Stuck on Stars

If you've read many of these, you know I'm a recovering alcoholic. My wife says I'm OCD, and she's right, and so I get caught up in compulsive behavior. And wow, I'm stuck again on this Isaiah chapter dealing with "stars of God" (2 Nephi 24: 13).

l should have waited another day for the "Morning Stars" post. The next day I was reading a fascinating book by Alan Rex Mitchell and Ernest Lehenbauer entitled, The Seal of Melchizedek. It's a short read, only 36 pages, and I'm half way through it. So warning: I may find more new material after reading the rest, which may apply to this Isaiah chapter.

Seal of Melchizedek, A Symbol of Christ

The authors give the interesting story of the design of the San Diego Temple where there is a recurring symbol in the architecture. The symbol consist of two overlapping squares offset at 45-degree angles, often with a circle in the center. The overlapping squares create an 8-point star, and is called the Seal of Melchizedek. I have provided a link for more information. Click here for more information on this symbol, which now appears on the doors going into the Salt Lake Temple. I should have waited another week to go to the Salt Lake Temple to see this. I was totally oblivious when I went there with my wife, son, and daughter just last Saturday. Now I have to go back!

First, I was impressed with the authors' handling of this symbol as a symbol of Christ, having just referenced Job in my last post, where the "morning stars" and "all the sons of God shouted for joy" (Job 38: 7). If this 8-point star is a symbol of Christ, and the stars as members of the heavenly council are shouting for joy, then it provides insight as to the potential of the stars, or sons of God, to become like Christ, being reborn as sons and daughters in His image.

Then my mind took off in many directions as I noticed the verses in this chapter. 

Veils, Circles, and Squares

First, I noticed the Lord spoke to Job out of a whirlwind, almost as if He had spoken from behind a veil. Ezekiel also has a vision where he sees a whirlwind, and later has a theophany experience beholding the throne of God. The verses record,

"And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.

 "And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings."

Like Job, this is Divine Council imagery with the stars and the creatures as symbols for members (or gods) of the council. Notice the repetition of voice as a Leitwort (theme word) repeating three times. The voice comes from behind the whirlwind, or firmament, like the voice of the Lord from behind the veil. The voice is from the Almighty, or Most High God of the council. It is Elohim who presides over the council.

Ezekiel sees four creatures, similar to what John sees in Revelation, representing four classes of beings and Creation itself. The method of travel of these beings is interesting. It reads,

"The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel.

"When they went, they went upon their four sides: and they turned not when they went" (Ezekiel 1: 16-17, 24-25; Revelation 4: 6-7; D&C 77: 2-3).

The creatures have four sides and one likeness, like a square. The wheels are in the shape of a circle, representing eternity, or the heavens. The "wheels in the middle of wheels" represent concentric circles surrounding the throne of God in the sacred center. It is what Lehi describes as "numberless concourses of angels in the attitude of singing and praising their God" (1 Nephi 1: 8). This also brings to mind the concept of ancient prayer circles surrounding a sacred center.

The design in many temples of circles within squares, like the Seal of Melchizedek, is a representation of the concept of temple itself--that sacred space where heaven meets earth. The circle represents eternity, which the authors of the book mention as coming from the King Follett Discourse when Joseph Smith compares eternity to the ring on his finger, having no beginning or end. The square, like the scriptural analogy of "the four corners of the earth," represents something finite. It can represent the earth, which will one day "wax old like a garment, and they that dwell therein shall die in like manner" (Isaiah 51: 6). The square can also represent mortality.

Melchizedek Priesthood

The concept of binding in heaven what is bound on earth is a function of priesthood keys, and in particular the Melchizedek Priesthood. The concept of piercing the veil and coming into the presence of God is also accomplished through the ordinances of the Melchizedek Priesthood. Modern revelation states,

"And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.

"Therefore, in the ordinances thereof, the power of godliness is manifest.

