The Abrahamic Covenant

In my recent post “Penalties and Blood” I wrote about how anciently covenants were sometimes made between people, and with God. Some of these covenants were made by ordinances, which may include an allusion to the penalties if the covenant is broken. Such an allusion is the rite of circumcision. To break the covenant of circumcision is to lose eternal seed.

Circumcision is a sign to the Israelites that they were the children of “the covenant” or the “Abrahamic Covenant.” When Abram received his endowment a “h” (heh) was added to his everyday name, illustrating that he had entered in the covenant. The Hebrew name for Jesus, was YHVH, and is known as the Tetragrammaton (YHVH or יהוה).

The “Yud” is a picture of a penis (and an arm or hand) and means creation. The “Vav” is a picture of a nail and means to bring together, bind, or seal, and the “Heh” is a picture of a man praying with upheld hands. (LINK)

"YUD" and "Heh" means “covenant of creation.”
and
"Vav" and "Heh" means “covenant of atonement.”

The Anointed is both creator and redeemer.

This is why in ancient Hebrew literature it discusses how the heavens and the earth were built upon, and are maintained by the covenant of circumcision. This can be a little hard to understand at first. It is not talking about circumcision at all, circumcision is alluding to the covenants of creation and atonement. Without this covenant the earth would be utterly wasted.


“Come and see: Once Abraham was circumcised, he abandoned the foreskin and entered the sacred covenant... entering the covenant upon which the world stands.” [1]

Without implying any dilution or degradation of the terms, we see in gospel teachings a purposeful evolution of certain terms. For example; the term “House of Israel” means the “Camp of Israel,” which means “Army of Israel” (“he struggles with with God” which could point to an embrace of covenant), which means “Army of Heaven” , which means “Army of God.” These are the ones Jesus said he would make His rulers in this world. (Abraham 3:23)

When we speak of the Melchizedek Priesthood, what are we talking about? We are talking about the authority given to “Melchizedek”, which is the authority of the “Fathers” (or the patriarchs), which is the Priesthood of Adam (HC, Vol. 3, pp. 386-387), which is the authority after the “Holy order of the Son of God.”

All things hang upon the covenant of creation and the promises made there, which include the covenants of redemption or atonement. When we are circumcised, baptized, take the sacrament, or go to the temple, we are only pointing to, and recommitting to the covenants of creation and redemption made in our pre-earth life. Understanding these covenants is the heart of the matter at hand.
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[1] The Zohar, Lekh Lekha, Matt. Vol. 2, pgs. 74 and 75.

Jews & Mormons - Bridges Being Built

Last Friday I had the pleasure of attending a very nice celebration of the sixtieth year since the founding of the state of Israel. I was a guest at the invitation of Mark Paredes who is the LDS Public Relation representative to the Jewish community in Southern California.

Clearly, the founding of Israel (1948) is a miracle and an unmistakable sign of our day.

It was a very nice celebration. If I understand correctly it was hosted by the church and was at the Jewish Federation of Los Angeles. Forgive me for not geting the names, but there was a Seventy there, a number of other church leaders. Leaders from different parts of the Jewish community, some consulates, some press, and so on.

It was good to see Valeria G. ("like a canon") there!

A beautiful LDS young lady lead the group in singing the national anthem of Israel (Hatikvah), it was very touching. It’s nice to see Judah and Joseph getting along so well.

Penalties and Blood

I am at a loss of how to exactly say what I want to convey in this post. I understand it, but it is a little hard to put into words. Here is my best attempt.

The plan of salvation is administered unto us by covenants, including; baptism, sacrament, priesthood, and of course the temple. These covenants come with blessings, and with penalties if the covenant is not kept.

Pre-messiah circumcision, the cutting, was a sign of the covenant of Abraham, and an illustration of the penalty. Modern folk don’t care much to be reminded of penalties. While a reminder of the possible penalties may not be an essential part of the covenant, historically the gospel has included such reminders. In the 84th. section of the Doctrine and Covenants, known as the Oath and Covenant of the Priesthood we read:

“But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come.” (D&C 84:41)

Circumcision is an outward sign of the covenant, and a penalty. Many Old Testament covenants where attached to or received by the killing of an animal, usually by cutting. In Old Testament times a priesthood covenant may be attached to the ritual of cutting an animal in two, then walking the path between the parts. When we “cut” a deal, we have made a two way promise.

The Hebrew word for “covenant" is “brit.”

