimed that their hope in a remission of sins was but the effect of a frenzied mind …” (Alma 30:16).
• Korihor asserted that “… there could be no atonement made for the sins of men … and whatsoever a man did was no crime” (Alma 30:17, 25).
• He taught that “…when a man was dead, that was the end thereof” (Alma 30:18).
• He said that people bound themselves down under the foolish ordinances taught by their priests, who only sought to usurp power and authority over them, and to keep them in ignorance (Alma 30:23, 27).
• He accused the priests of “glutting” themselves with the labor of the people, taking their money (Alma 30:27-28, 31).
• Korihor demanded a sign before he would believe (Alma 30:43, 48).
It is worth noting that Korihor was rejected by both the People of Ammon and the city of Gideon. Mormon tells us that they “were more wise than many of the Nephites” (Alma 30:20). Each of these groups bound Korihor and took him to a higher authority, eventually leading him to Alma (Alma 30:20-21). When the priest of Gideon questioned Korihor, he accused him of “interrupt[ing] the rejoicings” of the people of the land (Alma 30:22).

We can learn a valuable lesson by the action of this high priest: he made no attempt to “contest” with Korihor (Alma 30:29). Our “contesting” often leads to contention without any real resolution. We cannot give room to the teachings of those who are determined to “interrupt our rejoicings,” but have no real intent to listen, exchange ideas, or to learn. Note that this is quite a different circumstance than that of responding to the honest seeker of truth who has questions.

Unfortunately, Korihor did have a great deal of success amongst the Nephites (Alma 30:18). It’s interesting to note that the almost-immediate result of his success was the turning of the people to immorality and “whoredoms” (Alma 30:18) – the “plaguing sin of [our] generation” (President Ezra Taft Benson, Ensign, May 1986, 4). Why is this connection so strong? Why does this seem to be “the sin of choice” for those who do not believe in the atonement of Christ?

Alma’s method of responding to Korihor gives needed insight as to handle our own interactions with the “Korihors” or antichrists of our day. Before we attempt to respond, we ought to ask ourselves if we are coming from the same position of strength that Alma did.
• When Korihor “reviled” Alma and “rose up in great swelling words,” Alma logically and calmly responded to him (see Alma 30:31-35).
• He began to question Korihor, instead of giving way to Korihor’s attempt to take control. Rather than be in an offensive or defensive position, he led with the Spirit and began with the most basic and important query: “Do you believe that there is a God?” and “Will ye deny the Christ?” (see Alma 30:37).
• Alma bore testimony of these important truths to Korihor. “I say unto you, I know there is a God, and also that Christ shall come” (Alma 30:39).
• Instead of responding to Korihor’s challenge to show him proof that Christ would come, Alma asked Korihor to provide evidence that there was no God (Alma 30:40).
• Alma testified that “all things [are] a testimony (or proof) of God’s existence. When Korihor asked for a sign, Alma testified that “all things denote there is God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator” (Alma 30:41, 44).
• Alma testified that he knew that Korihor knew the truth, but was possessed “with a lying spirit” and had “put off the Spirit of God that it [could] have no place in [him].” By putting off the Spirit, the devil had taken control and “carried” Korihor about, “working devices that he may destroy the children of God” (Alma 30:42).

At Korihor’s insistence for a sign, the Lord granted him one: he was left without a voice (and possibly deaf) (Alma 30:49-51). Writing his words, he now admitted that he had always known there was a God, but that the devil had deceived him, appearing to him in the form of an angel.

This “messenger” had given him instructions to “go and reclaim this people.” The angel had told him what to say, and Korihor had taught them “because they were pleasing to the carnal mind.” They were so pleasing that as he taught them, Korihor became convinced that they were true (see Alma 30:52-53). These doctrines which please the carnal mind of man can become more convincing as they are repeated … the philosophies of our day rephrase and replicate them time and again – with many converts! Giving a place to them in our hearts and minds will eventually leave us as they did Korihor, spiritually deaf and blind.

These carnally-minded false teachings had independently also got hold upon a people called the Zoramites. They had separated themselves from the Nephites, choosing the man, Zoram, to be their leader.

Alma took a mighty missionary force with him in his efforts to reclaim the Zoramites. Ammon, Aaron, Omner, Amulek and Zeezrom all accompanied him, in addition to two of his sons (Alma 31:6). This action again points to the wisdom of having help and authority when confronting false doctrine. Alma “thought it was expedient that they should try the virtue of the word of God” in their efforts amongst the Zoramites. It had served each of these missionaries well in the past, and had a “more powerful effect upon the minds of the people than the sword, or anything else” (Alma 31:5).

It is the word of God, accompanied by the Spirit and the authority of the Lord’s priesthood representatives that exposes and confounds evil.
Alma’s heart sickened with the iniquity of his people, and the foolishness of their ways. He was filled with grief for the welfare of their souls (Alma 31:1-2). They had “pervert[ed] the ways of the Lord” in their methods of worship and teachings. Puffed up with their own pride, they had built the Rameumptom, or “holy stand” upon which they took turns climbing and presenting a declaration to God. Their speech was not a prayer, but a pronouncement stating their superiority over all others. At its heart was yet again a statement that “there shall be no Christ” (Alma 31:16-17). Satan and his angels had done their work in Antionum; the Zoramites spewed forth the same dark doctrines, with the only exception their profession of belief in God – who they maintained was and always would be but a spirit (see Alma 31:10-17). Although they claimed to believe, after each person took his turn on the stand, “they returned to their homes, never speaking of their God again” (Alma 31:23).

Alma cried out for strength to the very Savior that each of these antichrists denied. “O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength ….” He prayed also for his companions: “…wilt thou comfort their souls in Christ” (Alma 31:31-32). He begged that they would have success in bringing the “precious” souls of the Zoramites back to their Savior. The Lord answered Alma’s prayer, in that he “provided for them that they should suffer no manner of afflictions, save it were swallowed up in the joy of Christ” (Alma 31:38). The Lord will provide comfort and strength to us as we seek to live by His doctrine, giving us needed aid in discerning truth and confounding false doctrine.

May we look to Alma, the People of Ammon, and the people of Gideon as we respond to antichrist doctrine. They rejoiced in Christ continually, firm in their testimony of His reality. Therefore, they were not shaken by false teachings, although they did seek to reclaim those who had been. Besides a firm testimony, their tools were the word of God in its simple purity, and love for their fellowmen. May we look to the comfort and strength that only Christ can give, remembering that it is only through His life, teachings and atonement that we can find hope and joy. Indeed, all things do testify of Him!

The post Book of Mormon Institute Class: “All Things Denote There Is a God” appeared first on Judah and Joseph: Scepter and Birthright.

The beautiful Song of Moses in Ex 15 was unlikely spontaneous as Moses let the nation into the wilderness. This is a part of Jewish liturgy, performed several times daily and was offered as a prayer= tefilah. Similar to modern Shacharit or morning prayer or the Shemoneh Esrei- the basic prayer of Judaism, recited while standing and facing the ark that houses Torah scrolls. Consists of praise, petitions, thanks, including a full 19 blessings of praise, petitions and thanksgiving to God. Compare Deut 32 and the Psalm of Nephi (2Ne 4:15-35), D&C 25:12, 45:71, 109:39, 84:98-102, 133:56).