"And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;

"For without this no man can see the face of God, even the Father, and live" (D&C 84: 19-22).

Sacred Space and Degrees of Holiness

Now let's go back to Job. When the Lord speaks out of the whirlwind, He asks certain testing questions to see if Job is ready to pass on to higher levels of holiness: 

"Gird up now thy loins like a man; for I will demand of thee, and answer thou me.

"Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.

"Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?

"Whereupon are the foundations thereof fastened? or who laid the corner stone thereof" (Job 38: 3-6).


As the temple represents Creation, He could have asked, "Where were you when I laid the foundations of the temple? Or when I measured it? Or when I set up the Cornerstone and fastened the tent of the tabernacle to the foundation with spikes, translated from Hebrew as nails.

The Round Dance of the Angels

The next verse asks another important question: "When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38: 7).

As the earth turns on its axis, the stars make a circular pattern as they appear to move around the earth. The earth is in the sacred center as it would appear. Anciently, Jewish belief speaks of a Foundation Stone, as a sacred center. Click here for more information. You can Google "Foundation Stone" and get much information on this topic, but I like one paragraph of this link because it links the Temple Mount to the concept of new birth as it states, "The Almighty created the world in the same manner as a child is formed in its mother's womb. Just as a child begins to grow from its navel and then develops into its full form, so the world began from its central point and then developed in all direction."

I'll come back to this idea of new beginnings and rebirth with the symbolism of the Seal of Melchizedek.

But I first want to talk about the Foundation Stone as the sacred center. The Foundation Stone on Mount Moriah, where Solomon built the temple (2 Chronicles 3: 1) links the concept of temple with a sacred center. As one observes the stars rotating around the earth, the earth itself becomes a center. The land of Israel becomes the center of the earth. The city Jerusalem becomes the center of Israel. The Temple Mount becomes the center of Jerusalem, and the Foundation Stone becomes the center (or Holy of Holies) of the temple. Legend has this as a "more sacred and hallowed" spot than any other in the creation of the earth. It becomes the navel of the earth, and some Bible scholars speak of this Foundation Stone as the first spot to emerge from the chaotic waters of Creation.

The stars, as they circle the earth, create a round dance in a circular pattern encompassing the earth. If the stars are figurative for the "sons (and daughters) of God," then this pattern of Creation is in likeness to angels in a premortal council participating in a circle dance, or round dance around a sacred center.

Ancient Prayer Circles

What makes this round dance pattern more interesting is the phrase, "the morning stars sang together, and all the sons of God shouted for joy?" Ancient prayer circles were round dances with the participants moving in a circle and singing as they danced. They would "sing together" in unison.

The Psalms are really hymns of prayer, and many were used for worship in the temple. Psalm 24 begins with the Creation and the lyrics mention the earth being founded upon the seas and established upon the floods (verse 2). The temple foundation becomes a symbol of Creation as "the foundation of the earth." This is a testing question the Lord asks Job in the above verses. The "flood" would represent the waters of chaos God conquered during Creation. 


The temple is identified in verse 3 as "the hill of the Lord," and His "holy place."

Then in verse 6 it reads, "This is the generation of them that seek him, that seek thy face, O Jacob. Selah." You can click here to see the Hebrew word for generation in this verse, and you will notice it means "to go round" or "to go around or make a circle." The chorus verses are then sung together with lines being repeated in unison. The remainder of the psalm repeats the chorus lines, asking those testing questions identifying Christ as "the God of salvation" in verse 5. The question and answer dialog is repeated in the ending verses:

"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

"Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.

 "Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

"Who is this King of glory? The Lord of hosts, he is the King of glory. Selah" (Psalm 24: 7-10).

