Wednesday, February 19, 2014

Old Testament 301 Day 7


Old Testament 301 Day 7

Thought: The Lord revealed a pattern for his sanctuary so that his children could better be taught how to return to his presence . . . . The building, its placement, the furniture, the clothing-each item was specified by the Lord to bear witness, in typology, symbolism, and similitude, of Jesus Christ and his atoning sacrifice. "We know from latter day revelation that the ordinances of the temple symbolically teach us the means for becoming endowed with power to the point that we can reenter the presence of God. The revelations for the tabernacle show that this structure fulfilled the same divine purposes. For those who were spiritually sensitive, it taught one how to come back into the presence of God.

                  The three divisions of the temple represented the three levels of spiritual life, such as telestial, terrestrial, and celestial. The design of the tabernacle, its layout, and the placement of the various objects, could contribute to one's understanding of how, by righteous living in this life, he could move into a celestial state of existence. As the priest moved step by step through the tabernacle toward the Holy of Holies and the symbolic presence of God, he first came to the altar of sacrifice where he symbolically offered his life or the life the candidate through the blood of the sacrificial animals as the first step in reconciliation with God. (D&C 124:38-Why the Lord told Moses to build the tabernacle.)

                  The sacrifice that might be the most for us is when we truly repent, when we give up sinful things in this life through a broken heart and a contrite spirit. (Mosiah 3:19; Romans 6:1-6; 3 Nephi 9:20)

                  Once this sacrifice was made, the priest went to the laver. There he washed his hands and feet symbolizing the cleansing power of baptism, the next step after true repentance. This prepared him to enter the holy place and be surrounded by the beautiful walls of the tabernacle. On one side was the great candlestick. This light came from the olive oil, a symbol of the Holy Ghost (D&C 45:56-7) On the other side of the holy place was the table of shewbread with bread and wine which symbolized Christ and His sacrifice. They were changed each week and eaten by the Priests. In front of the veil sat the golden altar of incense, where they burned sacred incense twice a day. Prayer, symbolized by the rising incense, is the key to preparing ourselves so we are worthy to God's presence.  The actual presence of God was symbolized by the ark of the covenant in the Holy of Holies. The layout of the tabernacle suggested a straight and narrow path leading to eternal life and reminding of the steps we take to return to the presence of God.

Book of the Week: Verse by Verse-The Old Testament” by D. Kelly Ogden & Andrew C. Skinner.

Exodus 25-30; 35-40

1.       The Lord offered a temple with the blessings of today’s temples (Ex. 25:8; 29:43; D&C 84:23-27)

2.       During his 40 Day fasts Moses got all the details for the construction of this edifice.

3.       Exodus 25-30 contains the Sinai revelation detailing the plans for construction. Exodus 35-40 tells of the actual construction. They are very similar.

4.       25:1-9 contains the Lord’s call for construction materials. Latter-day parallels?  (Moroni 7:6-10)

5.       36:5-7 says they gave more than requested or needed. Is giving stuff easier than giving self?

6.       Shittim (sheeteem’) is a desert acacia tree. A cubit is the distance from your finger end to elbow.

7.       25:10-16- The Ark of the Covenant was to sit in the Holy of Holies. It measured 27"X27"X45." Inside, the tablets of the law were placed. Later, a pot of manna and Aaron’s rod, which miraculously bloomed, were also placed inside the ark ( Heb. 9:4 ).

8.       25:17-22-The lid, or covering, for the ark is translated in the KFV from the Hebrew word kapporeth (which means “seat of atonement”) as “mercy seat.” The covering was made of solid gold and on it were formed two cherubim with wings which came up and overshadowed the lid or mercy seat. The place where God and men meet.

9.       The word cherubim usually refers to guardians of sacred things. While the exact meaning of the word is not known, most scholars agree that these cherubim represented “redeemed and glorified manhood” or “glorified saints and angels”

10.   25:23-30-The shewbread (show) or the bread of presence was in the Holy Place. 12 new loaves placed on it each week. Cake would weigh over 10 lbs. each & put into 2 stacks, & upon each pile was placed pure frankincense that was later burned on the altar of incense “( Lev. 24:6-7 ). The bread was changed each Sabbath  & eaten by the priests (Lev.24:8–9 ). (1 Sam.21:1–6 )

11.   25:31-40-The Golden Candlestick called menorah in Hebrew, which means the “place of lights” It held not candles but 7 (perfect light) cup-shaped containers filled with pure consecrated olive oil (D&C 45:56-57-10 virgins)into which a wick was inserted and lit. Made of solid gold, it was supported by a base which rested upon 3 feet. Its shaft rose from the base which was decorated by knops.  It was to be kept burning continuously symbolizing the eternal nature of God. Hannukah, 165 B.C.

