We have finished all of the scriptural references from Psalms 8: 4-5. In addition the footnotes to these verses in the LDS version of the Bible link us to three subjects in the Topical Guide: Mortality; Worth of Souls; and Man, Potential to Become Like Heavenly Father. For the modern Christian conception of Angels as spiritual beings fundamentally different in nature than men this might be a long diversion.
Within Mormonism, however, these topics are of central importance to our conception of Angels, the Celestial court whom God addresses in Psalms 82 (a scripture that Jesus said "could not be broken").
"Ye are gods; and all of you are children of the most High. But ye shall die like men."
Our first subject from the Topical Guide will be Mortality. We will explore the role that this life plays for the spirit children of God, who according to the plan of their Father, have come down to Earth for a Mortal experience.
Showing posts with label Angel. Show all posts
Showing posts with label Angel. Show all posts
Monday, February 15, 2016
Saturday, February 13, 2016
ANGEL 14 - 1st Nephi 2:16; 19:11; Alma 17:10; D&C 5:16
As promised, we are returning to what it means that the Lord "visits" mankind.
16 And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers.
Nephi is "visited" by the Lord when his heart is softened by the spirit to make way for the testimony of the Spirit of the truths taught by his father, Lehi.
11 For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains which shall be carried up.
The House of Israel is "visited" at the time of the Lord's visit by his voice - some physically heard him at the time he appeared, other's heard a voice in the darkness and others heard the report of his voice as missionaries and still others heard his voice through the voice of his judgments upon them.
10 And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted.
Often we are visited by the influence and manifestations of His spirit.
16 And behold, whosoever believeth on my words, them will I visit with the manifestation of my Spirit; and they shall be born of me, even of water and of the Spirit—
Scripturally, whether it is by circumstances that the Lord brings about, by the voice of his servants, by the influence and manifestations of the Spirit, or by his actual physical presence, we are all frequently "visited" of the Lord in our lives, causing the Psalmist in awe to wonder what are we that the Lord should visit us?
16 And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers.
Nephi is "visited" by the Lord when his heart is softened by the spirit to make way for the testimony of the Spirit of the truths taught by his father, Lehi.
11 For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains which shall be carried up.
The House of Israel is "visited" at the time of the Lord's visit by his voice - some physically heard him at the time he appeared, other's heard a voice in the darkness and others heard the report of his voice as missionaries and still others heard his voice through the voice of his judgments upon them.
10 And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted.
Often we are visited by the influence and manifestations of His spirit.
16 And behold, whosoever believeth on my words, them will I visit with the manifestation of my Spirit; and they shall be born of me, even of water and of the Spirit—
Scripturally, whether it is by circumstances that the Lord brings about, by the voice of his servants, by the influence and manifestations of the Spirit, or by his actual physical presence, we are all frequently "visited" of the Lord in our lives, causing the Psalmist in awe to wonder what are we that the Lord should visit us?
Monday, February 8, 2016
ANGEL 13 - Hebrews 2
The Greek Vocabulary in this chapter is the normal, everyday vocabulary of family belonging.
υἱοί "huioi" sons
ᾰ̓δελφοί "adelphoi" brothers
παιδία "paedia" children
λαός "laos" people
Christ's motivation for becoming mortal was that his Father's children, his brothers, had already done so. He was saving his family, God's people, from temptation, from sin, suffering and death.
υἱοί "huioi" sons
ᾰ̓δελφοί "adelphoi" brothers
παιδία "paedia" children
λαός "laos" people
Christ's motivation for becoming mortal was that his Father's children, his brothers, had already done so. He was saving his family, God's people, from temptation, from sin, suffering and death.
Friday, February 5, 2016
ANGEL 12 - Hebrews 2:6-8
Our next footnote from Psalms 8:4 takes us to a remarkable discussion of this passage in Hebrew's 2.
Paul quotes Psalms 8:4-5 and then applies it to Christ in terms that make explicit what we have teased out as a possible interpretation already. Christ being made "a little lower than the angels" indeed refers to Him leaving his pre-existent state to enter a mortal existence where he would be subject to the "suffering of death" (v. 9). Being crowned with glory and honor and even the fullness of Dominion over creation is most fully fulfilled in the triumphant resurrection to Celestial Glory.
And is it Christ alone who fulfills this scripture? No, he has come down to earth to "bring many sons unto glory" with him (v. 10). He is not ashamed to recognize them as his "brethren" (v. 11). Indeed, he came down and partook of flesh and blood because "the children" (v. 14) had already done so and he desired to be "like unto his brethren" (v. 17) that he might "destroy him that had the power of death," "make reconciliation for the sins of his people," and more effectively "succor them that are tempted" having been through temptation himself (v. 14, 17, 18).
Hebrews 2 gains clarity and precision when seen through the doctrine of the pre-existent Council in Heaven revealed to Joseph Smith in Abraham 3.
Paul quotes Psalms 8:4-5 and then applies it to Christ in terms that make explicit what we have teased out as a possible interpretation already. Christ being made "a little lower than the angels" indeed refers to Him leaving his pre-existent state to enter a mortal existence where he would be subject to the "suffering of death" (v. 9). Being crowned with glory and honor and even the fullness of Dominion over creation is most fully fulfilled in the triumphant resurrection to Celestial Glory.
And is it Christ alone who fulfills this scripture? No, he has come down to earth to "bring many sons unto glory" with him (v. 10). He is not ashamed to recognize them as his "brethren" (v. 11). Indeed, he came down and partook of flesh and blood because "the children" (v. 14) had already done so and he desired to be "like unto his brethren" (v. 17) that he might "destroy him that had the power of death," "make reconciliation for the sins of his people," and more effectively "succor them that are tempted" having been through temptation himself (v. 14, 17, 18).