Themes: Lord is a man of war; He overthrew those who rose against us; Who is like You among the Gods: People will hear and be afraid. Lord reigns forever. After a time of testing, the Israelites found wells and shade. The Lord knows when to test us and rest us! During this Exodus the Hebrews became a nation, called Israelites.

The number 40 is a ceremonial number of cleansing (Lev 12), separating epochs. Other symbolic numbers from scripture: 3, 7, 18, 10, 40, 70.
1. Rain fell for “forty days and forty nights” during the Flood
2. Spies explored the land of Israel for “forty days.” (Num 13)
3. The Hebrew people lived in the Sinai desert for “forty years”. This period of years represents the time it takes for a new generation to arise.
4. Moses’ life is divided into three 40-year segments, separated by his fleeing from Egypt, and his return to lead his people out.
5. Several Jewish leaders and kings are said to have ruled for “forty years”, that is, a generation. (Examples: Eli, Saul, David, Solomon.)
6. Goliath challenged the Israelites twice a day for forty days before David defeated him.
7. Moses spent three consecutive periods of “forty days and forty nights” on Mount Sinai:
8. He went up on the seventh day of Sivan, after God gave the Torah to the Jewish people, in order to learn the Torah from God, and came down on the seventeenth day of Tammuz, when he saw the Jews worshiping the Golden Calf and broke the tablets
9. He went up on the eighteenth day of Tammuz to beg forgiveness for the people’s sin and came down without God’s atonement on the twenty-ninth day of Av
10. He went up on the first day of Elul and came down on the tenth day of Tishrei, the first Yom Kippur, with God’s atonement.

The Ten Commandments = Halacha= Law. Ten = Aseret Ha diberot=the way (These are not suggestions!)
When the Israelites accepted the Ten Commandments from God at Mount Sinai, they committed themselves to following a moral code of behavior. These are a special set of spiritual imperatives. Greek = Decalogue.
1. I am the Lord your God who brought you out of slavery in Egypt.
2. You shall have no other gods but me.
3. You shall not misuse the name of the Lord your God.
4. You shall remember and keep the Sabbath day holy.
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against thy neighbor.
10. You shall not covet.

Rabbis teach that the first five sayings, to the left side of the tablet, concern man’s relationship with God (belief in God, prohibition of improper worship, prohibition of oath, Shabbat=Sabbath, respect for parents). The second five sayings, on the right side of the tablet, concern man’s relationship with other people (prohibitions of murder, adultery, theft, false witness, coveting). Judaism teaches that our relationship to our parents is akin to our relationship to God because our parents created us. Disrespect of parents is considered an insult to God. Thus, respect for parents is included on the right side of the tablets with the other sayings that concern our relationship with God.

Among Orthodox Jews, the Seven Laws of Noah (Noahide Laws) were written by Moses Maimonides (12th c.) and date to a.d. 220:
1. The prohibition of idolatry.
2. The prohibition of murder.
3. The prohibition of theft.
4. The prohibition of sexual immorality.
5. The prohibition of blasphemy.
6. The prohibition of eating flesh taken from an animal while it
is still alive.
7. The requirement of maintaining courts to provide legal
recourse.
According to Rabbinic tradition, these laws are derived exegetically from the six commandments which were given to Adam in the Garden of Eden, Gen 2:16 and a seventh precept, which was added after the Flood of Noah. According to Judaism, the 613 commandments given in the written Torah, as well as their explanations and applications discussed in the oral Torah, are applicable to the Jews only, and non-Jews are bound only to observe the seven Noahide laws. To read the 613 (mitzvot) commandments, click on www.jewfaq.org. Jews base their special identity upon these commandments, many of which refer to ancient temple practices and are not currently in effect. Only about 1/3 apply to modern life. But the Restoration of all things is not complete. The Third Temple will be built in Jerusalem ( yeru-shalem=to establish peace) and animal sacrifices will resume for a time there!

Judaism also teaches that the two tablets are parallel. In other words, our duties to God and our duties to people are equally important. If, however, one must choose between performing a duty to God or performing a duty to a person, one should first perform good deeds for another person. These are different from Exodus 34 – the first code of the covenant placed a great deal of emphasis on social matters, such as the treatment of slaves and just compensation for losses caused by negligence or theft. In this abbreviated “code of the covenant” the emphasis falls on Israel’s obedience to God, which had so quickly been interrupted by Israel’s idolatry and apostasy. The prohibitions of verses 12-17 forbid those contacts with the Canaanites which might lead Israel to turn from God. Compare the JST Genesis 34 where Moses is told to prepare two more tablets, but the Priesthood of Melchizedek is taken away and instead the Israelites receive the Lesser Gospel. The Prophet Joseph restores in Exodus 34:1-2 a lost portion of scripture.

For I will take away the priesthood out of their midst;
therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them.

These tightly-woven verses, with repeated reference to faces and forward movement and to the idea of the center (their “midst”), flow beautifully together in Hebrew. The weave is chiastic: the Lord tells Moses that as a result of His taking the priesthood out of their midst, His holy order shall not go before them (lit. to their faces) for His presence (His faces) shall not go up in their midst.
The phrase “shall not go before thee” elsewhere occurs in Exodus when the Lord tells Moses that His presence shall not go before his people into the Promised Land. Because of their rebellion, his angel shall go before him, but not his presence (Exodus 33:2-3).

The Joseph Smith Translation explains what it all means: His presence cannot go before them, because with the fullness of the priesthood, the holy order, taken away, and its attendant sacred ordinances thus also taken away, there can be no access to the face of God. The phrase “my holy order,” rendered back into Hebrew, yields: “the order of my holiness.” Though not attested anywhere in the Hebrew Bible, the phrase does reflect, as every reader knows, Psalm 110:4: “Thou art a priest after the order of Melchisedek”

The Tabernacle of the Lord in the Wilderness
Tabernacle means “tent,” “place of dwelling” or “sanctuary.” It was a sacred place where God chose to meet His people, the Israelites, during the 40 years they wandered in the desert under Moses’ leadership. It was the place where the leaders and people came together to worship and offer sacrifice.

The tabernacle was first erected in the wilderness exactly one year after the Passover when the Israelites were freed from their Egyptian slavery (circa 1450 B.C.). It was a mobile tent with portable furniture that the people traveled with and set up wherever they pitched camp. The tabernacle would be in the center of the camp, and the 12 tribes of Israel would set up their tents around it according to tribe. The instruction on how to build the tabernacle was first given to Moses in the wilderness, who then gave the orders to the Israelites.“…make a sanctuary for me, and I will dwell among them.” (Exodus 25:8, 29:45-6)

The tabernacle consisted of a tent-like structure (the tabernacle proper) covered by rug-like coverings for a roof, and an external courtyard (150 feet by 75 feet). The whole compound was surrounded by a high fence about 7 feet in height. The fence was made of linen hangings held by pillars. The tent (tabernacle proper) was divided into the Holy Place and the Holy of Holies. The tent was made of acacia wood boards overlaid with gold and fitted together to form the walls, measuring 45 by 15 feet. On top, four layers of curtains acted as a roof to shield the tabernacle from sun and rain:

The innermost layer was woven with fine linen and embroidered with figures of cherubim (angels), the second layer was made of goat’s hair, the third layer was made of rams’ skins dyed red, and the outermost layer was There was only one gate by which people could enter into the tabernacle courtyard. The gate was 30 feet wide. It was located directly in the center of the outer court on the east end. The gate was covered by a curtain or screen made of finely twisted linen in blue, purple and scarlet.

