Our first footnote from Psalms 8:4-5 launches from the question - what is Man? A question that the writer of Job has asked as well. He has Job ask
17 What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?
18 And that thou shouldest visit him every morning, and try him every moment?
תְגַדְּלֶנּוּ
"t'gadlenu" is a Piel form of the verbal root GDL, which carries the meaning of "to make great, cause to grow." The phrase can also be translated as "magnify, give importance to."
תָשִׁית
"tasheeth" is from the verb "to put or set or place." Literally God sets his heart towards us. Where the Hebrew heart includes what in English we would term heart AND mind, it also implies that he sets his mind towards us and turns his attention to us.
תִּפְקְדֶנּוּ
"tifk'denu" we have already met, from the verb PKD, "to visit,” “to go see,” “to look after,” and “to take care of.”
תִּבְחָנֶנּוּ
"tivhanenu" comes from the verbal root BHN, "to prove, try or test."
Who, in their relationship with God, hasn't marveled that he expends so much time, effort and affection towards us. And, as the scripture here indicates, that he does so daily.
Who hasn't squirmed just a little under the constant series of tests and lessons the Lord seems to arrange for us, moment by moment.
Why all of this concern, asks Job? What IS Man? Mormonism's short answer to Job's long question is that we are indeed the Children of the Most High, and that we receive a Father's loving concern.
Saturday, January 30, 2016
Thursday, January 28, 2016
WISDOM 11 - 2 Chr. 1:7–12
Our next footnote from I Kings 3:5 leads us to the parallel account in 2 Chronicles of the Lord's first appearance to Solomon.
The story is largely the same, but the wording is a little different - less expressive and more generic. What Solomon asks for in this account is Wisdom and Knowledge that he might judge Israel. If it does nothing else, it adds a little to our Hebrew vocabulary as we examine what the Old Testament teaches about wisdom.
חָכְמָה
"Hokhma" - The primary term for "wisdom," also connoting "skill" and "prudence."
מַדַּע
"Madda" is one of several cognates for the verb "to know" used to mean "knowledge." It is also sometimes used to mean "thought."
The story is largely the same, but the wording is a little different - less expressive and more generic. What Solomon asks for in this account is Wisdom and Knowledge that he might judge Israel. If it does nothing else, it adds a little to our Hebrew vocabulary as we examine what the Old Testament teaches about wisdom.
חָכְמָה
"Hokhma" - The primary term for "wisdom," also connoting "skill" and "prudence."
מַדַּע
"Madda" is one of several cognates for the verb "to know" used to mean "knowledge." It is also sometimes used to mean "thought."
Saturday, January 23, 2016
ANGEL 10 - Psalms 8:4-5
OK, let’s pull our focus back in on
verses four and five, where we come in contact with one of Mormonism’s
distinctive doctrines about angels.
After contrasting the littleness of Man with the vastness of
God’s creations, the Psalm brings up some surprising signs of our importance in
the scheme of things.
·
God is “mindful” of us. The Hebrew is תִזְכְּרֶנּוְּ “you will
remember/recall him.”
·
God “visits” us.
The Hebrew is תִפְקְדֶנּוְּ “you
will visit him.” The range of meanings
of “visit” in Hebrew includes “to go see,” “to look after,” and “to take care
of.”
·
God “crowns” us with glory and honor.
·
And lastly he “makes us a little lower than the
angels.” The Hebrew here is more
complicated than this simple English phrase implies –
First, the word the King James renders as “angels” is simply
the word “elohim,” usually translated (according to context) as “God” or
“gods.” Second, the verb in Hebrew is
וַתְּחַסְּרֵהוְּ
Vat’hassrehu.
“And he caused him to lack”
One way of rendering the literal sense of this phrase might
be “And he caused him to lack a little from the gods.” Perhaps the phrase could be understood as a
description of the limitations of our present mortal state compared to our
pre-existent status where we were clearly and unequivocally the “sons of God” (Job
38:7), part of God’s family. Some biblical
scholars have observed that in some passages elohim seems to refer to a divine
council which God the Father addresses.
One example is found in Psalms 82.
Interestingly enough in Psalm 82 the Lord (who judges among the “gods” –
Elohim – verse 1) addresses the “gods” (elohim) or “children of the most high” and
tells them about a future state of mortality (v. 6-7). To a Latter Day Saint a careful study of the
wording of both of these passages from Psalms evokes powerfully the doctrine of
a pre-existent Council in Heaven where God’s children agreed to a plan that
called for the spirits of the sons of God and children of the Most High to be
born into a mortal body on this earth.