A Symbol of Renewal and Rebirth

The authors of this enlightening book The Seal of Melchizedek develop the idea that this eight-point star represents a renewal period or a rebirth. They cite many excellent examples. In at least three ancient cultures--Babylonia, and the ancestors of the Lithuanian and Latvian people, the eight-point star represented the "Morning Star" or Venus. This is interesting for two reasons. First, the ancient prayer circle round dance served to represent the creation of the solar system with the planets moving around the sun in concentric circles like the round dance. And second, the eight-point star and the number 8 represent rebirth.

The Number 8

The authors cite baptism at age 8, the period after the seven days of Creation, or eighth day as a new beginning, the 8 years Lehi and his family traveled in the wilderness, the 8 barges of the Jaredites, and other examples connecting the concept of rebirth, or a new beginning, with the number 8.

They mention the required feasts in the Old Testament. One of those festivals, Feast of Tabernacles, or Sukkot, began last night at sundown. The Bible Dictionary states, "To the seven days was added an eighth, “the last day, that great day of the feast” (Bible Dictionary, "Feasts").

This eight-point star, the Seal of Melchizedek, is a symbol of Christ, who kept the law of Moses perfectly (as He did all other laws and commandments), and He attended all the required feasts He commanded as Jehovah.

On "the eighth day of the feast" He gave an interesting sermon at the temple. The Gospel of John records,

"In the last day (the eighth day), that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water" (John 7: 37-38).


But in this verse, whose belly is it? Is it the belly of the believer, or the belly of Jesus? And what is the belly He is referring to? In Greek, often a pronoun will refer to the noun or pronoun immediately preceding it. In this case "me" is the antecedent of "his," so likely this refers to the belly of Christ. And the Greek word translated into belly is koilia. It means belly or womb, and is the exact same word Nicodemus asked Jesus when he said, "How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?" (John 3: 4). Jesus is actually speaking of spiritual rebirth on this 8th day of the feast.

Now let's return again to Job 38. Let's consider verses 7-9.

"When the morning stars sang together, and all the sons of God shouted for joy?

"Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?

"When I made the cloud the garment thereof, and thick darkness a swaddlingband for it" (Job 38: 7-9).

These verses contain two references to birth (the womb and swaddling bands), and these symbols are associated with the "morning star" or Venus, the planet-star that appears at the birth of a new day.

The Seal of Melchizedek, an eight-point star with a circle at its center, is associated with priesthood and Jesus Christ, whose course is one eternal round (see 1 Nephi 10: 19). The seal and symbol represent spiritual rebirth, as we become like God as His spiritually-begotten sons and daughters. This happens as we enter into covenants made available through that Priesthood bearing his name.

And thus, only in and through Jesus do we come full circle back into God's presence from whence we came.

Morning Stars

I had a good friend ask me about last night's post dealing with Lucifer's rebellion in the Divine Council, so I'm going to do a follow-up to yesterday's post, regarding the difference between stars and morning stars. Frankly, I'm not sure I know. But this is a great question, and it's even better because it caused me to do some research on the topic.

I learned some new words in translation, especially in Greek. Elder Bruce R McConkie said the main difference is that "morning stars" are preeminent. They are those chosen and foreordained--the noble and great ones.

The Isaiah verse dealing with stars was: "I will ascend into heaven, I will exalt my throne above the stars of God" (Isaiah 14: 13). The Hebrew word for stars is kowkab. It means "of Messiah, brothers, numerous progeny, and the personification of God's omniscience." I hadn't looked up this word before, so I immediately noticed how close it is to the Abraham account. "And he said unto me: Kokob, which is star. And he said unto me: Olea, which is the moon. And he said unto me: Kokaubeam, which signifies stars, or all the great lights, which were in the firmament of heaven" (Abraham 3: 13). One of the problems with Hebrew translations is that the language is not written with vowels. So whether you use the root in Strong's Exhaustive Bible Concordance, or the root in Abraham, you're going to end up with the word kkb. 