The one and only gate is a representation of Christ as the only way through which one could fellowship with God and worship Him. To do this, one must enter in through the gate to the place where God dwelled. Jesus said in his famous “I am” statements:
“I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6). The curtains were pinned to the ground with loops and clasps.

The brazen altar, bronze altar, or altar of sacrifice was situated right inside the courtyard upon entering the gate to the tabernacle. The Hebrew root for altar means “to slay” or “slaughter.” The Latin word alta means “high.” An altar is a “high place for sacrifice/slaughter.” The altar stood raised on a mound of earth, higher than its surrounding furniture. This is a projection of Christ, our sacrifice, lifted up on the cross, His altar, which stood on a hill called Golgotha. The altar was made of wood from the acacia tree and overlaid with bronze (usually symbolic of judgment on sin in the Bible), measuring 7.5 feet on all four sides and 4.5 feet deep. Four horns projected from the top four corners and a bronze grating was inside to hold the animal.

The altar was the place for burning animal sacrifices. It showed the Israelites that the first step for sinful man to approach a holy God was to be cleansed by the blood of an innocent creature. For a sin offering, a person had to bring an animal — a male one without blemish or defect from the flock or herd — to the priest at the tabernacle gate.

The laver, or basin, was a large bowl filled with water located halfway between the brazen altar and the Holy Place. Although God did not give specific measurements for the Laver, it was to be made entirely of bronze. The priests were to wash their hands and their feet in it before entering the Holy Place. The laver was located in a convenient place for washing and stood as a reminder that people need cleansing before approaching God. The priests atoned for their sins through a sacrifice at the brazen altar, but they cleansed themselves at the laver before serving in the Holy Place, so that they would be pure and not die before a holy God.

After washing their hands and feet at the laver, the priests could enter the Holy Place, which was the first room in the tent of the tabernacle. There were three pieces of furniture in the Holy Place: the menorah, the table of showbread and the golden altar of incense.

The menorah, also called the “golden lampstand” or “candlestick,” stood at the left side of the Holy Place. It was hammered out of one piece of pure gold. Like for the laver, there were no specific instructions about the size of the menorah, but the fact that it was fashioned out of one piece of pure gold would have limited its size. The lampstand had a central branch from which three branches extended from each side, forming a total of seven branches.

Seven lamps holding olive oil and wicks stood on top of the branches. Each branch looked like that of an almond tree, containing buds, blossoms and flowers. The priests were instructed to keep the lamps burning continuously. The light shone upon the table of showbread and the altar of incense, enabling the priests to fellowship with God and intercede on behalf of God’s people. Just as the lampstand was placed in God’s dwelling place so that the priests could approach God.

The table of showbread was a small table made of acacia wood and overlaid with pure gold. It measured 3 feet by 1.5 feet and was 2 feet, 3 inches high. It stood on the right side of the Holy Place across from the lampstand and held 12 loaves of bread, representing the 12 tribes of Israel. The priests baked the bread with fine flour and it remained on the table before the Lord for a week; every Sabbath day the priests would remove it and eat it in the Holy Place, then put fresh bread on the table. Only priests could eat the bread, and it could only be eaten in the Holy Place, because it was holy. “Showbread” also was called “bread of the presence” because it was to be always in the Lord’s presence.

The golden altar of incense, which is not to be confused with the brazen altar, sat in front of the curtain that separated the Holy Place from the Holy of Holies. This altar was smaller than the brazen altar. It was a square with each side measuring 1.5 feet and was 3 feet high. It was made of acacia wood and overlaid with pure gold. Four horns protruded from the four corners of the altar.

God commanded the priests to burn incense on the golden altar every morning and evening, the same time that the daily burnt offerings were made. The incense was to be left burning continually throughout the day and night as a pleasing aroma to the Lord. It was made of an equal part of four precious spices (stacte, onycha, galbanum and frankincense) and was considered holy. God commanded the Israelites not to use the same formula outside the tabernacle to make perfume for their own consumption; otherwise, they were to be cut off from their people (Exodus 30:34-38).

The incense was a symbol of the prayers and intercession of the people going up to God as a sweet fragrance. God wanted His dwelling to be a place where people could approach Him and pray to Him.

The Holy of Holies was a perfect cube — its length, width and height were all equal to 15 feet. A thick curtain separated the Holy of Holies from the Holy Place. This curtain, known as the “veil,” was made of fine linen and blue, purple and scarlet yarn. There were figures of cherubim (angels) embroidered onto it. Cherubim, spirits who serve God, were in the presence of God to demonstrate His almighty power and majesty. They also guarded the throne of God. These cherubim were also on the innermost layer of covering of the tent. If one looked upward, they would see the cherubim figures. The word “veil” in Hebrew means a screen, divider or separator that hides. What was this curtain hiding? Essentially, it was shielding a holy God from sinful man. Whoever entered into the Holy of Holies was entering the very presence of God. In fact, anyone except the high priest who entered the Holy of Holies would die. Even the high priest, God’s chosen mediator with His people, could only pass through the veil and enter this sacred dwelling once a year, on a prescribed day called the Day of Atonement.

The picture of the veil was that of a barrier between man and God, showing man that the holiness of God could not be trifled with. God’s eyes are too pure to look on evil and He can tolerate no sin (Habakkuk 1:13). The veil was a barrier to make sure that man could not carelessly and irreverently enter into God’s awesome presence. Even as the high priest entered the Holy of Holies on the Day of Atonement, he had to make some meticulous preparations: He had to wash himself, put on special clothing, bring burning incense to let the smoke cover his eyes from a direct view of God, and bring blood with him to make atonement for sins.

So the presence of God remained shielded from man behind a thick curtain during the history of Israel. However, Jesus’ sacrificial death on the cross changed that. When He died, the curtain in the Jerusalem temple was torn in half, from the top to the bottom. Only God could have carried out such an incredible feat because the veil was too high for human hands to have reached it, and too thick to have torn it. (The Jerusalem temple, a replica of the wilderness tabernacle, had a curtain that was about 60 feet in height, 30 feet in width and four inches thick.) Furthermore, it was torn from top down, meaning this act must have come from above.

Within the Holy of Holies, shielded from the eye of the common man, was one piece of furniture comprising two parts: the Ark of the Covenant and the atonement cover (or “mercy seat”) on top of it. The ark was a chest made of acacia wood, overlaid with pure gold inside and out. It was 3 feet, 9 inches long and 2 feet, 3 inches wide and high. God commanded Moses to put in the ark three items: a golden pot of manna, Aaron’s staff that had budded, and the two stone tablets on which the Ten Commandments were written. We will discuss these three objects in further detail below.

The atonement cover was the lid for the ark. On top of it stood two cherubim (angels) at the two ends, facing each other. The cherubim, symbols of God’s divine presence and power, were facing downward toward the ark with outstretched wings that covered the atonement cover. The whole structure was beaten out of one piece of pure gold. The atonement cover was God’s dwelling place in the tabernacle. It was His throne, flanked by angels.