Unlike most Christians, Mormons do not view angels and men
as being separate orders of beings. The
word angel simply means messenger. In
Mormonism we consider an angel could be a spirit not yet born, a spirit of one
who has passed from this world, or a human being who has died and now has a
resurrected body. In all three cases the
messenger would belong to the same species as ourselves – the children of the
Most High.
Monday, January 18, 2016
WISDOM 10 - 1 Kings 11:9
The second footnote on in 1Kings 3:5 is on the word "appeared", and it points us to 1 Kings 11:9.
9 ¶And the Lord was angry with Solomon, because his heart wasa turned from the Lord God of Israel, which had b appeared unto him twice,
We have examined both of the Lord's appearances to Solomon now. We have watched his success, first as a judge in Israel, then as the builder of a temple. Now we see his failure.
His second theophany contained an exhortation and a warning. The exhortation was to "walk before me...in integrity of heart and in uprightness, to do according to all that I have commanded thee, and...keep my statutes and judgments" (1 Kings 9:4). The warning was not to "turn from following me...but go and serve other gods, and worship them (1 Kings 9:6).
In chapter 11 the writer of 1 Kings documents how Solomon first disregarded the exhortation, taking foreign wives despite the fact that the "statutes and judgments" of the Lord expressly forbade it. The law made it clear that the Lord was worried that taking a wife or husband from outside Israel's religious tradition would "turn away your heart after their gods." So it was with Solomon. The natural affections of his heart for the many foreign wives he took influenced him to the point that "for all his strange wives" he burnt incense, and built sanctuaries and until "his wives turned away his heart" and "his heart was turned from the Lord God of Israel." He had not only disregarded the exhortation, he had ignored the warning.
I find it interesting that Solomon, with all of his wisdom, was not safe from spiritual downfall. No gift or talent, even those as spiritually showy as wisdom or prophecy or revelation or miracle working can take the place of the atonement and the relationship that we build with the Savior through it as our source of safety. Whatever else we put at the center of our lives other than Him will let us down in the end.
As I mentioned when we began this study of Wisdom, I earnestly desire an understanding heart, discernment and judgment. I have no illusions, however, that should the Lord bless me with these wonderful qualities, that they will lesson my personal dependence upon him and the power of his atonement.
9 ¶And the Lord was angry with Solomon, because his heart was
We have examined both of the Lord's appearances to Solomon now. We have watched his success, first as a judge in Israel, then as the builder of a temple. Now we see his failure.
His second theophany contained an exhortation and a warning. The exhortation was to "walk before me...in integrity of heart and in uprightness, to do according to all that I have commanded thee, and...keep my statutes and judgments" (1 Kings 9:4). The warning was not to "turn from following me...but go and serve other gods, and worship them (1 Kings 9:6).
In chapter 11 the writer of 1 Kings documents how Solomon first disregarded the exhortation, taking foreign wives despite the fact that the "statutes and judgments" of the Lord expressly forbade it. The law made it clear that the Lord was worried that taking a wife or husband from outside Israel's religious tradition would "turn away your heart after their gods." So it was with Solomon. The natural affections of his heart for the many foreign wives he took influenced him to the point that "for all his strange wives" he burnt incense, and built sanctuaries and until "his wives turned away his heart" and "his heart was turned from the Lord God of Israel." He had not only disregarded the exhortation, he had ignored the warning.
I find it interesting that Solomon, with all of his wisdom, was not safe from spiritual downfall. No gift or talent, even those as spiritually showy as wisdom or prophecy or revelation or miracle working can take the place of the atonement and the relationship that we build with the Savior through it as our source of safety. Whatever else we put at the center of our lives other than Him will let us down in the end.
As I mentioned when we began this study of Wisdom, I earnestly desire an understanding heart, discernment and judgment. I have no illusions, however, that should the Lord bless me with these wonderful qualities, that they will lesson my personal dependence upon him and the power of his atonement.
Saturday, January 16, 2016
ANGEL 9 - Psalms 8:4-5
Before we focus in on verses four and five, let's pull back and examine them in context. David contemplates man's littleness against the majesty and vastness of the heavens and asks himself why it is that God has poured out such attention and blessings upon us.
