Dreaming of Jerusalem

Recently I've been studying Genesis 15 and have been trying to understand the meaning behind the incident where the Lord establishes his covenant with Abraham. The word for "covenant" in Hebrew means literally "to cut the meat". Here is the entry from Strong's Hebrew Dictionary:

בּרית
berı̂yth
ber-eeth'
From H1262 (in the sense of cutting (like H1254)); a compact (because made by passing between pieces of flesh): - confederacy, [con-]feder[-ate], covenant, league.

I came across a website that has shed some light on this story for me. Here is the entry:

The Smoking Fire-Pot and Flaming Torch of Genesis 15
- Pat Adamson

An interesting discussion ensued from one of our Torah Studies. We were looking at Genesis chapter 15 and the possible symbolism behind the covenant HaShem enacted with Avraham. The covenant here involves the promise of a specific parcel of Land to Avraham and his progeny.

The initial covenant in Genesis 15 involves a common form of treaty agreement in the Ancient Near East called a “suzerain treaty.” This agreement involved the ruler of a great kingdom who would make a treaty with the ruler of a lesser, or weaker, kingdom. The greater king would promise protection and blessing in exchange for the lesser king’s vow of obedience and loyalty. Historians tell us it was common for these treaties to involve animals for sacrifice whereby the animals were cut in half, allowing the blood to pool. Both covenant parties were to walk between the slaughtered pieces, through the blood, symbolically proclaiming their intent to uphold the covenant to its fullest. During the procession, each covenant member would say, “May I be as these if I fail to uphold my side of the covenant!” This was obviously a very serious oath, implying the death penalty if compliance was not upheld.

In Genesis 15:10-11, the language of the text indicates that Avraham was anticipating a similar suzerain treaty ceremony.

Following G-d’s lead, Avram expected to take the oath as an equal covenant member, but instead, the usual covenant protocol was set aside and HaShem caused a deep sleep (Heb: "tar-dey-mah") to fall upon Avram. (Interestingly, this same Hebrew word, “tar-dey-mah” is used in Genesis 2:21 when G-d caused Adam to fall into a deep sleep.) In Genesis 15:17-18 a strange, mystical event takes place:

“After the sun had set and there was thick darkness, a smoking fire pot and a flaming torch appeared, which passed between these animal parts. That day ADONAI made a covenant with Avram: "I have given this Land to your descendants - from the Vadi of Egypt to the great river, the Euphrates River-” Genesis 15:17-18 (CJB)

It appears that HaShem caused Avram to fall into a deep sleep in order to craft a unilateral covenant agreement in which G-d alone would pass between the animal pieces. Jewish commentaries here see the smoking fire-pot and flaming torch as a reference to the presence of HaShem. So, in a mystical scene of covenant enactment, the flaming torch and smoking fire-pot pass between the pieces in order to seal the covenant. It’s not hard to connect the symbolism here with the pillar of fire and smoke that would later lead Israel through the desert wilderness. It’s also possible to connect the brazen and golden alters used in the Tabernacle services: With the brazen alter, sacrifices were consumed by fire, and on the golden alter, incense was burned (smoke) as a sweet aroma before Adonai.

While the symbolism may not be entirely clear, what is clear from the message in Genesis 15 is that G-d alone would be responsible to fulfill this covenant, including any penalty if Avraham or his offspring should turn away from following Adonai. In effect, G-d was saying that He would pay the ultimate price for the sins of Israel.

The spiritual implications here, in view of Yeshua’s sacrifice for Israel (and the world) are nothing less than profound. G-d was in Yeshua, reconciling the world to Himself! There is no greater gift or selfless act, than what HaShem has done for those who place their trust in Him.

The only other aspect to this story that I am struggling to understand is why were those particular animals chosen for this ordinance? What would contemporaries of Abraham have understood by this? If anyone out there reading this blog post has any light to shed on this please comment!

This morning I read an interesting paper by Margaret Barker entitled "Adam the High Priest in the Paradise Temple". You can read the paper in its entirety by clicking here. There was a very interesting paragraph that explains Genesis 2:15 when Adam is commanded to "till and keep" the garden that I wanted to share. Here is the paragraph:

In each Genesis story, Adam was created as male-and female, and only later, after being set in the garden as high priest, was Adam separated into distinct male and female beings. He was set in the garden ‘to till and to keep’- the usual translation - but both these words have a temple meaning (Gen.2.15), and Adam was understood to be a high priest even though that is not explicit. ‘Till’ ‘bd, was also the technical term for temple service, and ‘keep’, šmr, meant to preserve the tradition. The traditional Jewish interpretations did not think this was a command about gardening. The debate was: did it mean serve for six days and then preserve the Sabbath, or serve God and perform the sacred duties (Genesis Rabbah XVI.5).