God said to Moses:
“There, above the cover between the two cherubim that are over the ark of the Testimony, I will meet with you and give you all my commands for the Israelites.” (Exodus 25:22)

“O Lord Almighty, God of Israel, enthroned between the cherubim, you alone are God over all the kingdoms of the earth.” (Isaiah 37:16) Above the ark and the atonement cover, God appeared in His glory in “unapproachable light” (1 Timothy 6:16). This light is sometimes referred to as the Shekinah glory. The word Shekinah, although it does not appear in our English bibles, has the same roots as the word for tabernacle in Hebrew and refers to the presence of the Lord. Because the ark was God’s throne among His people, it was a symbol of His presence and power with them wherever it went. There are quite a number of miracles recorded in the Old Testament surrounding the ark: With the presence of the ark, the waters of the River Jordan divided so the Israelites could cross on dry land, and the walls of Jericho fell so that the Israelites could capture it (Joshua 3:14-17, 6:6-21).

Articles in the Ark of the Covenant
The three articles represented some of the most embarrassing and disgraceful events in the history of the Israelites.

First, the pot of manna:
“This is what the Lord has commanded: ‘Take an omer [portion for one man] of manna and keep it for the generations to come, so they can see the bread I gave you to eat in the desert when I brought you out of Egypt.’” (Exodus 16:32)

God had provided this bread-like food for the Israelites when they grumbled during the wanderings in the desert. It was bread from heaven! He continued to provide the food daily and faithfully, but the people were not one bit thankful. They complained and wanted something else. The pot of manna was an uncomfortable reminder that despite what God had provided for them, the Israelites had rejected God’s provision.

Second, Aaron’s staff that had budded: The people, out of jealousy, rebelled against Aaron as their high priest. To resolve the dispute, God commanded the people to take 12 sticks written with the names of the leader of each tribe and place them before the ark overnight. The next day, Aaron’s rod from the house of Levi had budded with blossoms and almonds. God confirmed his choice of Aaron’s household as the priestly line.

“And the Lord said to Moses, ‘Put back the staff of Aaron before the testimony, to be kept as a sign for the rebels, that you may make an end of their grumblings against me, lest they die.’” (Numbers 17:10) The staff reminded the Israelites that on more than one occasion, they had rejected God’s authority.

Third, the two stone tablets with the Ten Commandments: God had chosen the Israelites as His special people. For the Israelites to qualify for that distinction, God had demanded one thing. They must obey His Law, the Ten Commandments. This was a conditional agreement: “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.” (Exodus 19:5-6)

The Israelites had said heartily, “All that the Lord has spoken we will do,” in response to God’s covenant (Exodus 19:8). But how did they fare in fulfilling their end of the contract? Miserably. It was impossible for them to keep the Ten Commandments perfectly. Over and over again, they violated God’s holy Law, and God made it clear to them the consequences of their sin by sending plagues, natural hazards and foreign armies upon them. The stone tablets in the ark were a reminder that the Israelites had rejected God’s right standard of living.

These three articles were preserved in the ark throughout Israel’s history as an unpleasant symbol of man’s sins and shortcomings, a reminder of how they rejected God’s provision, authority and right standard of living. It pointed to man as a helpless sinner.
It may have been uncomfortable to think that God’s splendor was so close to the three articles associated with man’s sinfulness. But this is where God’s provision comes in. When God looked down from His presence above the ark, He did not see the reminders of sin. They were covered by a necessary object — the atonement cover

The Atonement Cover
Every year, the high priest would enter the Holy of Holies on the Day of Atonement. Bringing burning incense to shield his eyes from a direct view of God’s glory, he sprinkled blood from a bull onto the atonement cover for his and his household’s sins, then sprinkled blood from a goat for all the sins of Israel. God promised that when He saw the blood, it would cover over man’s sin. (To atone for means to cover over — hence the name atonement cover.)

The Israelites found acceptance with God by believing His word to be true — that when their sins were covered by blood, God temporarily overlooked their sins as if they had been obliterated. But Jesus Christ has become our permanent atonement cover. Through Jesus’ blood, our sins have been covered over. When God looks at us, He doesn’t see our sin, but the provision: His own Son. Jesus lay down His life for us as an innocent sacrifice so that God would look on us and see His perfection. The atonement cover was God’s throne in the midst of the Israelites. God is on His throne today in heaven and Jesus, our high priest, is at His right side. When we come to God now, we approach a throne of grace.

Articles in the Ark — Revisited
The three items in the ark that served as a sore reminder of man’s shortcomings have taken on a different meaning since Jesus Christ redeemed us from our sins. Let’s review the three articles and see how they point to Christ.

First, the pot of manna: When Jesus came and walked on earth, he didn’t reject God’s provision. Rather, He became God’s provision to us. Manna, the bread from heaven, in itself did not impart life. But Jesus told us that He is the true bread from heaven.

“Jesus said to them, ‘I tell you the truth, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die.’” (John 6:32, 48-50)

Second, Aaron’s budding staff: Jesus didn’t reject God’s authority. Instead, He submitted Himself to the Father’s will and died on the cross. “For I have come down from heaven not to do my will but to do the will of him who sent me.” (John 6:38) But He came back to life like Aaron’s budding rod, “the firstfruits from the dead” (1 Corinthians 15:20).

“I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die.” (John 11:15-26)

Third, the Ten Commandments: Jesus didn’t reject God’s right standard of living. He lived a sinless life and obeyed God’s law perfectly, becoming our perfect sacrifice and intercessor. His sacrifice instituted a new covenant that was not based on the Law.

But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe.” (Romans 3:20-22). (From: The Tabernacle Place.com)

Shittim wood: A desert Acacia tree of the Near East. Hard wood that endures well and has a high polish. Ideal for the tabernacle.
Cubit: unit of measurement 18 inches in length.

O.T.Handout 14: Song of Moses, meaning of 40, Aseret Hadiberot, Noahide Laws, JST Gen 34, holy order of God,
Tabernacle in desert:gate, altar,laver,menorah,showbread,Atlar of Incense, holy of Holies, Veil, Ark of Covenant April 2014