In David's mind, God's esteem shows up in four ways
In this blog this month we've been paying some attention to the Solomonic Cycle of stories in Kings and Chronicles. By sheer coincidence perhaps, just such a nuanced commentary on the concept of dominion (political in this case) is offered here. The lowest level of dominion, we might call it unrighteous dominion, is the attitude of the youthful Rehoboam and his immature peers in 1 Kings 12:8-15. Dominion is by virtue of force and fear and domination. Those you have dominion over are to be mastered, cowed and exploited. The yoke of your rule lies heavy upon those you have dominion over. This foolish approach led to a permanent rupture in the Davidic Kingdom in a matter of days.
A somewhat wiser approach to dominion us urged upon Rehoboam by his father's old and seasoned advisors (1 Kings 12:1-7). In order to get what you want from a stewardship, you must adopt a servant's approach. Gentle words and actions, and a regard for the desires and feelings of those you have dominion over will establish a reciprocal relationship which will work to the benefit of the one holding the reigns in a stable, sustainable and long lasting manner. Though much better than the first, the basic motivation of this second approach are still centered on the needs and wants of the ruler.
A third approach is that of the young and humble Solomon himself (1 Kings 2:7-12), who recognized the weight of the awesome responsibility that had been laid upon him and his own inability to meet that responsibility without divine guidance. If Mormons approached environmental stewardship with Solomonic humility, praying for a "wise and an understanding heart" to "discern between good and bad," and asked for "understanding to discern judgment" I dare say our willingness to admit that we did not "know how to go out or come in" with our stewardships without divine help might actually bring the kind of wisdom that might attract the attention of even the world's Queen's of Sheba.
The writer of 1 Kings at least thought that the most spectacular results, even from a self centered perspective, could only be obtained by the spirit of humility, restraint and non-self-seeking demonstrated by Solomon at the outset of his reign.
In David's mind, God's esteem shows up in four ways
- God seems to pays attention to us. He is "mindful" of man.
- God "visits" us. We'll come back to this one later.
- God crowns man with "glory and honor." I'm not certain from the context if David is thinking here of his own life experiences or whether he has something more generic in mind.
- God has given man "dominion" over the work of His hands here on earth.
In this blog this month we've been paying some attention to the Solomonic Cycle of stories in Kings and Chronicles. By sheer coincidence perhaps, just such a nuanced commentary on the concept of dominion (political in this case) is offered here. The lowest level of dominion, we might call it unrighteous dominion, is the attitude of the youthful Rehoboam and his immature peers in 1 Kings 12:8-15. Dominion is by virtue of force and fear and domination. Those you have dominion over are to be mastered, cowed and exploited. The yoke of your rule lies heavy upon those you have dominion over. This foolish approach led to a permanent rupture in the Davidic Kingdom in a matter of days.
A somewhat wiser approach to dominion us urged upon Rehoboam by his father's old and seasoned advisors (1 Kings 12:1-7). In order to get what you want from a stewardship, you must adopt a servant's approach. Gentle words and actions, and a regard for the desires and feelings of those you have dominion over will establish a reciprocal relationship which will work to the benefit of the one holding the reigns in a stable, sustainable and long lasting manner. Though much better than the first, the basic motivation of this second approach are still centered on the needs and wants of the ruler.
A third approach is that of the young and humble Solomon himself (1 Kings 2:7-12), who recognized the weight of the awesome responsibility that had been laid upon him and his own inability to meet that responsibility without divine guidance. If Mormons approached environmental stewardship with Solomonic humility, praying for a "wise and an understanding heart" to "discern between good and bad," and asked for "understanding to discern judgment" I dare say our willingness to admit that we did not "know how to go out or come in" with our stewardships without divine help might actually bring the kind of wisdom that might attract the attention of even the world's Queen's of Sheba.
The writer of 1 Kings at least thought that the most spectacular results, even from a self centered perspective, could only be obtained by the spirit of humility, restraint and non-self-seeking demonstrated by Solomon at the outset of his reign.
Thursday, January 14, 2016
WISDOM 9 - 1 Kings 9:2
The first footnote on in 1Kings 3:5 is on the word Gibeon, and it points us to 1 Kings 9:2.
2 That the Lorda appeared to Solomon the second time, as he had appeared unto him at b Gibeon.
After Solomon finishes the temple he has a second direct communication from the Lord. The Lord "appears" to him "as he had appeared to him at Gibeon." Perhaps another revelatory dream. In the dream the Lord -
2 That the Lord
After Solomon finishes the temple he has a second direct communication from the Lord. The Lord "appears" to him "as he had appeared to him at Gibeon." Perhaps another revelatory dream. In the dream the Lord -
- Accepts the temple that Solomon has built and dedicated (v. 3).