12.   The 3rd piece of furniture  in the holy place was the altar of incense. It stood  in front of the veil. It was made of shittim wood covered with gold and had rings and staves for carrying. Hot coals were placed on the altar, and each morning and evening the high priest would burn incense. This ritual seems to signify that one can approach the presence of God only through prayer, Incense is a symbol of prayer Revelation 5:8 ; 8:3–4 ; Psalm 141:2 ).

13.   26:1-30 - The Tabernacle a portable Temple was about 15X15X45 & placed toward the western end of the 75X150' court which had a 7 1/2 ft fence. The Holiest Place measured about 15' cubed.

14.   Note the high quality of material; goats hair &  fine-twined linen. The Hebrew word translated “linen” signifies not only the fabric but also “whiteness”. The inner layer was to have cherubim (angels) embroidered upon it and was to incorporate, besides the whiteness, the colors blue, purple, and scarlet symbolizing power, royalty and redemption.

15.   Altar of burnt offerings. All burnt offerings performed within the tabernacle took place on this altar. It was hollow, about 7½ x 7½ x 5 feet in dimension. Made of shittim wood overlaid with brass plates. It had 4 horns on its corners. Upon these horns the blood of the sacrifice was to be smeared.

16.   Holy instruments of sacrifice. The pan was a large, brazen dish placed under the altar to receive the ashes as they fell through. Brazen fire shovels were used for emptying the pans. The basins were receptacles used to catch the blood from the sacrifice. The fleshhook was a three-pronged hook that the priest used to dip into the sacrificial container. That which he brought up was to be kept for himself. The firepan was the container in which was kept the continuously burning fire for sacrifice.

17.   Laver. Made of brass. Stood between the altar of sacrifice and the tabernacle. Used by the priests for cleansing, preparatory to entering the tabernacle. In Solomon’s day, when a permanent temple was constructed, the laver was set on the backs of twelve oxen (see 1 Kings 7:23–26 ).

18.   Exodus 28 ; 39 . The Priesthood Garments and Their Significance. Israel was reminded continually of the atoning sacrifice of the Savior, who was symbolically represented before them in the person officiating as priest. Lord directed that they were not to wear ordinary clothing during their service, but they were to have ‘holy garments’ made by those whom the Lord had ‘filled with the spirit of wisdom. The pattern was given by revelation and had symbolic as well as practical significance.

19.    Ephod [ay’fode]  worn over a blue robe, was made of blue, purple, and scarlet material, with designs of gold thread skillfully woven into the fabric. This garment was fastened at each shoulder and had an intricately woven band with which it could be fastened around the waist. In gold settings on each shoulder were onyx stones engraved with the names of the 12 sons of Israel as a ‘memorial’ as the priest served before the Lord. Fastened to the ephod was a breastplate into which the Urim and Thummin could be placed. “The exact function of the ephod is not known. Information concerning these ancient ordinances ‘was never recorded in any detail, because such ordinances are sacred and not for the world.’ ( JFS Improvement Era, November 1955, p. 794.) This “apron,” as it is sometimes translated, signified a beautiful symbolic concept. With the two onyx stones, which fastened the ephod on the shoulders, the high priest (a type of Christ and also of His authorized representatives) entered the tabernacle (the house of the Lord, or God’s presence) carrying Israel on his shoulders.

20.    The breastplate. Attached to the ephod with golden chains and ouches (sockets or fasteners) was the breastplate. The breastplate worn by Aaron and subsequent high priests should not be confused with the one used by the Prophet Joseph Smith in translating the Book of Mormon. Aaron’s breastplate was made of fabric rather than of metal and was woven of the same material that was used in making the ephod. It was twice as long as it was wide and when folded became a square pocket into which the Urim and Thummim was placed. Upon the exposed half of the breastplate were precious stones inscribed with the names of each of the tribes of Israel. Thus, the high priest bore “the names of the children of Israel in the breastplate of judgment upon his heart . . . for a memorial before the Lord continually”  The symbolism of the high priest carrying Israel next to his heart lends added meaning to the promise that the Lord will some day select His “jewels” ( D&C 60:4 ; 101:3 ).