The word refers to a familial council, and is a symbol for Christ. The same Hebrew word appears when the Lord compares Abraham's seed to the stars of heaven (Genesis 22: 17), so you get the idea of numerous progeny. The root of the word deals with the concept of something blazing, so it brings to mind the vision Joseph Smith had of celestial glory as he describes "the blazing throne of God" (D&C 137: 3).

The same Hebrew word appears in prophecy in Numbers: "There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel" (Numbers 24: 17). Of course, this is a prophecy about Christ. But Lucifer, as a "son of the morning" would also have been one of those "morning stars." It's not certain if he was ever one who "sang for joy" over the prospect of coming to earth. In D&C 76 he is described as "an angel of God who was in authority in the presence of God," and the heavens wept over him. 

In the New Testament it get more ambiguous. Peter said, "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts" (2 Peter 1: 19). I was blown away by this Greek word. It is phosphoros, just like the element phosphorus. It means "light giving, light bringing, the planet Venus, the morning star and day star, and is a metaphor for Christ.

But when you look up "phosphorus" in Wikipedia you get this definition:

"The first form of elemental phosphorus to be produced (white phosphorus, in 1669) emits a faint glow when exposed to oxygen – hence the name, taken from Greek mythology, Φωσφόρος meaning "light-bearer" (Latin Lucifer), referring to the "Morning Star", the planet Venus (or Mercury). The term "phosphorescence", meaning glow after illumination . . ."

Yes, and in the Isaiah text when it refers to Lucifer, the word means "light bearer." So is it the "light bearer" or the "Light of the World?" In Revelation 22: 16, Jesus calls Himself "the bright and morning star." However, when you look at the commentaries on these words, where Jesus is the "Light of the World," Lucifer is more of a showy, flashy light to get attention and to distract. The idea of a "morning star" might be to get a jump ahead of the other stars to exalt himself above them, just as he states in Isaiah.

I'll go with the idea that this term of a "morning star" or "day star" primarily refers to Jesus, and Lucifer has once again counterfeited and usurped authority, just as he did with the symbol of the serpent, who represents Christ in Numbers 21, and represents Lucifer in the Garden of Eden.

We shouldn't be surprised.

Rebellion in the Council

Much of Isaiah deals with the Divine Council of the Gods. It could be argued that the entire book is written in Divine Council imagery, as the council met in premortal life before the foundation of the world. Some chapters speak of the council intervening at critical times to avert disaster or to judge the nations.

Chapter One sets the stage with the council coming out in judgment against the House of Israel. The charges against Israel are set forth with the voice of the Most High God announcing them: "I have nourished and brought up children, and they have rebelled against me" (Isaiah 1: 2). The council verdict is clear: guilty as charged. Then the Lord prescribes the remedy.

In another Isaiah chapter, quoted by Nephi, Lucifer is compared with the king of Babylon. Although Israel has been in bondage to Babylon, Israel is promised rest from their hard bondage (see 2 Nephi 24: 3). This can be likened to the Millennial day when we can rest from the captivity of the devil (see 1 Nephi 14: 7). In such peaceful conditions "the whole earth is at rest, and is quiet; they break forth into singing." 

There is so much rejoicing the trees begin to speak: "Since thou art laid down no feller is come up against us" (2 Nephi 24: 7-8). But remember, in Isaiah, trees are always people.

"How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations!"

Then Lucifer's rebellion in the Divine Council is revealed and his motives exposed, as he said in his heart, "I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north; I will ascend above the heights of the clouds; I will be like the Most High" (2 Nephi 24: 13-14).

If you're looking for evidence of the Divine Council, look for two words--stars and voice. The voice is, of course, the voice of the Council. And stars represent members of the Council.

Here are some examples: 

"Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. . . . When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38: 4,7).

"Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal" (Abraham 3: 18).

"And it came to pass that he (Lehi) saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament" (1 Nephi 1: 9-10).

Another feature of the Divine Council is that God stands in the "midst" or sacred center among the Council. Notice the verse above from First Nephi, how God descends from the midst. In the Book of Abraham in the same chapter quoted above, it states, 

"And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born" (Abraham 3: 23).