“ [brit] ברית ... [C]ovenant, treaty, compact, agreement, an association between two parties with serious responsibilities, benefits, and penalties; ‘to cut a covenant’ is to ‘make a covenant,’ a figure of the act of ceremonially cutting an animal into two parts, with an implication of serious consequences for not fulfilling the covenant...” [1 - also see this LINK]

In Hebrew, “covenant” literally means “cut-where-blood-flows.” In times past, when a covenant of blood was made, a cup, or cupping hand, sometimes by a priest, would be held underneath to catch the blood. This blood in the cup would sometimes be mixed with wine and consumed by the participants. The wine and the blood are often interchanged in gospel themes (the rite of the Sacrament for example - see LINK). I find it interesting that American Indians practiced this Hebrew custom or rite.

“According to Pirḳe R. El. xxix., it was Shem who circumcised Abraham and Ishmael on the Day of Atonement; and the blood of the covenant then shed is ever before God on that day to serve as an atoning power. According to the same Midrash, Pharaoh prevented the Hebrew slaves from performing the rite, but when the Passover time came and brought them deliverance, they underwent circumcision, and mingled the blood of the paschal lamb with that of the Abrahamic covenant, wherefore (Ezek. xvi. 6) God repeats the words: ‘In thy blood live!’”(LINK)

The blood of the covenant is taken upon each of us in true temples, in a symbolic way. Ancient Israel also symbolically received the covenant by being sprinkled with blood. This sprinkling conveyed the blessings, responsibilities, and the penalties associated with the covenant.

“The animal was slain on the eve of the Passover, on the afternoon of the 14th of Nisan, after the Tamid sacrifice had been killed, i.e., at three o'clock, or, in case the eve of the Passover fell on Friday, at two. The killing took place in the court of the Temple, and might be performed by a layman, although the blood had to be caught by a priest, and rows of priests with gold or silver cups in their hands stood in line from the Temple court to the altar, where the blood was sprinkled. These cups were rounded on the bottom, so that they could not be set down; for in that case the blood might coagulate. The priest who caught the blood as it dropped from the victim then handed the cup to the priest next to him, receiving from him an empty one, and the full cup was passed along the line until it reached the last priest, who sprinkled its contents on the altar.” (LINK)

All these covenants we make are just renewing the covenants of creation, upon which heaven and earth rest. We need to remember our blessings, rights, privileges, responsibilities, and the associated penalties.

The promise of the Abrahamic Covenant is that our seed will continue forever.
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[1 - The Strongest Strong’s Exhaustive Concordance of The Bible, 21st Century Edition, page 1483.)

Two Creations - Two Yuds

Starting in Abraham chapter three, verse 22, God shows Abraham the pre-existence with the spirits of men. Abraham is then shown the spiritual creation and the planning of the physical creation, as ordered by God. The above spans from Abraham 3:22 through 5:5.  This process was seven periods long, in the likeness (or pattern) of what was going to take place in the physical creation. At the end of these seven periods there was still no physical creation, as the scripture states there was no “rain upon the earth” because there was no earth yet, and God had not yet “formed a man.”

Then in the remainder of the Book of Abraham, Adam’s spirit is placed into a body, and then he is introduced into the Garden of Eden

Which means we have a more detailed description of the spiritual creation and planning. This is a pattern that the physical creation would follow. Then when describing the physical creation the description is truncated, we just jump to the point where Adam is in the garden. And we see that Adam and all the children of Adam will be created before the end of the sixth (physical) creative period. (LINK)

The doctrine of two creations, a spiritual and a physical, is well established in LDS theology. Supporting this doctrine is the Book of Abraham. Genesis is less clear, at least in the English.

However, as Rashi points out, that when describing the one creation the Hebrew word וַיִּצֶר (“Yasar” - with one Yud - the first creation) is used. “Yasar” is rendered “formed” in our King James version. The letter “Yud” (י) is a symbol of creation. When man is described as being placed on the earth, the word has a spelling of וַיִּיצֶר (with two Yuds). This alternative spelling signals that this is a second creation (the physical). A point that is overlooked in English, but pointed to in the Hebrew. And of course this is all clarified in the Book of Abraham. (Rashi on Gen 2.)
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Thanks to Kerry Shirts and Prof. Hamblin for directing me to Rashi's commentary.

Two Story Temple

Check out the new web site by Professor William J. Hamblin over at THINGS UNUTTERABLE. He just posted a great post about the possibility that there was a second story on the Jerusalem Temple, and some other interesting insights. Here is the link: A Second Story to the Jerusalem Temple?.