- Promises him dynastic integrity conditional on his personal integrity (v. 4-5).
- Warns him of the spiritual dangers facing him personally and his nation collectively with explicit warnings of the consequences (v. 6-9). The perils warned against were "turning from following" the Lord, not keeping his commandments and statutes, and going, serving and worshiping other gods.
Wednesday, January 13, 2016
ANGEL 8 - Psalms 8:4-5
WISDOM 8 - 1 Kings 3:5-14
The Hebrew for "a wise and an understanding heart" (v. 12):
לֵב חָכָם וְנָבוֹן "lev Hakham v'navon"
לֵב "lev" is the heart, the seat of wisdom in Old Testament Hebrew
חָכָם "hakham" means "wise, intelligent, knowing, skilled"
נָבוֹן "navon" means "intelligent, discreet, knowing." For Hebrew geeks it is the Niphal participle of the same verbal root as "haveen."
לֵב חָכָם וְנָבוֹן "lev Hakham v'navon"
לֵב "lev" is the heart, the seat of wisdom in Old Testament Hebrew
חָכָם "hakham" means "wise, intelligent, knowing, skilled"
נָבוֹן "navon" means "intelligent, discreet, knowing." For Hebrew geeks it is the Niphal participle of the same verbal root as "haveen."
Tuesday, January 12, 2016
ANGEL 7 - 2 Chronicles 6:18
The single footnote for 2 Chronicles 2:6 leads back to our first scripture in 1 Kings 8:27. The next entry in the Syntopicon takes us to 2 Chronicles 6:18.
18 But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!
This chapter parallels the account of Solomon's dedicatory prayer in 1 Kings 8 very closely.
18 But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!
This chapter parallels the account of Solomon's dedicatory prayer in 1 Kings 8 very closely.
Monday, January 11, 2016
WISDOM 7 - 1 Kings 3:5-14
The Hebrew for "understanding to discern judgment" (v. 11):
הָבִין לִשְׁמֹעַ מִשְׁפָּט "havin lishmoa mishpat"
הָבִין "haveen" we have met before "to distinguish/discern; to mark/attend; to understand/know"
לִשְׁמֹעַ we've also met a form of "leeshmoa" - to hear/listen/understand
מִשְׁפָּט "meeshpat" "judgment/decision" is a noun that comes from the same root we met in "lishpot" to judge.
הָבִין לִשְׁמֹעַ מִשְׁפָּט "havin lishmoa mishpat"
הָבִין "haveen" we have met before "to distinguish/discern; to mark/attend; to understand/know"
לִשְׁמֹעַ we've also met a form of "leeshmoa" - to hear/listen/understand
מִשְׁפָּט "meeshpat" "judgment/decision" is a noun that comes from the same root we met in "lishpot" to judge.
Saturday, January 9, 2016
ANGEL 6 - 2 Chronicles 2:6
The single footnote in the LDS Bible for 1 Kings 8:27 leads to the next verse on the Syntopicon's list as well - 2 Chronicles 2:6
A second reference here to "heaven of heavens," possibly the term used in Old Testament times to refer to what we would call the Celestial Kingdom.
The context of this verse is a message from Solomon to King Hiram of Tyre seeking to obtain supplies for building the temple. I find it interesting that Solomon finds it necessary to do what we Mormons are sometimes required to do, justify the expense and magnificence of a temple -
"and the house which I build is great: for great is our God above all gods" (v. 5).
Since temple dedications are an important part of our practice, it is interesting to note that the word translated "to dedicate" in verse 4 is
לְהַקְדִּישׁ "L'hakdeesh" (a Hiphil infinitive construct for Hebrew Geeks)
It's meanings are
6 But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him?
A second reference here to "heaven of heavens," possibly the term used in Old Testament times to refer to what we would call the Celestial Kingdom.
The context of this verse is a message from Solomon to King Hiram of Tyre seeking to obtain supplies for building the temple. I find it interesting that Solomon finds it necessary to do what we Mormons are sometimes required to do, justify the expense and magnificence of a temple -
"and the house which I build is great: for great is our God above all gods" (v. 5).