Abraham is chosen to be a messenger for the Divine Council, similar to Isaiah in Isaiah chapter 6:

"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me" (Isaiah 6: 8).

Notice the "voice" of the Council asking the question.

Another clue to Divine Council imagery is the identification of Him who presides over the Council, as He is identified as "the Most High God." In another reference to the Divine Council, the Psalmist records, "God standeth in the congregation of the mighty; he judgeth among the gods. . . .  I have said, Ye are gods; and all of you are children of the most High" (Psalm 82: 1, 6).

But for Lucifer, he is not content to be a member of the Council. He threatens to exalt his throne "above the stars of God," whereas Christ allows those who abide in the covenant to become "equal in power, and in might, and in dominion" (D&C 76: 95).

You can expect Lucifer to counterfeit everything God does, as he said, "I will be like the Most High."

But instead of entering into "the sides of the north," the city of the great King, (see Psalm 48: 2), Satan is relegated to "the sides of the pit." Those who see him there will "narrowly look upon" him. They will squint at him in disbelief and exclaim, "Is this the man that made the earth to tremble, that did shake kingdoms? And made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners?" (2 Nephi 24: 16-17).

Any prisoners in this house can be assured that only Jesus can open the door.

"With Joy Shall Ye Draw Water"

When Nephi writes some of the words of Isaiah, he does so with the intent that his people "may lift up their hearts and rejoice" (2 Nephi 11: 8). Certainly, as I have watched General Conference this morning and yesterday with my dear wife, son, and daughter, I have felt joy on this special occasion. I really don't know when I have enjoyed a session of conference more than the one this morning.

One of these Isaiah chapters is written as a psalm. You may have noticed the style of enallage used often in the psalms, and also in Nephi's psalm in 2 Nephi 4. This psalm of praise begins, "O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me" (2 Nephi 22: 1; Isaiah 12: 1).  The Lord is addressed in petition in the second person (you, your, thou, thine, etc.). The next verse changes to third person with the pronouncement, "Behold, God is my salvation; I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; he also has become my salvation. Here the Lord is addressed in the third person (God, he). 

In the Isaiah text, the footnote explains, "This is one of the four times only that the name Jehovah is written out in full in the King James English Bible." The name of the Lord was reserved for sacred occasions, so all other references have Lord in small caps. Only on Yom Kippur, or Day of Atonement, would the high priest enter into the Holy of Holies alone and say aloud the Divine Name. You can click here to read more about this and Yom Kippur. You may also notice "whenever the High Priest would say the Divine Name, the people would respond with this line." This was an antiphonal technique as words and phrases were repeated. These are led by the high priest in the temple.

By the way, Yom Kippur begins this year at sundown on Oct.11.

The next verse states, "Therefore, with joy shall ye draw water out of the wells of salvation" (2 Nephi 22: 3). These verses probably have reference to the Feast of Tabernacles, or Sukkot, when water is poured over the altar creating a river going down the steps of the temple, similar to Ezekiel 47. This water libation is associated with great joy as described in the Bible Dictionary: " The drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is)" (Bible Dictionary, "Feasts").

The water drawn from the well of salvation would be the "living water" the Savior provides to all of us, just as He did for the woman at the well when He said, "Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4: 13-14).

President Nelson's talk this morning focused on joy, and I felt great joy listening as the Spirit touched my heart. I know everyone in our little family was affected in a similar way. The next several talks also mentioned joy as a fruit of the Spirit (see Galatians 5: 22-23). Joy is listed right after love. Actually all of these fruits were well expounded in conference this weekend. I started this post between the two sessions of conference and had no idea Elder Renlund was going to quote it in the final talk. Talk about joy!

By the way, Feast of Tabernacles begins this year in two weeks from tonight, Oct. 16 at sunset.