Lately I've been reading a few of Margaret Barker's books including the Gate of Heaven, the Great High Priest, Christmas: The Original Story and Temple Theology. One of the insights which her books have given me is about the creation account and fall of Adam and Eve in Genesis.

These accounts are to be understood as having taken place in the temple. The Holy Place (or hekal) was considered by the Israelites to have been a representation of the Garden of Eden. The menorah was a representation of the tree of life. On the walls of the Holy Place were representations of the cherubim as well as the flora of the garden. There is also evidence to suggest the veil served as a representation of the tree of knowledge of good and evil^[1].

Adam and Eve were expelled from the Holy Place into the outer court of the temple where the alter and laver were located. The temple faced east so they exited the Holy Place through it's east door. To the west of the holy place was the veil and the Holy of Holies (debir). Therefore in Genesis 3:24 when it says that God "placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life" we are to understand the tree of the life as being the menorah and the east of the garden as being the boundary between the Holy Place and the outer court.

Last week I had the opportunity to attend the 2010 Laura F. Willes Center Symposium entitled "Symbolism in the Scriptures" held September 17th on the BYU campus. There were many fascinating presentations given and I wanted to give synopses for a few of the presentations that I enjoyed the most.

The first presentation that I wanted to write about was given by Daniel Belnap. His talk was entitled "Clothed with Salvation: The Garden, the Veil & Christ".

He explained that his lecture was going to be a look at symbolism within a ritual context and he began by citing the story of Tabitha found in Acts 9:36-42. Tabitha was a woman of Joppa who became sick and died. She was very important to the Christian community there and when the local disciples heard that Peter was in nearby Lydda they sent two men to ask him to come. When Peter arrived the widows of Joppa showed him the clothing that Tabitha had made for them. They did this to show Peter how important Tabitha was to them. Peter then sent everyone out of the room, shut the doors and raised Tabitha from the dead.

Daniel Belnap then explained the symbolism that is attached to clothing. Clothing is related to our self-concept. It helps us to develop and maintain notions of who we are and what roles we play in society. Clothing is highly visible and tangible and facilitates our move from one role to another. Clothing also marks the boundary between self and society.

He then went on to discuss the concept nakedness as contrasted with nudity. Nakedness is not necessarily the same as nudity. Nudity is simply the lack of clothing while nakedness is something that is socially constructed. Nakedness is not instinctive. We learn as children to be ashamed of our bodies. Nakedness is not inherently negative, on the contrary it helps society and serves a social function.

The Garden

In the Garden of Eden Adam and Eve were naked but not ashamed. This was not necessarily a good thing and needed to be corrected. Lehi taught in 2 Nephi 2 that if Adam and Eve had remained that way they would not have progressed. Adam and Eve would have had no posterity and would have never experienced joy but would have remained in their innocent state forever. After partaking of the fruit of the Tree of Knowledge of Good and Evil Adam and Eve became ashamed and made for themselves aprons of fig leaves to cover their nakedness. These aprons are the first clothing mentioned in the scriptures. Adam and Eve used this clothing to identify themselves. Having the ability to clothe implies the person doing the clothing has power.

The Nazis used clothing to control the Jews. They made the Jews wear yellow stars to identify and marginalize them. In the concentration camps they forced the Jews to remove their clothing in order to make them feel helpless and vulnerable. In prisons inmates are forced to wear a uniform in order to define their role within the prison.

After making their aprons Adam and Eve hid. Using fig leaves for clothing would have acted as camouflage in the garden. The fact that they hid from God shows that they realized their relationship with God had changed. They can no longer interact with him in the same way. After the consequences of their choice was decreed Adam and Eve get new clothing. This clothing is made and given to them by God. Their receipt of the new clothing implies that Adam and Eve's definition of themselves isn't totally accurate. God is the one who defines who they are. Their new clothing is a symbol of what God means them to be.

In this story there is also an interesting play on words. Genesis 3:1 describes the serpent as "subtil". In the Hebrew text the word that is translated into "subtil" is ערום (arum) which is a participle of ערם (aram) which means "to make bare". This is a clever way of saying that Satan is the most naked before the Lord. Satan crawls around in the dirt just as slaves did anciently. Slaves were always given menial tasks which usually entailed them working in the dirt.