The beautiful Song of Moses in Ex 15 was unlikely spontaneous as Moses let the nation into the wilderness. This is a part of Jewish liturgy, performed several times daily and was offered as a prayer= tefilah. Similar to modern Shacharit or morning prayer or the Shemoneh Esrei- the basic prayer of Judaism, recited while standing and facing the ark that houses Torah scrolls. Consists of praise, petitions, thanks, including a full 19 blessings of praise, petitions and thanksgiving to God. Compare Deut 32 and the Psalm of Nephi (2Ne 4:15-35), D&C 25:12, 45:71, 109:39, 84:98-102, 133:56).
Themes: Lord is a man of war; He overthrew those who rose against us; Who is like You among the Gods: People will hear and be afraid. Lord reigns forever. After a time of testing, the Israelites found wells and shade. The Lord knows when to test us and rest us! During this Exodus the Hebrews became a nation, called Israelites. The number 40 is a ceremonial number of cleansing (Lev 12), separating epochs. Other symbolic numbers from scripture: 3, 7, 18, 10, 40, 70.
1. Rain fell for “forty days and forty nights” during the Flood
2. Spies explored the land of Israel for “forty days.” (Num 13)
3. The Hebrew people lived in the Sinai desert for “forty years”. This period of years represents the time it takes for a new generation to arise.
4. Moses’ life is divided into three 40-year segments, separated by his fleeing from Egypt, and his return to lead his people out.
5. Several Jewish leaders and kings are said to have ruled for “forty years”, that is, a generation. (Examples: Eli, Saul, David, Solomon.)
6. Goliath challenged the Israelites twice a day for forty days before David defeated him.
7. Moses spent three consecutive periods of “forty days and forty nights” on Mount Sinai:
8. He went up on the seventh day of Sivan, after God gave the Torah to the Jewish people, in order to learn the Torah from God, and came down on the seventeenth day of Tammuz, when he saw the Jews worshiping the Golden Calf and broke the tablets
9. He went up on the eighteenth day of Tammuz to beg forgiveness for the people’s sin and came down without God’s atonement on the twenty-ninth day of Av
10. He went up on the first day of Elul and came down on the tenth day of Tishrei, the first Yom Kippur, with God’s atonement.

The Ten Commandments = Halacha= Law. Ten = Aseret Ha diberot=the way (These are not suggestions!)
When the Israelites accepted the Ten Commandments from God at Mount Sinai, they committed themselves to following a moral code of behavior. These are a special set of spiritual imperatives. Greek = Decalogue.
1. I am the Lord your God who brought you out of slavery in Egypt.
2. You shall have no other gods but me.
3. You shall not misuse the name of the Lord your God.
4. You shall remember and keep the Sabbath day holy.
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against thy neighbor.
10. You shall not covet.
Rabbis teach that the first five sayings, to the left side of the tablet, concern man’s relationship with God (belief in God, prohibition of improper worship, prohibition of oath, Shabbat=Sabbath, respect for parents). The second five sayings, on the right side of the tablet, concern man’s relationship with other people (prohibitions of murder, adultery, theft, false witness, coveting). Judaism teaches that our relationship to our parents is akin to our relationship to God because our parents created us. Disrespect of parents is considered an insult to God. Thus, respect for parents is included on the right side of the tablets with the other sayings that concern our relationship with God.

Among Orthodox Jews, the Seven Laws of Noah (Noahide Laws) were written by Moses Maimonides (12th c.) and date to a.d. 220:
1. The prohibition of idolatry.
2. The prohibition of murder.
3. The prohibition of theft.
4. The prohibition of sexual immorality.
5. The prohibition of blasphemy.
6. The prohibition of eating flesh taken from an animal while it is still alive.
7. The requirement of maintaining courts to provide legal recourse.
According to Rabbinic tradition, these laws are derived exegetically from the six commandments which were given to Adam in the Garden of Eden, Gen 2:16 and a seventh precept, which was added after the Flood of Noah. According to Judaism, the 613 commandments given in the written Torah, as well as their explanations and applications discussed in the oral Torah, are applicable to the Jews only, and non-Jews are bound only to observe the seven Noahide laws. To read the 613 (mitzvot) commandments, click on www.jewfaq.org. Jews base their special identity upon these commandments, many of which refer to ancient temple practices and are not currently in effect. Only about 1/3 apply to modern life. But the Restoration of all things is not complete. The Third Temple will be built in Jerusalem ( yeru-shalem=to establish peace) and animal sacrifices will resume for a time there!

Judaism also teaches that the two tablets are parallel. In other words, our duties to God and our duties to people are equally important. If, however, one must choose between performing a duty to God or performing a duty to a person, one should first perform good deeds for another person. These are different from Exodus 34 – the first code of the covenant placed a great deal of emphasis on social matters, such as the treatment of slaves and just compensation for losses caused by negligence or theft. In this abbreviated “code of the covenant” the emphasis falls on Israel’s obedience to God, which had so quickly been interrupted by Israel’s idolatry and apostasy. The prohibitions of verses 12-17 forbid those contacts with the Canaanites which might lead Israel to turn from God. Compare the JST Genesis 34 where Moses is told to prepare two more tablets, but the Priesthood of Melchizedek is taken away and instead the Israelites receive the Lesser Gospel. The Prophet Joseph restores in Exodus 34:1-2 a lost portion of scripture.

For I will take away the priesthood out of their midst;
therefore my holy order, and the ordinances thereof, shall not go before them;
for my presence shall not go up in their midst, lest I destroy them

These tightly-woven verses, with repeated reference to faces and forward movement and to the idea of the center (their “midst”), flow beautifully together in Hebrew. The weave is chiastic: the Lord tells Moses that as a result of His taking the priesthood out of their midst, His holy order shall not go before them (lit. to their faces) for His presence (His faces) shall not go up in their midst.
The phrase “shall not go before thee” elsewhere occurs in Exodus when the Lord tells Moses that His presence shall not go before his people into the Promised Land. Because of their rebellion, his angel shall go before him, but not his presence (Exodus 33:2-3).

The Joseph Smith Translation explains what it all means: His presence cannot go before them, because with the fullness of the priesthood, the holy order, taken away, and its attendant sacred ordinances thus also taken away, there can be no access to the face of God. The phrase “my holy order,” rendered back into Hebrew, yields: “the order of my holiness.” Though not attested anywhere in the Hebrew Bible, the phrase does reflect, as every reader knows, Psalm 110:4: “Thou art a priest after the order of Melchisedek”
The Tabernacle of the Lord in the Wilderness
Tabernacle means “tent,” “place of dwelling” or “sanctuary.” It was a sacred place where God chose to meet His people, the Israelites, during the 40 years they wandered in the desert under Moses’ leadership. It was the place where the leaders and people came together to worship and offer sacrifice.
The tabernacle was first erected in the wilderness exactly one year after the Passover when the Israelites were freed from their Egyptian slavery (circa 1450 B.C.). It was a mobile tent with portable furniture that the people traveled with and set up wherever they pitched camp. The tabernacle would be in the center of the camp, and the 12 tribes of Israel would set up their tents around it according to tribe. The instruction on how to build the tabernacle was first given to Moses in the wilderness, who then gave the orders to the Israelites.“…make a sanctuary for me, and I will dwell among them.” (Exodus 25:8, 29:45-6)
The tabernacle consisted of a tent-like structure (the tabernacle proper) covered by rug-like coverings for a roof, and an external courtyard (150 feet by 75 feet). The whole compound was surrounded by a high fence about 7 feet in height. The fence was made of linen hangings held by pillars. The tent (tabernacle proper) was divided into the Holy Place and the Holy of Holies. The tent was made of acacia wood boards overlaid with gold and fitted together to form the walls, measuring 45 by 15 feet. On top, four layers of curtains acted as a roof to shield the tabernacle from sun and rain: The innermost layer was woven with fine linen and embroidered with figures of cherubim (angels), the second layer was made of goat’s hair, the third layer was made of rams’ skins dyed red, and the outermost layer was There was only one gate by which people could enter into the tabernacle courtyard. The gate was 30 feet wide. It was located directly in the center of the outer court on the east end. The gate was covered by a curtain or screen made of finely twisted linen in blue, purple and scarlet.
The one and only gate is a representation of Christ as the only way through which one could fellowship with God and worship Him. To do this, one must enter in through the gate to the place where God dwelled. Jesus said in his famous “I am” statements:
“I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6). The curtains were pinned to the ground with loops and clasps.