General Conference is a time, as spoken today, to assess where we are, refocus, and recommit to deepening our discipleship, as we draw nearer to the Savior. We resolve to improve our lives. Usually at New Year's I make new resolutions. Somehow by October, which I can't believe is already here, I have basically broken and forgot about most of them. But if you (like me) are looking for an excuse to make new resolutions, and to apply those wonderful concepts learned in conference, you can always fall back on the Hebrew Old Testament calendar for another New Year.

The Old Testament Feast of Trumpets falls on the first day of the seventh month of Tishri. It is a memorial blowing of a ram's horn possibly symbolizing the power of the Lamb of God (see Leviticus 23: 24). It is Rosh Hashanah on our calendars and in Hebrew it means "head of the year." It's actually the Jewish New Year.

You can click here for more information on the connection between Rosh Hashana and Yom Kippur. You may notice it's on Rosh Hashana "when, it is believed, the books are opened in heaven. The object of this period is to be properly inscribed, for on Yom Kippur it is believed that the books are closed, and thus the person is sealed for the next year."

You can click here to see a calendar on a date that might be familiar to you. It was when a book from heaven, but actually out of the ground, was delivered (or opened) by Moroni to Joseph Smith. It happened on Rosh Hashanah 5588, or September 22, 1827 on the Gregorian Calendar. The book of course is the Book of Mormon, another recurring topic of General Conference.

By the way, Rosh Hashanah begins tonight at sunset, so resolve quickly.

Happy Rosh Hashanah and happiness studying and practicing Conference.

"His Hand Is Stretched Out Still"

The selection of Isaiah chapters taught in the Book of Mormon is most interesting. Many of them deal with the scattering and later gathering of Israel and Israel's future events.  One of these prophecies deals with the Savior's mortal life, foretold 700 years before its occurrence.

The tone is set with the geographical background of Galilee, the place where Jesus grew up. Isaiah prophesies, "The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined" (2 Nephi 19: 2; Isaiah 9: 2).

Light is contrasted with darkness, and death with eternal life, as given by the Savior. This is a region often occupied with enemy warriors from Assyria and Babylon on their way to attack Jerusalem and other areas to the south. Thus, it was termed "the land of the shadow of death." Also, the rocky terrain of some of this area would cast a dark shadow upon the face of the land. And yet it would become home to the Light of the World.

The reader can sense a central theme, perceiving the light at the end of the tunnel (no pun intended). No matter how bad things get, the Lord's hand is not stayed. Yet Israel's woes continue, in spite of its Hebrew name meaning "to prevail with God" (see Genesis 32: 28).

The blood and gore continue, described only as Isaiah can, "For every battle of the warrior is with confused noise, and garments rolled in blood" (2 Nephi 19: 5). Ephraim and Samaria will say in "stoutness of heart," "The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars" (v. 10). But in spite of such confidence, the Syrians are before and the Philistines behind; "and they shall devour Israel with open mouth." 

Then comes the first wave of this Messianic message: "For all this his anger is not turned away, but his hand is stretched out still" (v. 12).

Next, Israel loses "head and tail, branch and rush in one day" (v. 14). Now that's a bad flip of the coin. "And every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still" (v. 17).

Israel, now with two strikes against her, goes up against a forest fire and mounting smoke. Beware: Trees are never just trees in Isaiah; they're people. And the people are going to get consumed in the fire of addiction, as they snatch on the right hand and are left hungry; and they eat on the left hand and they shall not be satisfied (vv. 18-20). They feel what we call the "God hole" as they try to fill the emptiness with drugs of choice.

Then internal conflicts arise as Ephraim and Manasseh prepare attacks against the southern kingdom of Judah, and it seems as if Israel might self-destruct. But this ain't baseball; it's God at work. And the familiar refrain repeats, "For all this his anger is not turned away, but his hand is stretched out still" (v. 21).