Be sure to bookmark his site. Prof. Hamblin's work, in my estimation, is the best coming from Provo these days. He has the insight that so many scholars seek, pretend they have, and yet never achieve.

Three Adams

Prof. Hugh Nibley said the following about the three stages of Adam:

 “We are taught in the Kabbalah a great deal about the three Adams. There is the celestial Adam, who was Michael before he came here; the terrestrial Adam, who was in Eden; and the telestial Adam, after he had fallen, who was down low. The Kabbalah also tells about Jacob's ladder. Joseph Smith taught that it represented the three stages of initiation in the temple, the three degrees of glory…” [1]

Adam is the type that we humans follow in life. We come from a pre-earth life, from holier spheres. We come to this life and take upon ourselves a fallen and mortal nature. Then through the atonement of Christ, we repent and are sanctified to receive one of the three degrees of glory. The degree to which we are sanctified is up to us.

This is the purpose of the temple. We have the model in stone. The plan is taught. The ordinances of each degree are administered therein. The law that is required to receive each degree is taught and accepted by covenant.

And if we are faithful, we follow Adam to join the Family of God, as a joint heir with Christ.
There is no other way.

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[1 - Hugh Nibley, Don E. Norton , Approaching Zion, Chapter 11, Deseret Book.]

Baptism and Kingdoms of Glory

One of the many doctrines for which I find no allies, is the idea that a person must be baptised, either in person, or by proxy, to enter the Kingdom of Heaven. By “Kingdom of Heaven” I mean heaven with its three main degrees of glory. ( See John 3:5)

I approach this topic carefully, I am fully aware of church leaders who have had a different opinion on this topic, President Joseph Fielding Smith, being the main one. However, I am unaware of any official declaration from any First Presidency on this topic, so I feel free to see things differently. Add this topic to the list which includes; death before the fall, evolution, the earth’s age, etc..

My thesis is that the temple is the template of the Plan of Salvation. It is the Plan of Redemption laid out in stone. It is how the universe and eternity work. Prof. Hugh Nibley said:

“This scale model of the universe is the temple. Of course, the word for temple in Latin, templum, means the same thing as template: a plan marked out on the ground by the augur's staff…” [1]

All true temples mark out four divisions of space, three are sacred space, and one is reserved for the profane. Three are inside of the sacred space, and one is without. In common LDS parlance they are the Celestial, Terrestrial, and Telestial kingdoms. Each of these kingdoms has a direct correspondence to one of the three sacred spaces in the temple. This is the message of the temple. The Holy of Holies is the Celestial Room, The Holy Place is the Terrestrial Room, the Court is the Telestial Room. These are all descriptions of the resurrection. The baptismal font or "Laver," or "Molten Sea" are located in the Telestial section.

In Solomon’s Temple, the first section within the sacred space corresponds, by illistration or imagery, to the Telestial kingdom. This space was outdoors, suggesting to the mind that it is related to this world in which we live. How does it differs from the world outside of sacred space? It is redeemed, saved, or atoned for. Only those within the sacred space are heirs of salvation, and that is done through repentance and baptism (principles and ordinances). Within the sacred space of the Telestial portion of the temple baptisms are preformed. An initiate can’t advance to the Terrestrial sacred space until the ordinances of the Telestial kingdom are complete. The same is true for entering the Celestial portion of the temple.

The Prophet Joseph Smith is criticized for making up the word “Telestial.” It was his made-up word. It has to do with receiving the initial ordinances, or mysteries.

“ Teleiomai  [relating to the telestial kingdom] means to be introduced into the mysteries… [a] teleiotes is a person who has been initiated into some degree or other of the mysteries…” [2]

"Telos" means initiation, it is the gate, the first degree.

Baptisms, whether for the living or the dead are always done in the Telestial Kingdom (this life, or the space in the temple that corresponds to the Telestial Kingdom).

All this being said, the church is charged with building the Celestial Kingdom. The work of preparing the worlds of the Terrestrial and Telestial kindoms will not be done until the millenium.

We will inherit the kingdom that is represented by the place in the temple, that teaches the principles we are willing to live. When we live those principles, we accept the ordinances of that level of sanctification, and inherit that kingdom or glory. We can’t go to that kingdom of glory and reject the principles or the ordinances of that kingdom. (see D&C 88:24)
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[1] Hugh Nibley, Don E. Norton, Temple and Cosmos: Beyond This Ignorant Present, Deseret Book, The Meaning of the Temple.
[2] Temple and Cosmos, Hugh Nibley, Deseret Book, Pg# 28