The brazen altar, bronze altar, or altar of sacrifice was situated right inside the courtyard upon entering the gate to the tabernacle. The Hebrew root for altar means “to slay” or “slaughter.” The Latin word alta means “high.” An altar is a “high place for sacrifice/slaughter.” The altar stood raised on a mound of earth, higher than its surrounding furniture. This is a projection of Christ, our sacrifice, lifted up on the cross, His altar, which stood on a hill called Golgotha. The altar was made of wood from the acacia tree and overlaid with bronze (usually symbolic of judgment on sin in the Bible), measuring 7.5 feet on all four sides and 4.5 feet deep. Four horns projected from the top four corners and a bronze grating was inside to hold the animal.

The altar was the place for burning animal sacrifices. It showed the Israelites that the first step for sinful man to approach a holy God was to be cleansed by the blood of an innocent creature. For a sin offering, a person had to bring an animal — a male one without blemish or defect from the flock or herd — to the priest at the tabernacle gate.

The laver, or basin, was a large bowl filled with water located halfway between the brazen altar and the Holy Place. Although God did not give specific measurements for the Laver, it was to be made entirely of bronze. The priests were to wash their hands and their feet in it before entering the Holy Place. The laver was located in a convenient place for washing and stood as a reminder that people need cleansing before approaching God. The priests atoned for their sins through a sacrifice at the brazen altar, but they cleansed themselves at the laver before serving in the Holy Place, so that they would be pure and not die before a holy God.
After washing their hands and feet at the laver, the priests could enter the Holy Place, which was the first room in the tent of the tabernacle. There were three pieces of furniture in the Holy Place: the menorah, the table of showbread and the golden altar of incense.

The menorah, also called the “golden lampstand” or “candlestick,” stood at the left side of the Holy Place. It was hammered out of one piece of pure gold. Like for the laver, there were no specific instructions about the size of the menorah, but the fact that it was fashioned out of one piece of pure gold would have limited its size. The lampstand had a central branch from which three branches extended from each side, forming a total of seven branches. Seven lamps holding olive oil and wicks stood on top of the branches. Each branch looked like that of an almond tree, containing buds, blossoms and flowers. The priests were instructed to keep the lamps burning continuously. The light shone upon the table of showbread and the altar of incense, enabling the priests to fellowship with God and intercede on behalf of God’s people. Just as the lampstand was placed in God’s dwelling place so that the priests could approach God.

The table of showbread was a small table made of acacia wood and overlaid with pure gold. It measured 3 feet by 1.5 feet and was 2 feet, 3 inches high. It stood on the right side of the Holy Place across from the lampstand and held 12 loaves of bread, representing the 12 tribes of Israel. The priests baked the bread with fine flour and it remained on the table before the Lord for a week; every Sabbath day the priests would remove it and eat it in the Holy Place, then put fresh bread on the table. Only priests could eat the bread, and it could only be eaten in the Holy Place, because it was holy. “Showbread” also was called “bread of the presence” because it was to be always in the Lord’s presence.

The golden altar of incense, which is not to be confused with the brazen altar, sat in front of the curtain that separated the Holy Place from the Holy of Holies. This altar was smaller than the brazen altar. It was a square with each side measuring 1.5 feet and was 3 feet high. It was made of acacia wood and overlaid with pure gold. Four horns protruded from the four corners of the altar.
God commanded the priests to burn incense on the golden altar every morning and evening, the same time that the daily burnt offerings were made. The incense was to be left burning continually throughout the day and night as a pleasing aroma to the Lord. It was made of an equal part of four precious spices (stacte, onycha, galbanum and frankincense) and was considered holy. God commanded the Israelites not to use the same formula outside the tabernacle to make perfume for their own consumption; otherwise, they were to be cut off from their people (Exodus 30:34-38).
The incense was a symbol of the prayers and intercession of the people going up to God as a sweet fragrance. God wanted His dwelling to be a place where people could approach Him and pray to Him.

The Holy of Holies was a perfect cube — its length, width and height were all equal to 15 feet. A thick curtain separated the Holy of Holies from the Holy Place. This curtain, known as the “veil,” was made of fine linen and blue, purple and scarlet yarn. There were figures of cherubim (angels) embroidered onto it. Cherubim, spirits who serve God, were in the presence of God to demonstrate His almighty power and majesty. They also guarded the throne of God. These cherubim were also on the innermost layer of covering of the tent. If one looked upward, they would see the cherubim figures. The word “veil” in Hebrew means a screen, divider or separator that hides. What was this curtain hiding? Essentially, it was shielding a holy God from sinful man. Whoever entered into the Holy of Holies was entering the very presence of God. In fact, anyone except the high priest who entered the Holy of Holies would die. Even the high priest, God’s chosen mediator with His people, could only pass through the veil and enter this sacred dwelling once a year, on a prescribed day called the Day of Atonement.

The picture of the veil was that of a barrier between man and God, showing man that the holiness of God could not be trifled with. God’s eyes are too pure to look on evil and He can tolerate no sin (Habakkuk 1:13). The veil was a barrier to make sure that man could not carelessly and irreverently enter into God’s awesome presence. Even as the high priest entered the Holy of Holies on the Day of Atonement, he had to make some meticulous preparations: He had to wash himself, put on special clothing, bring burning incense to let the smoke cover his eyes from a direct view of God, and bring blood with him to make atonement for sins.

So the presence of God remained shielded from man behind a thick curtain during the history of Israel. However, Jesus’ sacrificial death on the cross changed that. When He died, the curtain in the Jerusalem temple was torn in half, from the top to the bottom. Only God could have carried out such an incredible feat because the veil was too high for human hands to have reached it, and too thick to have torn it. (The Jerusalem temple, a replica of the wilderness tabernacle, had a curtain that was about 60 feet in height, 30 feet in width and four inches thick.) Furthermore, it was torn from top down, meaning this act must have come from above.

Within the Holy of Holies, shielded from the eye of the common man, was one piece of furniture comprising two parts: the Ark of the Covenant and the atonement cover (or “mercy seat”) on top of it. The ark was a chest made of acacia wood, overlaid with pure gold inside and out. It was 3 feet, 9 inches long and 2 feet, 3 inches wide and high. God commanded Moses to put in the ark three items: a golden pot of manna, Aaron’s staff that had budded, and the two stone tablets on which the Ten Commandments were written. We will discuss these three objects in further detail below.