The Lord poses a question: "To whom will ye flee for help? and where will ye leave your glory?" As if He might ask, where else will you turn? And what is your price? How much will it take before you sell yourself to the enemy? (see 2 Nephi 20: 3).

After the Nephite destruction when all seemed hopeless for one branch of the House of Israel, the voice of the Lord was heard to say, "how oft have I gathered you as a hen gathereth her chickens under her wings, and have nourished you. . . . how oft would I have gathered you as a hen gathereth her chickens, and ye would not . . . how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart" (3 Nephi 10: 4-6).

At His actual appearance to the inhabitants of the New World the scripture records, "And it came to pass that he stretched forth his hand and spake unto the people, saying: Behold, I am Jesus Christ, whom the prophets testified shall come into the world" (3 Nephi 11: 9-10).

At the moment when it seems like all second chances have been exhausted, and all hope is dashed, He stretches forth His hand to rescue, empower, and heal.

The Waters of Shiloah

The Gospel plan is interesting. We can choose our water. It's quite fascinating to see how water is portrayed in scripture.

Water left to its own devices follows the course of least resistance. It lays low and runs downhill lacking any kind of structure. Uncontrolled, water can do severe damage. One can become immersed in water and even drown. It represents chaos. During Creation the waters had to be "gathered together unto one place" to cause the dry land to appear (Genesis 1: 9). 

In a scriptural context, water won't stand, except in two passages. During the exodus the waters were a wall, allowing the children of Israel to pass through on dry land (see Exodus 14: 22), echoing the Creation process in that dry land becomes necessary. Later the children of Israel would have to pass over the Jordan to get to the Promised Land, and the waters stood up like a heap (Joshua 3: 16-17).

Water can be still and lifeless, unless it becomes "living water" as promised to the Samaritan woman at the well (John 4: 10, 14). In some cases water represents divinity. When Jesus performs the miracle of changing water to wine, it becomes a representation of His premortal nature as a spirit Being, with the water representing spirit, and the wine becomes a representation of His blood, and His mortal role. Thus, the Word is made flesh (see John 1: 14; 2: 1-11).

The Lord offers a special kind of water. He speaks of the "waters of Shiloah that go softly" and contrasts it with "the waters of the river, strong and many." These other waters "come up over all his channels, and go over all his banks" (see 2 Nephi 18: 6-7; Isaiah 8: 6-7).

Shiloah in the Old Testament becomes the Pool of Siloam in the New Testament. The name means "sent" and the translated word in the New Testament comes from the Greek word apostello meaning "one sent forth." It applies to the Savior but can also refer to others sent forth, or sent away, on a divinely-called mission.

At the waters of Shiloah, or Pool of Siloam, Jesus heals a man born blind. Jesus "spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing" (John 9: 6-7). As He "spat on the ground and made clay," it echoes the Creation when "there went up a mist from the earth, and watered the whole face of the ground. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2: 6-7).

The waters of Siloam are soothing, comforting, and provide cleansing and healing effects, allowing us to see things we have not seen before. This is at the heart of temple ordinances, particularly the initiatory ordinances.

The world moves in a fast current. The forces are "strong and many." In such a river it's easy to be swept away as the waters consume many and the rivers run out of their banks, and out of control. 

Lives can become turbulent, and currents of addiction and compulsion sweep many of us away, carrying us down the path of destruction where we can drown in the depths of hell (see 1 Nephi 12: 16).

For one who has been rescued from the raging river, blessings of eternal hope, comfort and healing, provided by living water, are never taken for granted.

Such was my experience yesterday in the holy temple of our God, as I was there with my wife, son, and daughter. It was a feeling beyond description, as I felt somewhat swept away and carried into the arms of His love.

Is Isaiah Picking on the Sisters?

As a seminary student in junior high I first read this Isaiah chapter in the Book of Mormon and I came across this railing on the "daughters of Zion."

"Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet" (2 Nephi 13: 16; Isaiah 3: 16).