The Veil

In Numbers 4:5 the Lord instructs the Levites to wrap the ark in the veil when the tabernacle was being dismantled and transported. The veil in this instance acts as clothing for the ark. It covers the ark and defines it. The high priest also wore a representation of the veil. Exodus 28:5-6,8,15,33 explains that both the veil and the garments of the high priest were composed of similar materials. The veil was placed between the Holy of Holies and the Holy Place to protect the sanctity of the Holy of Holies and the garments of the high priest served a similar function. Also the clothing of the high priest and the veil allowed the high priest to move between the spaces in the temple without dying.

Christ

The story of the Luke 8:26-36 was discussed next. In this story the Savior comes upon a man possessed of devils. Luke makes the point that the man in not wearing any clothing. The person has lost his identity. When the Savior asks his name the man gives his name as "legion" which is not a real name. Jesus casts the devils out of the man and the man is clothed and in his right mind. The Savior not only invests the man with clothing but restores his identity to him.

Dan Belnap then briefly discussed a few other concepts with associated scripture references which are given below:

Atonement & Investiture:
Revelation 7:14
Alma 5:21,27
3 Nephi 27:19

Eternal Life as Investiture
D&C 29:13

Christ as Clothing
Mark 5:29
Romans 13:14
Galatians 3:27
Hebrews 10:19

Those invested in turn invest others
D&C 133:32

In future postings I will write about some of the other presentations.

In the Book of Genesis there is a very subtle detail that teaches an important principle about the fall. This detail has to do with the introduction of Eve in the Biblical account of Adam and Eve. The name Eve comes from the Hebrew חוה (Hava) which means "lifegiver" according to Strong's Hebrew and Greek Dictionary, or "mother of all living" according to the Bible (see Genesis 3:20).

We know from the Book of Mormon that had Adam and Eve not partaken of the fruit of the tree of knowledge of good and evil they would have remained in the garden in a state of innocence without the ability to procreate. See 2 Nephi 2:22-23. In the book of Genesis the name Eve doesn't appear until Genesis 3:20 and she is referred to as "the woman" prior to that. Probably Eve was referred to as "the woman" prior to the fall because she wasn't a candidate for motherhood until after she and Adam partook of the fruit. Once she partook of the fruit the woman could rightly be called "Eve".

Moses chapter 5

10 And in that day Adam blessed God and was filled, and began to prophesy concerning all the families of the earth, saying: Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God.

11 And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient.

12 And Adam and Eve blessed the name of God, and they made all things known unto their sons and their daughters.

As I was reading the scriptures this evening I noticed a very interesting line in 2 Nephi 2:11. In this verse the prophet Jacob (son of Lehi) is quoting Isaiah chapter 51. In the KJV Isaiah 51:11 reads:

"Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away."

This chapter is about the latter-day redemption of Israel and this verse refers to the return of Israel to the lands of their inheritance.

This verse is slightly different in the version found in the Book of Mormon. The Book of Mormon verse reads this way:

"Therefore, the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy and holiness shall be upon their heads; and they shall obtain gladness and joy; sorrow and mourning shall flee away" (italics added)

The Book of Mormon version adds the phrase "and holiness" when speaking of the blessings which are to be upon the heads of redeemed Israel in the latter-days. I believe this small change is very significant. I believe it is a reference to the role the temple is to play in the lives of modern Israel.

In ancient Israel the temple high priest wore ceremonial clothing as he administered in the temple (see illustration above). He wore a turban or cap with a gold plate on the front above his forehead which read: קדש יהוה (qôdesh yehôvâh) which has been translated into English as "holiness to the Lord" or "holiness to Jehovah". This plate was known as the "crown". (see Exodus 29:6)

Anciently only the high priest passed through the veil of the temple and into the symbolic presence of the Lord in the Holy of Holies. In modern temples all worthy Latter-Day Saints who enjoy the temple endowment take upon themselves the identity of the temple high priest and pass through the veil into the symbolic presence of the Lord in the Celestial Room.

Latter-Day Saints understand themselves to be modern day Israel so they see themselves being described in 2 Nephi 8 and Isaiah 51. Therefore, when Isaiah says that modern Israel will have joy and holiness upon their heads he may be referring to this gold plate. This may be his way of saying that Israel will enjoy the privileges previously restricted to the high priest.

Interestingly, an alternate translation of this verse by Avraham Gileadi reads:

"Let the ransomed of the Lord return! Let them come singing to Zion, their heads crowned with everlasting joy; let them obtain joy and gladness, and sorrow and sighing flee away." (italics added)

We know from the the text of the Book of Mormon that the authors of the book had access to the writings of Isaiah from the Brass Plates. (see 1 Nephi 19:22 - 24) It would be fascinating to know if the most faithful rendering of this verse to what Isaiah originally wrote would be something like:

"Let the ransomed of the Lord return! Let them come singing to Zion, their heads crowned with everlasting joy and holiness..."