21.   The Urim and Thummim. As noted above, the Urim and Thummim was carried in the pouch formed when the breastplate was folded over. “A Urim and Thummim consists of two special stones called seer stones or interpreters. The Hebrew words urim and thummim, both plural, mean lights and perfections. Presumably one of the stones is called Urim and the other Thummim. “. . . Abraham had them in his day ( Abra. 3:1–4 ), and Aaron and the priests in Israel had them from generation to generation. ( Ex. 28:30 ; Lev. 8:8 ; Num. 27:21 ; Deut. 33:8 , 1 Sam. 28:6 ; Ezra 2:63 ; Neh. 7:65 .) . . . “. . . Ammon said of these . . . stones: ‘The things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer.’ ( Mosiah 8:13 ; 28:13–16 .) “The existence and use of the Urim and Thummim as an instrument of revelation will continue among exalted beings in eternity.” (McConkie, Mormon Doctrine, pp. 818–19.) The Urim and Thummim of Aaron was not the same as that used by Joseph Smith, for the Prophet received the Urim and Thummim used by the brother of Jared (see McConkie, Mormon Doctrine, p. 819).

22.   The robe. This robe was blue and was woven without seams with a hole for the head to go through (see Exodus 28:31–32 ). Jesus, the Great High Priest, was clothed in a similar seamless garment prior to His Crucifixion (see John 19:23 ). Along the hem of the robe were placed, alternately, bells and fringes woven to look like pomegranates. One scholar noted the significance of the robe and its ornaments: “[The robe was] woven in one piece, which set forth the idea of wholeness or spiritual integrity; and the dark-blue colour indicated nothing more than the heavenly origin and character of the office with which the robe was associated.

23.   The golden diadem and the mitre. The mitre (or hat) was made of fine linen (see Exodus 28:39 ), and each priest wore one. In addition, the high priest wore a golden band on the front of his mitre on the forehead. Engraved on the band were the words “Holiness to the Lord” ( v. 36 ; see also vv. 37–38 ), signifying first that the high priest should be characterized by this attribute, and second that Christ, the Great High Priest, would be perfectly holy before God.

24.   Exodus 29:20 - Part of the ceremony of consecration of Aaron, in the Mosaic dispensation, was the application of a drop of sacrificial blood to the right ear, to signify his willingness to hear and obey the laws of God. A similar ceremony, with the same import, was part of the healing of a leper. (Lev. 14:14) The "servant” in 2 Nephi 7:5, says that the Lord had healed him, giving him the Priesthood and made him willing to obey. This is particularly true in our day when the restored Gospel is received chiefly by those in whose veins the blood of Israel is flowing. (Commentary on the Book of Mormon Vol. 1 p. 286, Reynolds and Sjodahl)

•••••••tabernacle 2ark of the covenanttabernacletable of shewbreadmenorahaltar of incense

 

 


 

LEVITICUS- ISRAEL'S PRIESTHOOD HANDBOOK Called after the Levites. The Hebrew names is ויקרא‎, Vayikra=and he called. Leviticus is perhaps the most Christian book in the Old Testament, since it teaches better than any other book the consequences of sin, and the redemptive nature of vicarious sacrifice. (Jackson) Holiness is the central them of the book.

High Priest- Priests-Levites

Keys to the Book of Leviticus (MOSIAH 13:29-33;  16:14-15; 2 NEPHI 11:4;   ALMA 12:10-11; 25:15-16; 29:8; 3 Nephi 26:9-10)

SACRIFICES - MOSES 5:5- One of the first commandments given to man after being expelled from the Garden was to worship God and present the firstlings of his flocks for an offering unto the Lord.