I continued to read about the rings, nose jewels, and other jewelry accessories, some of which were not fashionable in my younger days but have grown in popularity. I hadn't seen many of the boys wearing such apparel, but had seen some of the girls with jewelry, bonnets, etc.

I wondered why the Lord was singling out the girls. They seemed to be at least as righteous as the boys, and seemed more righteous than the guys I hung out with. What about the men? Are they blameless here?

Much, much later in life, after I had begun a serious study of the scriptures, and they became alive for me, I would realize the men are on trial too.

Specifically, Zion had two daughters, and these are figurative daughters. It's not so much about specific people as it is about geographic regions.

We can actually find these two daughters of Zion in a later Old Testament chapter. They are described as two sisters, daughters of one mother. The sisters even have names--"Aholah the elder, and Aholibah her sister." Then the Lord begins to decode this for us, in case we haven't figured out the figurative style. "Thus were their names; Samaria is Aholah, and Jerusalem Aholibah" (see Ezekiel 23: 2, 4).

Their names are interesting. Aholah means "her own tent," and Aholibah means "the tent is in her." These names are derived from the Hebrew root ohel meaning tent or tabernacle. After the time of Solomon, Israel was divided into two kingdoms, the northern kingdom of Israel, and the southern kingdom of Judah. The tabernacle was once pitched in the northern region, near Samaria, at Shiloh (see Joshua 18: 1). Later, the tabernacle would be replaced by a temple in Jerusalem.

Both kingdoms became idolatrous to a certain extent. The "daughters of Zion," these two sisters, having tents (or temples), represent the Lord's covenant people, both men and women. Now we are on equal ground, men and women. 

It is interesting that when God proposes a tabernacle He said, "And let them make me a sanctuary; that I may dwell among them" (Exodus 25: 8). The Hebrew word for dwell is shakan where the word Shekinah is derived. It is as if the Lord were saying, "Let them make me sanctuary, so I can tent among them." The "whoredoms" of these two "sisters" is a symbolic representation of Israel's disregard for God's covenants, as Israel prefers its own gods rather than Jehovah.

The Shekinah was considered to be the sacred tent of Jehovah. Click here for a link (it's Wikipedia so it can't be wrong) to the tabernacle or tent called the Shekinah. You may read in this link that "The Shekinah is held by some to represent the feminine attributes of the presence of God (Shekinah being a feminine word in Hebrew), based especially on readings of the Talmud." It is the context of Noah's experience in the tent (Shekinah) where the King James Version says he is "drunken." This should probably convey the message instead that Noah was entranced in a heavenly temple-like vision, and Ham looked upon things for which he was not authorized. But that's for another post.

You may also notice the feminine images on the veil. Whoops, that now puts us on unequal grounds with us brethren lagging a tad bit behind the sisters. But I'm sure we'll catch up somewhere in the New Testament, with the apostles and such. But wait, while the apostles are trying with good intent to protect Jesus, and thus block the Atonement with lines like, "Be it far from thee, Lord: this shall not be unto thee," the sisters are, on the other hand, anointing His head and feet, recognizing Him as King of kings and the Great High Priest, in preparation for His atoning mission (see Matthew 16: 21-22; Mark 14: 3; John 12: 3). But I'm sure we'll catch up somewhere in the Book of Mormon with Captain Moroni, Helaman, and the stripling warriors. But wait, Mormon inserts an editorial comment on how successful Korihor was to lead the people astray with false doctrine by saying, "And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women . . ." (Alma 30: 18).

As if to say, it's not that hard to lead the men astray, but you know society is in trouble if you lose the women.

Then I think about my wife and her sheer loyalty, obedience, and goodness, and my valiant daughter, who stands courageously in defense of her values. And I think of a dear sister in Sunday School this afternoon, who while trying to read some verses in Helaman about the atoning blood of the Savior, was so overcome with emotion that she couldn't speak.

I concede.