The atonement cover was the lid for the ark. On top of it stood two cherubim (angels) at the two ends, facing each other. The cherubim, symbols of God’s divine presence and power, were facing downward toward the ark with outstretched wings that covered the atonement cover. The whole structure was beaten out of one piece of pure gold. The atonement cover was God’s dwelling place in the tabernacle. It was His throne, flanked by angels. God said to Moses:
“There, above the cover between the two cherubim that are over the ark of the Testimony, I will meet with you and give you all my commands for the Israelites.” (Exodus 25:22)

“O Lord Almighty, God of Israel, enthroned between the cherubim, you alone are God over all the kingdoms of the earth.” (Isaiah 37:16) Above the ark and the atonement cover, God appeared in His glory in “unapproachable light” (1 Timothy 6:16). This light is sometimes referred to as the Shekinah glory. The word Shekinah, although it does not appear in our English bibles, has the same roots as the word for tabernacle in Hebrew and refers to the presence of the Lord. Because the ark was God’s throne among His people, it was a symbol of His presence and power with them wherever it went. There are quite a number of miracles recorded in the Old Testament surrounding the ark: With the presence of the ark, the waters of the River Jordan divided so the Israelites could cross on dry land, and the walls of Jericho fell so that the Israelites could capture it (Joshua 3:14-17, 6:6-21).

Articles in the Ark of the Covenant
The three articles represented some of the most embarrassing and disgraceful events in the history of the Israelites.
First, the pot of manna:
“This is what the Lord has commanded: ‘Take an omer [portion for one man] of manna and keep it for the generations to come, so they can see the bread I gave you to eat in the desert when I brought you out of Egypt.’” (Exodus 16:32)
God had provided this bread-like food for the Israelites when they grumbled during the wanderings in the desert. It was bread from heaven! He continued to provide the food daily and faithfully, but the people were not one bit thankful. They complained and wanted something else. The pot of manna was an uncomfortable reminder that despite what God had provided for them, the Israelites had rejected God’s provision.

Second, Aaron’s staff that had budded: The people, out of jealousy, rebelled against Aaron as their high priest. To resolve the dispute, God commanded the people to take 12 sticks written with the names of the leader of each tribe and place them before the ark overnight. The next day, Aaron’s rod from the house of Levi had budded with blossoms and almonds. God confirmed his choice of Aaron’s household as the priestly line.
“And the Lord said to Moses, ‘Put back the staff of Aaron before the testimony, to be kept as a sign for the rebels, that you may make an end of their grumblings against me, lest they die.’” (Numbers 17:10) The staff reminded the Israelites that on more than one occasion, they had rejected God’s authority.
Third, the two stone tablets with the Ten Commandments: God had chosen the Israelites as His special people. For the Israelites to qualify for that distinction, God had demanded one thing. They must obey His Law, the Ten Commandments. This was a conditional agreement: “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.” (Exodus 19:5-6)

The Israelites had said heartily, “All that the Lord has spoken we will do,” in response to God’s covenant (Exodus 19:8). But how did they fare in fulfilling their end of the contract? Miserably. It was impossible for them to keep the Ten Commandments perfectly. Over and over again, they violated God’s holy Law, and God made it clear to them the consequences of their sin by sending plagues, natural hazards and foreign armies upon them. The stone tablets in the ark were a reminder that the Israelites had rejected God’s right standard of living.

These three articles were preserved in the ark throughout Israel’s history as an unpleasant symbol of man’s sins and shortcomings, a reminder of how they rejected God’s provision, authority and right standard of living. It pointed to man as a helpless sinner.
It may have been uncomfortable to think that God’s splendor was so close to the three articles associated with man’s sinfulness. But this is where God’s provision comes in. When God looked down from His presence above the ark, He did not see the reminders of sin. They were covered by a necessary object — the atonement cover

The Atonement Cover
Every year, the high priest would enter the Holy of Holies on the Day of Atonement. Bringing burning incense to shield his eyes from a direct view of God’s glory, he sprinkled blood from a bull onto the atonement cover for his and his household’s sins, then sprinkled blood from a goat for all the sins of Israel. God promised that when He saw the blood, it would cover over man’s sin. (To atone for means to cover over — hence the name atonement cover.)

The Israelites found acceptance with God by believing His word to be true — that when their sins were covered by blood, God temporarily overlooked their sins as if they had been obliterated. But Jesus Christ has become our permanent atonement cover. Through Jesus’ blood, our sins have been covered over. When God looks at us, He doesn’t see our sin, but the provision: His own Son. Jesus lay down His life for us as an innocent sacrifice so that God would look on us and see His perfection. The atonement cover was God’s throne in the midst of the Israelites. God is on His throne today in heaven and Jesus, our high priest, is at His right side. When we come to God now, we approach a throne of grace.

Articles in the Ark — Revisited
The three items in the ark that served as a sore reminder of man’s shortcomings have taken on a different meaning since Jesus Christ redeemed us from our sins. Let’s review the three articles and see how they point to Christ.

First, the pot of manna: When Jesus came and walked on earth, he didn’t reject God’s provision. Rather, He became God’s provision to us. Manna, the bread from heaven, in itself did not impart life. But Jesus told us that He is the true bread from heaven.
“Jesus said to them, ‘I tell you the truth, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die.’” (John 6:32, 48-50)

Second, Aaron’s budding staff: Jesus didn’t reject God’s authority. Instead, He submitted Himself to the Father’s will and died on the cross. “For I have come down from heaven not to do my will but to do the will of him who sent me.” (John 6:38) But He came back to life like Aaron’s budding rod, “the firstfruits from the dead” (1 Corinthians 15:20).

“I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die.” (John 11:15-26)

Third, the Ten Commandments: Jesus didn’t reject God’s right standard of living. He lived a sinless life and obeyed God’s law perfectly, becoming our perfect sacrifice and intercessor. His sacrifice instituted a new covenant that was not based on the Law.
But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe.” (Romans 3:20-22). (From: The Tabernacle Place.com)

Shittim wood: A desert Acacia tree of the Near East. Hard wood that endures well and has a high polish. Ideal for the tabernacle.
Cubit: unit of measurement 18 inches in length.

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SALT LAKE CITY — In an LDS Church gymnasium Thursday evening, a spirited string rendition of “Hava Nagila,” a traditional Jewish song, filled the air. On tables laden with potluck-ready dishes, visitors found bagels, a braided challah loaf of bread and shredded potato pancakes called latkes.

This might not seem, at first, like your typical Mormon gathering, but to members of B’nai Shalom — Hebrew for “Children of Peace” — this was both fully Jewish and fully LDS.

“We really do not lose any of our Jewish heritage in the LDS Church,” said Chelsea Woodruff, a high school Spanish teacher from Avondale, Ariz., a Phoenix suburb. “We absolutely love our Jewish heritage. We believe Jesus Christ was the Jewish fulfillment of scripture, and we honor him as the most Jewish person of all. He is our Messiah.”

The group, organized in 1967, meets at the Salt Lake Stake Center twice a year before The Church of Jesus Christ of Latter-day Saints’ general conference. Though not officially sanctioned by or affiliated with the church, the group is supportive of existing LDS programs.

At Thursday’s event, approximately 150 people, many of whom identified as Jewish Mormons when asked for a showing of hands, gathered for food, music, fellowship and a devotional message.

Michael Gelman and his wife, Phyllis, both Jewish LDS members, came from Albuquerque, N.M., to share in the evening’s fellowship. They have been members for five years. Phyllis Gelman said the constant stream of activity at the local LDS meetinghouse near their new home piqued their curiosity.

“Every time we drove by, the place was packed,” she recalled. “We said to each other, ‘What is going on in there?'”

Her husband said the church’s message simply resonated with him.

“It was just a lot of things,” Gelman said when asked how he came into the LDS Church. “The minute I came into this church, I felt at home.”