There may also be another reference to the temple in chapter 51. Gileadi's translation of verse 9 begins with:

"Awake, arise; clothe yourself with power..."

The "clothe yourself with power" phrase sounds very much like a temple reference to Latter-Day Saints especially when compared with modern scripture such as D&C 43:16:

"And ye are to be taught from on high. Sanctify yourselves and ye shall be endowed with power, that ye may give even as I have spoken." (italics added, note: endow and clothe have similar meanings)

As I study the scriptures I am astonished at how often subtle and not so subtle references to the temple are made therein. The scriptures are temple texts and if one reads them with the temple in mind those references become very conspicuous. It's a fascinating and rewarding way to read the scriptures and one which I believe the prophets intended for us.

On Saturday my wife and I were in the temple for our stake temple day and we were talking with another couple in our ward about the scripture in Genesis 3:15 which reads:

"And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." (KJV)

This verse is almost universally understood among Christendom to refer to Jesus Christ. The woman the Lord is speaking of here is Mary the mother of Jesus and her seed is Jesus Christ.

Figuratively, the Savior's heel was bruised when he was subjected to the full fury of Satan during his passion. As with the wounds Jesus suffered during his atoning sacrifice a bruised heel can be very painful but it is not fatal and generally heals completely. A bruise to the head on the other hand is much more serious and is very often fatal.

Figuratively, Satan's head was bruised on the morning of Christ's resurrection. With the completion of the Atonement Satan's power was forever broken and he no longer had any chance of victory.

The translators of the King James Version of the Bible often chose phrases that are difficult to understand to modern readers. In the temple we discussed what the Lord meant when he said that he would place "enmity" between Satan and Jesus Christ. I've been thinking about this since Saturday and this evening I have had the chance to study the verse a little. The Hebrew word that was translated into English as "enmity" is איבה ('êybâh). Strong's Hebrew Dictionary says this word can be translated as: "hostility: - enmity, hatred."

Reading that didn't shed much light on the meaning for me so I looked at some other translations of the Bible and I came across a rendering of Gen. 3:15 in the Bible in Basic English. In that version the verse reads:

"And there will be war between you and the woman and between your seed and her seed: by him will your head be crushed and by you his foot will be wounded."

I'm not sure if this version of the verse is the most accurate or whether this translation misses some of the original meaning but it is more readable and makes more sense to modern ears.

This is a video I put together about King Hezekiah of Judah and the Assyrian invasion of 701 BC. I hope you enjoy it.

A few months ago I posted something about the story of Moses' brass serpent found in Numbers 21. I was never really happy with it so I tried to rewrite it a few times but finally just removed it from my blog. I was trying to provide an explanation for some of the details mentioned in that chapter which had been a source of confusion for me.

The general symbolism of the brass serpent is very clear and the scriptures do a good job of pointing that out (see John 3:14-15 & Hel. 8:14-15). What had puzzled me was, why did the Lord instruct Moses to make a brass serpent? Why create an image of the very thing that had caused so much harm and use that as an instrument to heal? It seemed that other animals could have made the message more clear. For example, the Lord could have told Moses to make a lamb or a lion. Despite this the Lord chose a serpent and the reason is that the Lord was trying to teach some additional principles.

I mentioned an article in my earlier post from the Journal of Book of Mormon Studies written by Dr. Andrew Skinner which examines the symbolism attached to serpents in ancient cultures. The article addresses the topic of the brass serpent so I have posted a section of his article below. The article is entitled Serpent Symbols and Salvation in the Ancient Near East and the Book of Mormon. It was useful in helping me to understand why the Lord used a brass serpent as a tool in teaching and healing his people. I highly recommend reading the entire article. Here is the section that specifically discusses the incident mentioned in Numbers 21:

The serpent first appears in the scriptures in the story of the fall of Adam and Eve (Genesis 3:1). In the Hebrew language the creature is called a nahash, a viper, from which derives the noun for copper or brass (nehosheth), also used as an adjective denoting the "brass" serpent that Moses erected on a pole in the wilderness for the protection and healing of the Israelites (see Numbers 21:4—9).

On the one hand, the nahash in Genesis is clearly symbolic of evil, even the evil one (Satan), precisely because the serpent was in league with the devil, promoting the cause of the adversary and acting as his agent to bring about the fall (see Moses 4:5—31). On the other hand, when used by Moses under God's inspiration, the image of the nahash or, more precisely, the nahash nehosheth (brass serpent), became the agent of life and salvation for God's covenant people.