Hebrews 2 gains clarity and precision when seen through the doctrine of the pre-existent Council in Heaven revealed to Joseph Smith in Abraham 3.
Saturday, January 30, 2016
ANGEL 11 - Job 7:17-18
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.
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 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.
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.
Wednesday, January 13, 2016
ANGEL 8 - Psalms 8:4-5
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.
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"
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
Thursday, December 31, 2015
ANGEL 4 - I Kings 8:27
In the first of what I'm sure will be many digressions, I've widened my focus to the chapter that surrounds this verse - an account of the completion of Solomon's temple and the dedicatory prayer that Solomon offers. Though it doesn't strictly deal with angels, it does raise a question which bears directly upon the topic. What is the role played by intermediaries between ourselves and God? In this case the intermediary is the temple itself.
Solomon's temple, like LDS temple's today, was termed a house of God - in Solomon's words "an house to dwell in, a settled place for thee to abide in forever" (v. 13). Not that Solomon pictured God's continuous physical presence, for his "dwelling place" is heaven (v. 30, 34, 36, 39, 43, 45,), and his extended influence, the Holy Spirit that emanates from Him, which is at times termed His presence as well, cannot be contained by heaven or the heaven of heavens (v. 27). The temple is, however, a place that in a very particular way bears the name of the Lord (v. 17, v. 29). At its completion "the glory of the Lord filled the house of the Lord" as if it were a cloud (v. 11). Solomon's prayer also envisions the temple as a place where God's eyes would be "open towards this house day and night" (v. 29).
The special attention given to the temple by God is conceived in terms of spiritual communication as prayer and response. Solomon pictures a prayer uttered in the temple (v. 31-2, 33) or even towards the temple (v. 29, 30, 35, 38, 42, 44, 48) being heard and responded to. How are we to consider the role of the temple in prayers of this type? In the Davidic Kingdom did God listen to prayers uttered in or towards the temple in a different way than those that were not?
Solomon's temple, like LDS temple's today, was termed a house of God - in Solomon's words "an house to dwell in, a settled place for thee to abide in forever" (v. 13). Not that Solomon pictured God's continuous physical presence, for his "dwelling place" is heaven (v. 30, 34, 36, 39, 43, 45,), and his extended influence, the Holy Spirit that emanates from Him, which is at times termed His presence as well, cannot be contained by heaven or the heaven of heavens (v. 27). The temple is, however, a place that in a very particular way bears the name of the Lord (v. 17, v. 29). At its completion "the glory of the Lord filled the house of the Lord" as if it were a cloud (v. 11). Solomon's prayer also envisions the temple as a place where God's eyes would be "open towards this house day and night" (v. 29).
The special attention given to the temple by God is conceived in terms of spiritual communication as prayer and response. Solomon pictures a prayer uttered in the temple (v. 31-2, 33) or even towards the temple (v. 29, 30, 35, 38, 42, 44, 48) being heard and responded to. How are we to consider the role of the temple in prayers of this type? In the Davidic Kingdom did God listen to prayers uttered in or towards the temple in a different way than those that were not?
Tuesday, December 29, 2015
ANGEL 3 - 1 Kings 8:27
To us, the reference might seem to have little or nothing to do with angels. Heaven of heavens, however, in Jewish tradition is more than just a rhetorical flourish:
"A third concept of Heaven, also called shamayi h'shamayim (שׁמי השׁמים or "Heaven of Heavens"), is mentioned in such passages as Genesis 28:12, Deuteronomy 10:14 and 1 Kings 8:27 as a distinctly spiritual realm containing (or being traveled by) angels and God.[4]"
"A third concept of Heaven, also called shamayi h'shamayim (שׁמי השׁמים or "Heaven of Heavens"), is mentioned in such passages as Genesis 28:12, Deuteronomy 10:14 and 1 Kings 8:27 as a distinctly spiritual realm containing (or being traveled by) angels and God.[4]"
Wikipedia
Third Heaven
van der Toorn, Becking, van der Horst (1999), Dictionary of Deities and Demons in The Bible
From an LDS perspective, perhaps the most interesting fact seems to be that the Heaven of Heavens was considered to be a "third heaven," which was pictured in the earliest Jewish traditions as the highest level of heaven or the abode of God, until it became subsumed in the classical Mediterranean's world view of "seven heavens" corresponding to the seven spheres of Ptolemaic astronomy. The Jewish concept of this third heaven is usually taken to be the background for the experience Paul recounts in 2 Corinthians 12:2-4.
ANGEL 2 - 1 Kings 8:27
27 But will God indeed dwell on the earth? behold, the heaven and aheaven
of heavens cannot contain thee; how much less this house that I have builded?
ANGEL 1
Unlike Wisdom, which was a personal choice, the topic "Angel" just happened to be first in alphabetical order within the Syntopicon.
The Index for Angel spends a lot of space on pagan and philosophical conceptions of gods and immaterial beings. Bible references firs show under outline item 3
3. The conception of angles in Judeo-Christian doctrine
a. The first creatures of God; their place in the order of creation
The first reference under 3a is 1 Kings 8:27
The Index for Angel spends a lot of space on pagan and philosophical conceptions of gods and immaterial beings. Bible references firs show under outline item 3
3. The conception of angles in Judeo-Christian doctrine
a. The first creatures of God; their place in the order of creation
The first reference under 3a is 1 Kings 8:27
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