High school students Isaac Gardner, 17, and Rachel Gardner, 15, of Perry, came with other family members, including their mother, Julie, who played viola in the musical trio. Coming to B’nai Shalom helps Rachel “better understand the relationship between Mormons and Jews,” she said, “and how it all influences my family.”

While not every person at the event was Jewish, LDS members affirmed their interest in and support for the Jewish people.

“It’s an interesting mix of LDS and Jewish culture,” said John Heath of Draper, who began attending in addition to his personal studies of Hebrew. “I didn’t know this organization even existed until I Googled it.”

Besides, he added, the B’nai Shalom meetings are “a great place to find green Jell-O and matzo ball soup.”

Marlena Tonya Muchnick-Baker, an LDS Church member from Seattle who currently serves as the group’s president, said, “We believe we are doing the Lord’s work, and we believe it will go all over the world.”

As members filed out of the social hall and into the stake center’s chapel, mention was made of Harry Glick, who passed away in February. A co-founder of the B’nai Shalom group, Glick was commemorated with the reading of a kaddish, or Hebrew prayer for the departed.

Avraham Gileadiwas the evening’s guest speaker and promoted the need for Mormons, whom he called the “descendants of Ephraim” to reach out to their Jewish friends and neighbors.

“The Jews need us terribly,” Gileadi, who joined the LDS Church in 1972 after finding a Book of Mormon at a kibbutz in Israel, told the gathering. “They should be made to know they have a friend in Ephraim’s descendants.”

Linking Isaiah to the Book of Mormon, Gileadi said the Hebrew prophet’s “words construct the core fabric around which the Book of Mormon is woven. To feast on the words of Isaiah is to feast on the words of Christ.”

Such sentiments found ready acceptance with Gileadi’s hearers, such as Woodruff, who said Jewish members of the LDS Church “have not converted. This is the continuation of Judaism; we have continued on our journey.”

Email: mkellner@deseretnews.com

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Handout #12: Favored Joseph, Asenath, Revelation, Manasseh/Ephraim, blessings, Middle/Late Bronze Age, Axis Mundi, temple complexes, the yod.           March 2014

In Genesis 37-45 we learn about Joseph, Yosef (Heb. יוֹסֵף – he will add) as the favored son of his father, Jacob (ya acov). When Joseph told his family about two dreams he had wherein he received homage from them (37:5-11), his brothers were jealous. They captured him and sold him into slavery in Egypt. Through dutiful service he became overseer of Potiphar’s house, rejected the sexual advances of that ruler’s wife and endured the lies she told. He was sent to prison where through service he rose to the position of overseer. Joseph has the gift of discernment and correctly interprets dreams. He is eventually put in charge of food disbursement, and when his brothers come to Egypt to purchase food, Joseph reveals himself, forgives them and invites his family to come live there. 1650-1450 BC timeline

Joseph maintained his power to interpret dreams came from God ((Gen 41:16). He predicted famine and plenty. Upon obtaining freedom at age 30, Joseph was given a new Egyptian name Zaphenath-paneah:the God speaks, he lives. Asenath (gift of sun god), daughter of a priest, became his wife. She bore him Manasseh (Menashe ) and Ephraim (),meaning “ to bear fruit”.

Revelation is communication from God to His children on the earth and one of the great blessings associated with the gift and constant companionship of the Holy Ghost. The Prophet Joseph Smith taught, “The Holy Ghost is a revelator,” and “no man can receive the Holy Ghost without receiving revelations” (Teachings of Presidents of the Church: Joseph Smith [2007]. Revelations are conveyed in a variety of ways, including, dreams, visions, conversations with heavenly messengers, and inspiration.

When Joseph brought his two sons to his father, Jacob, for a blessing, Ephraim received the birthright blessing in place of Manasseh (God has made me forget) (Gen. 48:13-20), one of the departures noted in the Bible from the custom of bestowing on the firstborn son the special privileges that belonged to him by right of primogeniture. In Hebrew the verb to forget means God has taken something away, in this case, the greater blessing. The Lord continued to acknowledge Ephraim’s blessing centuries later when he said, “I am a father to Israel, and Ephraim is my firstborn” (Jer. 31:9; 1 Chr. 5:1-2). Ephraim’s descendants will continue in significant roles.

The Book of Mormon records that Joseph of old “obtained a promise of the Lord, that out of the fruit of his loins the Lord God would raise up a righteous branch unto the house of Israel…to be remembered in the covenants of the Lord” (2 Ne. 3:5). Further, a “choice seer” would arise from Joseph’s descendants who would “do a work for the fruit of [Joseph’s] loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I [the Lord] have made with thy fathers” (2 Ne. 3:7). Many Latter-day Saints believe that they are of the branch of Ephraim, of whom Joseph prophesied (2 Ne. 3:5-16; D&C 133:30-34) and that the Prophet Joseph Smith is the “choice seer” (3 Ne. 3:6).  See more: www.http://eom.byu.edu/index.php/Ephraim 

Manasseh’s blessing: Land around the Jordan area. They are to assist Ephraim in gathering scattered Israel in these times. (Deut 33:13-17, Alma 10:3. Lehi was of Manasseh.

Note re name Ephraim: Hebrew root identical to root for “ashes”, a precursor of the grief this tribe of Israel suffered when Israelites of Gilead, under Jephthah’s leadership, subjected many members of Ephraimite tribe to death. Also,  the ongoing conflict with Judah may point to conflicts with many nations in the last days.

Gen 49: Blessings of the tribes by Jacob (Ya’acov). See third page.

The Middle/Late Bronze Age saw Sumerian worship of numerous pagan gods, ziggurats, ways of connecting humans and “the gods”. People often engaged in various kinds of divination including dream interpretation and astronomy. Joseph would fit into this pattern of men who communicated with the mysterious gods of Mesopotamia (land between rivers). The inquisitiveness of these people gave rise to the Ebla tablets, likely containing stories engraved upon the Brass Plates. The collection of laws=Hammurabi’s Code revealed the harshness of that society. (See www.nelsonbrain.com)

Archaelogical findings of Sumerian and Assyrian temple complexes have been found at Uruk from 4^th millennium. They build palaces of tile and temples of brick. In their cosmology the world was a disc of land surrounded by a salt water ocean, both floating on a sea of fresh water, below a firmament to regulate time. A world mountain joined the three layers to symbolize a meeting place between gods and men, an axis mundi. Some temples also functioned as a storage and distribution center and housed its priesthood (pre- Hebraic)

Joseph of old was the precursor of the Prophet Joseph Smith, who in 1920 wrote of a heavenly visitor who ordained him with the priesthood of Aaron, holding the keys of the ministering of angels:”  “…For behold, thou art the fruit of my loins; and I am a descendant of Joseph who was carried captive into Egypt. And great were the covenants of the Lord which he made unto Joseph. Wherefore Joseph truly saw our day… (From 2 Ne 3).

First character in Hebrew name for Joseph is a yud or yod, similar to an apostrophe. 10^th letter of Hebrew alphabet, representing the open hand, the root of all Hebrew letters. Implies action and the dual nature of mankind. In his name was the seed of humble greatness.

The Emblems of the 12 Tribes of Israel

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