Numbers 21 is particularly intriguing because it demonstrates the dual nature of serpent symbolism in Israelite culture in a striking fashion.

And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived. (Numbers 21:5—9)

The agent of both harm and healing, death and life, is, in this instance, the serpent. The people sin and fiery serpents bite them. Moses constructs a brass image of the harmful creatures and the people are spared. But it is really Jehovah who is the cause working behind the image, the actual instigator of both death and life. The Israelites may already have been familiar with images of fiery serpents from their exposure to Egyptian mythology while sojourning in Egypt. But the serpent symbol is now seen in its true light—a valid and important representation of God's ultimate power over life and death. God is the reality behind the symbol.

In the early part of the story of Israel's deliverance from Pharaoh, king of Egypt, Jehovah showed Moses in a dramatic way that He was the real God represented by the image of the serpent or snake, an image that Pharaoh himself wore on the front of his official headdress as a symbol of his own deity and sovereignty. (It will be remembered that every pharaoh was regarded as a living god on earth by his subjects.) When Moses threw down his staff, as commanded, it became a serpent. God told the Lawgiver that just such a demonstration should be conducted in front of Pharaoh and his court so that all would know that Jehovah was the one true God who had commissioned his representative, Moses, to stand before the false gods of the Egyptian people, which pantheon included Pharaoh himself (see Exodus 4:1—5, 8).

When Moses and Aaron went before Pharaoh, they did exactly as the Lord had commanded. Their staff became a snake, which in the Hebrew text is denoted by two different terms, one of which is the very same word used earlier in Genesis to describe Eve's tempter, nahash (see Exodus 7:9, 10, 15). Either through sleight of hand or by demonic power, Pharaoh's magicians were able to duplicate the action and turn their staffs into serpents as well. In what might be viewed as a quintessential showdown between God and the devil, the serpent of Jehovah swallowed up the serpents of Pharaoh as the God of Israel demonstrated his omnipotent supremacy (see Exodus 7:10—13). This scene dramatically illustrates the duality of serpent imagery in the scriptures. The one true God was represented by a serpent. The false gods of Egypt were also represented by serpents...

But what of the serpent image as a symbol for Christ? If the serpent was a legitimate emblem of the coming Messiah, how and why did Lucifer usurp the serpent symbol after Adam and Eve were placed on this earth? In a roundabout way, the Prophet Joseph Smith may have provided a clue regarding the origins of serpent imagery as a symbol for Christ and why Satan appropriated it for his own.When speaking of the dove as an identifying symbol of the Holy Ghost, Joseph Smith said, "The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove."

A possible implication of this statement is that other signs, symbols, and tokens may have been instituted in premortality to represent deity, but the one that Satan absolutely could not imitate was the dove. However, as the preeminent counterfeiter and deceiver, Satan could and does usurp other signs and symbols properly applied to God in order to try to legitimize his false identity as a god. This is why Satan chose to appropriate and utilize the sign of the serpent as the best means of deceiving Eve as well as her posterity.

The scriptures help us to see that Satan imitates and perverts every divine truth; every godly concept, principle, or practice; and every good and positive symbol, image, sign, and token in order to deceive and manipulate the souls of men. This even includes appearing as an angel of light (see Alma 30:53; D&C 128:20). By usurping and manipulating the symbol of the serpent, Satan tried to validate his false identity and his lies, insisting that following his ways would elevate our first parents to the status of the very God represented by the true image of the serpent (see Moses 4:10—11). Satan came to Eve clothed, as it were, in the garb of the Messiah, using the signs, symbols, and even the language of the Messiah, promising things that only the Messiah could rightfully promise. "(And [Satan] spake by the mouth of the serpent.) . . . And the serpent said unto the woman: Ye shall not surely die; . . . ye shall be as the gods" (Moses 4:7, 10—11). In reality only the one who worked out an infinite atonement could legitimately make these kinds of promises. Perhaps that is one of the reasons why Satan is justly called a liar from the beginning (see Moses 4:4; D&C 93:25).

PS - I wanted to point something out about the picture I added to the beginning of this post. Take a close look at Moses then watch the video I have posted here.

I just found this fantastic video made by Professor Bill Hamblin of BYU who is currently teaching at the BYU Jerusalem Center for Near Eastern Studies. It is about an Israelite temple found in Lachish.

In Exodus chapter 3 Moses tells the story of when the Lord appeared to him in the burning bush and called him to deliver Israel from Egypt. In verse 13 Moses asks an interesting question.

He asks:

"when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?"