Since temple dedications are an important part of our practice, it is interesting to note that the word translated "to dedicate" in verse 4 is
לְהַקְדִּישׁ "L'hakdeesh" (a Hiphil infinitive construct for Hebrew Geeks)
It's meanings are
- "to set apart for sacred use, to consecrate, hallow, sanctify"
- "to regard as sacred, to keep holy"
- "to hallow, sanctify, reverence"
Monday, January 4, 2016
WISDOM 6 - 1 Kings 3:5-14
The Hebrew for "an understanding heart to judge thy people, that I may discern between good and bad:
לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת עַמְּךָ לְהָבִין בֵּין טוֹב לְרָע
לִשְׁפֹּט
לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת עַמְּךָ לְהָבִין בֵּין טוֹב לְרָע
לֵב שֹׁמֵעַ
understanding heart - "lev shome'a," Literally "a heart hearing/listening/understanding." The verb Shama' can also carry the connotation of "hearkening/obeying."לִשְׁפֹּט
to judge - "lishpot" carries additional meanings of "to rule/govern, to decide controversies, to execute judgment."
לְהָבִין
discern - "l'haveen," literally "to distinguish/discern" with additional meanings of "to mark/attend/understand/know." Interestingly it shares the same root as the preposition, "beyn" - "between" that follows it. To distinguish is after all to distinguish BETWEEN two or more things.Friday, January 1, 2016
ANGEL 5 - 1 Kings 8:27
In the Davidic Kingdom did God listen to prayers uttered in or towards the temple in a different way than those that were not?
It is important to note that Solomon makes it clear that only a certain type of prayer "toward" the temple would be efficacious. When Israel or "any man" of Israel (v. 38), has sinned to the extent that they now need to be delivered from that sin's consequences, a prayer toward the temple has to be accompanied by some inner realities. Israel must turn again to the Lord and confess his name (v.33), turn from their sin (v. 35), repent (v. 47), and "return unto thee with all their heart, and with all their soul" (v. 48). And the Lord's response will be to every man "according to his ways, whose heart thou knowest" (v. 39).
As with any ordinance, it was an "outward sign of an inward reality" or it meant nothing at all. The bread and water of the sacrament mean nothing without a broken heart and a contrite spirit. The waters of baptism wash away nothing of any significance if the ordinance is not entered into with "real intent" to take upon one's self the name of Christ and to follow him (2 Nephi 31:13).
So what was the role of the temple in a prayer uttered towards it by the Children of Israel in the time of the Davidic monarchy? Like any outward observance the Lord gives to his people, it was a symbol that served to focus their intentions and their faith. To do it in the prescribed way was a sign of their obedience of and their conformity to the Lord's revealed instructions.
In our own day President Hunter called upon the Saints to "establish the temple of the Lord as the great symbol of their membership." He asked us to make maintaining and using a temple recommend a kind of focus that showed our commitment to the restored gospel.
https://www.lds.org/ensign/1994/10/the-great-symbol-of-our-membership?lang=eng
It is important to note that Solomon makes it clear that only a certain type of prayer "toward" the temple would be efficacious. When Israel or "any man" of Israel (v. 38), has sinned to the extent that they now need to be delivered from that sin's consequences, a prayer toward the temple has to be accompanied by some inner realities. Israel must turn again to the Lord and confess his name (v.33), turn from their sin (v. 35), repent (v. 47), and "return unto thee with all their heart, and with all their soul" (v. 48). And the Lord's response will be to every man "according to his ways, whose heart thou knowest" (v. 39).
As with any ordinance, it was an "outward sign of an inward reality" or it meant nothing at all. The bread and water of the sacrament mean nothing without a broken heart and a contrite spirit. The waters of baptism wash away nothing of any significance if the ordinance is not entered into with "real intent" to take upon one's self the name of Christ and to follow him (2 Nephi 31:13).
So what was the role of the temple in a prayer uttered towards it by the Children of Israel in the time of the Davidic monarchy? Like any outward observance the Lord gives to his people, it was a symbol that served to focus their intentions and their faith. To do it in the prescribed way was a sign of their obedience of and their conformity to the Lord's revealed instructions.
In our own day President Hunter called upon the Saints to "establish the temple of the Lord as the great symbol of their membership." He asked us to make maintaining and using a temple recommend a kind of focus that showed our commitment to the restored gospel.
https://www.lds.org/ensign/1994/10/the-great-symbol-of-our-membership?lang=eng
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