The Lord gives his answer in verses 14 and 15:

And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

In a lecture given at the BYU Kennedy Center on 8 March 2007 Gary A. Rendsburg, chair of Jewish Studies, Rutgers University gave a fascinating lecture in which he talked about a possible reason for Moses' question (lecture can be watched here). Professor Rendsburg mentioned an Egyptian myth (found on Papyrus Turin 1993) called the Unknown Name of Ra in which Isis tricks Ra into revealing his secret name.

Isis does this by taking some dirt into which Ra had spit and then fashoning it into a venomous snake. The serpent then bites Ra who is tormented by the poison coursing through his body. He asks for Isis's help who in turn asks for his secret name by explaining "Tell me your name, my divine father. A man lives when called by his name". Eventually Ra gives in and tells her his secret name and is then healed. This story illustrates that the Egyptians believed that there is power to be had by knowing a god's secret name. When Moses came to the Israelites (who by this time had been in Egypt for generations and were steeped in Egyptian myth) he presumed that they would want to know the secret name of God.

In the KJV the name the Lord gave to Moses has been translated into English as "I AM THAT I AM". The phrase "I AM THAT I AM" can be confusing to modern English speakers because it's meaning isn't very clear. The phrase comes from the Hebrew "Ehyiah asher Ehyiah" which can be translated various ways. According to John Gill's Exposition of the Bible the English rendering of this phrase from the Targum Jonathan is "I am he that is, and that shall be" which makes more sense than the phrase "I AM THAT I AM". The Targum Jonathan translation sounds very similar to the Lord's introduction to the apostle John in Revelation chapter 1 verse 8:

I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty

In these verses Jehovah seems to be teaching Moses and John important truths regarding his mission and Eternal nature. The Greek letters alpha and omega are, respectively, the first and last letters of the Greek alphabet. During John's time Greek was the lingua franca of the Hellenistic world and was the original language of the New Testament. John's audience would have understood what the Lord meant when he described himself as "Alpha and Omega". At the time of Moses the Israelites were unfamiliar with the Greek alphabet of John's day so, of course, this phrase is not used but in both instances the Lord seems to be communicating similar ideas.

My friend, Eric Martineau, shared this with me several days ago.

The book of Genesis tells of the appearance of the Lord to Adam and Eve after they had partaken of the fruit of the Tree of Knowledge of Good and Evil. The Lord mentions some of the consequences of their action and pronounces a curse upon Satan who had taken it upon himself to convince Adam and Eve to eat the fruit. This is what the Lord said:

Genesis 3:14-15

"And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

"And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel."

In verse 15 the pronoun "he" refers to the Savior. The Savior bruised the head of the serpent when he carried out the Atonement and freed all people from the bonds of physical death and made entrance into God's kingdom possible on conditions of repentance. The serpent bruised the heel of Jesus Christ when he induced the Jewish authorities of the day to have the Savior crucified.

An injury to the head is far more serious than an injury to one's heel. Implicit in verse 15 of Genesis 3 is that the Savior's wound would be temporary and relatively minor while the wound inflicted upon Satan would be severe and permanent.

Additionally, it is possible that this story alludes to the manner in which the Savior's heel would be bruised.

Jesus Christ is the most famous of all the victims of crucifixion. Crucifixion is known to have been practiced by numerous different cultures at numerous different times but the Romans have become the most famous practitioners of this horrific form of execution.

Most artwork of the crucifixion of Jesus Christ depicts the Savior hanging from the cross with nails driven through the palm of each hand and through the top of each foot. Unfortunately archaeological evidence of crucifixion is scarce and the manner in which it was carried out has been a matter of speculation.

In 1968, however, an ossuary was discovered in Jerusalem which contained the bones of a victim of crucifixion. The name of the person was Yehohanan ben Hagkol. Other than his name and manner of death not much else is known about this individual. Despite the relative anonymity of this man his remains hold great significance for students of the New Testament. His remains date to the approximate time of Jesus Christ so they provide clues about the methods the Romans used when they carried out the crucifixion of the Savior.

Typically the nails used in a crucifixion were extracted from the victim and re-used due to the scarcity of iron. However, it appears that when ben Hagkol was crucified one of the nails driven into his feet hit a knot in the wood which caused the tip of the nail to bend making it difficult to remove. When ben Hagkol was removed from the cross the crucifiers evidently cut out the portion of wood into which this nail was driven and buried him with the nail still embedded in his foot. When ben Hagkol's remains were discovered the nail was still firmly attached to his foot. Interestingly the nail was driven not through the top of the foot but perpendicularly through the heel. Pictured below is a photograph of the heel bone through which the nail can be seen.



In the figure below an artist's depiction illustrates how the feet were attached to the cross.


It is possible, therefore, that when Jesus Christ was crucified the Romans drove the nails through his heel bones as they did when crucifying Yehohanan ben Hagkol. If this was the case then perhaps the passage in Genesis chapter 3 referring to the Atonement of Jesus Christ also refers to the manner in which the Savior was to be sacrificed.

Of course there is no way to know this for certain and the exact method used to crucify Jesus Christ is not the central message of Genesis 3:15. The central message is that the Messiah would come to earth, suffer and die on behalf of all mankind and be resurrected so that we can all be resurrected and enjoy the blessings of Eternal Life through repentance.

About 50 years before the destruction of Jerusalem by the Babylonians around 586 B.C. King Josiah implemented sweeping reforms to the religion of the Israelites which radically affected their religious practices and doctrines. Among these changes a more stringent form of monotheism was introduced.

Biblical scholar Margaret Barker has written about Josiah's reforms in her book entitled: "Temple Theology: An Introduction". On page seven of this fascinating book she talks about the old religion of Israel prior to the reforms of Josiah:

"The most important result of Josiah's reforms was the introduction of monotheism. The earlier religion had known of God Most High - the deity worshipped by Melchizedek (Gen. 14.19) - El Shaddai, the deity of the patriarchs (Exod. 6.3), and Yahweh [anglicized as Jehovah], who appeared in human form...There is no proof that these were one and the same deity. Only later were all these ancient forms said to be identical...

"In the more ancient names for the deities, however, we glimpse the Father (God Most High), the Son (Yahweh, the One who appeared in human form), and the Mother (El Shaddai, whose name means the God with breasts)."

This resonates with Latter-Day Saints who have similar theology. For example, Apostle Neal A. Maxwell taught:

"Jesus Christ is the Jehovah of the Red Sea and of Sinai, the Resurrected Lord, the spokesman for the Father in the theophany at Palmyra".
(Neal A. Maxwell, Even As I Am [Salt Lake City: Deseret Book Co., 1982], 120)

In reference to a great Mother in Heaven Joseph Fielding Smith taught:

"We know that Jesus had a Father and that he had a mother, for the scriptures tell us so...

"In Genesis we read:

"'And God said, Let us make man in our image, after our likeness: So God created man in his own image, in the image of God created he him; male and female created he them.' (Genesis 1:26-27.)

"Is it not feasible to believe that female spirits were created in the image of a 'Mother in Heaven'?"
(Joseph Fielding Smith Answers to Gospel Questions 5 vols. [Salt Lake City: Deseret Book Co., 1957-1966] 3:143-44)

In transliterated Hebrew Genesis 1:1 reads: "Bereshit bara Elohim et hashamayim ve'et ha'arets". The word "Elohim" refers to God and talks about him bringing forth the heavens and the earth. In Hebrew to make a masculine noun plural an "im" is added. The singular of Elohim is El. There has been alot of confusion caused by the fact that one of the names for God is a plural word.

Perhaps Margaret Barker has provided an explanation for this anomaly. The word Elohim could refer to both God the Father or God Most High (El Elyon) and God the Mother (El Shaddai), hence El Elyon + El Shaddai = Elohim. If this is true it teaches us of the exalted role of women in "the great plan of the Eternal God" (Alma 34:9) and of their inherent sacred nature.

A few years ago I attended a presentation by Dann Hone who is connected with BYU and was involved in the building of the BYU Jerusalem Center for Near Eastern Studies. The title of his lecture was "Possible Origin, History and Destiny of the Brass Plates from an Ancient Language."

His remarks about the origin of the Brass Plates were the most interesting part of the presentation for me. He began by talking about Moses. We know Moses spent the first forty years of his life in Egypt and was connected with the royal family (Ex. 2:10). Eventually Moses had to flee for his life into the Sinai deseret after taking the life of an Egyptian in self defense (Ex. 2:11-15). Moses joined a family of Midianites and spent the next forty years of his life among them.

This group of Midianites were led by a High Priest named Jethro (aka Hobab, Reuel or Raguel). Moses received the priesthood from Jethro (see D&C 84:6) and married one of his daughters (see Exodus 2:21).

The Midianites were also known as the Kenites (see Num. 10:29 and Judges 1:16). The name Kenite means "smith" or "metal smith". The Kenites are famous for working the copper mines of Timna and were particularly active there during Moses's time (see here for more information).

We learn from the story of the brass serpent found in Numbers 21 that Moses knew how to work metal(Num. 21:9). Brass is an alloy of copper and zinc and presumably Moses learned metal working from the Midianites with whom he had been living for at least forty years. It seems likely then that Moses had made numerous other objects from brass prior to this time.

Exodus chapter 2 tells us that Moses was a Levite. When it came time for the children of Israel to enter the promised land Moses was taken to Heaven and Joshua took Moses's place. Joshua was from the tribe of Ephraim (Num. 13).

Following the departure of Lehi's family from Jerusalem, the Lord commanded him to send his sons back to the city to retrieve the Brass Plates (1 Ne 3:2). At this time the Brass Plates were in possession of Laban who was a descendant of Joseph (1 Ne 5:16). The Book of Mormon does not give us any additional information about the origin of the Brass Plates. Later in the Book of Mormon we learn that the Brass Plates were written in the language of the Egyptians (Mosiah 1:4). Moses undoubtedly was very familiar with the Egyptian language from his time there.

Because of his skill in metal working it is possible Moses chose brass as a medium upon which to write the Torah. Perhaps this is the origin of the Brass Plates mentioned in the Book of Mormon. If Moses was the original author of the Brass Plates then they surely would have been passed to Joshua when Moses was translated. From Joshua they could have been passed down through the tribe of Ephraim until they came to be in the possession of Laban.

We have been promised that at some future time the Brass Plates will be translated and made available to the people of the earth (1 Ne 5:17-19). The possibility of the Brass Plates being the original record of Moses makes the prospect all the more exciting.

This comes from Hugh Nibley:

The idea of a garment of many colors is an invention. If you look in your Bible every time it mentions many colors the word colors (even in the commentary) is in italics [the word in italics is actually many] because it is put in there by modern editors. It’s found in no ancient source. It’s not a garment of many colors at all. A garment of certain marks is the term that’s used here. We’ll see what it is in a second. “This garment had belonged to Abraham, and it already had a long history.” It’s history was lengthy because it went back to the Garden of Eden, you see. That’s the garment; it’s the only one. Just as we treat the story of Cain and Abel, we trivialize this. We say, “Joseph was the youngest kid, so his father favored him and gave him a pretty garment of many colors.” There is no mention in any ancient source of a garment of many colors. That’s an invention of modern editors trying to explain it. But here it was the garment he gave him. It was the garment of the priesthood. No wonder they were jealous of him, they being the elder brothers and he the younger in the patriarchal line coming down from Abraham. This garment had belonged to Abraham and had come down to Joseph instead of to the other brethren...

When Joseph’s brethren returned to give the coat back to Jacob, other ancient documents and literature as well as understanding the meaning of the source languages help us understand what happened next:

Here we have “I detect, I perceive, I note.” (He’s blind, you see.) “the odor, the spirit, the smell of Joseph, if you do not think me out of my head from old age and a bit barmy.” It talks about the spirit that is in it, the east wind that has brought it, etc. And this is a very important thing: “When they placed it upon the face of Jacob, he smelled also the smell of the Garden of Eden. For behold there is not in all the earth another garment that has that smell in it.” This is a unique thing; this is the garment. “For there is not in any other garment on earth of the winds of the garden of Eden, unless it is in this one garment.” So you can see why the brethren were so jealous; it was the garment of the priesthood. The commentator says he recognized that it was Joseph’s garment by feeling it first because it had three marks in it.

-Nibley Teachings of the Book of Mormon 3:51-52 from templestudy.com

Today I was reading in 1 Chr. 29:29 which reads:

"Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer"

In this verse the word "seer" is used twice but in the original they were actually separate words. In reference to Samuel the original Hebrew word was "ro-eh". In reference to Gad the word was "Chozeh". The word "Chozeh" could also be translated as "gazer", meaning someone who gazed into mystical stones in order to reveal hidden things.
see Sidney B. Sperry, Spirit of the Old Testament p.120

The First Presidency, and Quorum of the Twelve all hold the title as prophets, seers and revelators. Perhaps the title "seer" could refer to the utilization of a Urim and Thummim.

Joseph Smith possessed at least two Urim and Thummim, one of which was the small, brown seer stone. The other one, which he received with the Gold Plates, consisted of two transparent stones set in a bow which were attached to the breastplate (Interestingly, during Old Testament times the Urim and Thummim was kept in a pouch behind the breastplate of the high priest [see Ex. 28:30].). see Comprehensive History of the Church (CHC) 1:128-29

The fate of the Urim and Thummim received with the plates is uncertain. However, we do know that as of the late 19th century (many decades after the death of Joseph Smith) the Church still had possession of the seer stone. Wilford Woodruff consecrated it on the alter of the Manti Temple at its dedication in 1888. see CHC 6:230

Therefore, it seems likely that the Apostles of the Church possess at least one Urim and Thummim and currently use it in their roles as seers.