MOSES 5:7- Eventually, due to Adam's obedience an angel appeared and revealed the significance of the ordinance.        There was no Aaronic priesthood until the Mosaic law. During the time of the Patriarchs, sacrifice served as a token of the renewal of the covenants that the people had with God. While Israel was in bondage in Egypt, their covenant relationship was greatly strained. Many became apostate. At Sinai, God sough to renew the covenant and sought to cleanse the people, but they rebelled. In mercy, God designed a new law to bring his people to him. The system was constructed so that the people were required to pledge new allegiance to God each day of their lives.

              The Law had another purpose. It was to teach through types and symbols about the Savior’s Atoning Sacrifice.

              TYPE=Something which represents spiritual truth through symbolic means.  

              SIMILITUDE=Something similar to something else.

Thus, the animal offered as a sacrifice was a "type" of Christ.

The offering of the animal was in similitude of the future sacrifice of Jesus on the Cross.

Leviticus 16:21-22. Part of the revealed ceremony of the Law of Moses involved the use of a scapegoat. On the Day of Atonement the high priest lad his hands on the head of a live goat, which then bore the sins of the community and were sent outside of the camp. This clearly points to Christ's taking upon himself the sins of all mankind. (Matthews p. 49)

In each offering there were 3 distinct objects

A.       The Priest=Christ, the Mediator

B.       The Offering=Christ, the Lamb of God

C.       The Offerer=Christ, He offered himself

 

D.      The Place= the Altar, where man met w/ God, on a raised platform representing heaven.

E.       The Laying on of hands= A confession or transfer of sin

F.       The Salt=A preserver, it was an unbreakable eternal covenant.

G.      The Fire=Symbolized purifying action of the Holy Spirit & the torment of damnation.

H.      The Blood=Life and shedding of blood

I.         Olive Oil=Holy Ghost

J.        Frankincense=Prayer and fervency of supplication

Criteria of offering

              1. Declared by God to be clean

              2. Domesticated-a product of the offerer’s own labor.

              3. Free from physical flaws as it was to be a type of the Lord.

              4. The offerer was not allowed to approach the altar as he was unclean until the offering was made.

 

Name of Ordinance
Objects Used
Purpose
References
Burnt Offering-Another name for the sacrifice from Adam on-Moses 5:7
Male animal-0 defects- The entire animal was burned. Often they were public sacrifices as part of the regular daily routine of the priests.
Similitude of Christ's sacrifice
Lev. 1-10;6:9-13; 14:5-7;20; 27:26;  Ex. 12:5; 13:12; 29:38-42;Num. 3:41; 18:17; 28:3-4;11-15; t.12:6;15:19-21;1 7:1; Moses 5:7; Heb. 9:14; 2 Ne. 11:4; 25:24-27; Jacob 4:5; Jarom 1;  Gen. 4:4; 8:20; 15:9; 22:1-18; 1 Pet. 1:19; Mosiah 3:15
Peace Offering-Well Being-initiated by worshippers for their own special purposes. Parts eaten by offerer.
Male or female-0 defects. Cattle, sheep or goats but no fowl. Parts burned on altar & parts given to Priests for sacrificial meal.
1)To thank God. 2) Vow offering
Lev. 3; 7:11–38; 22:18, 21, 23,27;3:3–5; 7:12-16; 15:22; 29; Num. 15:3, 8; 29:39; Dt. 12:6, 17; 16:10; 23:23
Sin or Trespass Offering
Male or female animal or fowl-defects. Offering varied according to position of offerer. Offering not consumed but given to Levites.
Sins including those committed in ignorance, or not known by the people, violations of oaths, sin of uncleanness. Special sin-offering made for all on Day of Atonement. All others were private & personal, most often at 3 feasts.
Lev. 4; 5:1–13; 6:25–30; 7:7-8;10:17;  12:1-8; 14:13; 15:28-39; 16:3, 6, 11, 15-19. Num. 8:8; 15:20-29; JST-Matt.26:24; Exodus 30:10
Trespass Offering
Rams-0 defects. Leper or Nazirite offer a lamb.
Offenses against others.
Lev. 5:15-19; 6:1-7; 7:1-10; 14:12; 18; 6:6; 19:20-22; 26:40-45;Num. 6:12
Meal or Meat Offering
Unleavened Bread
This offering completed the sacrificial meal of the burnt and peace offerings. It was then given to the priests for their service and sustenance.
Ex. 29:40; Lev2; 6:14-23; 7:9-10; Num. 15:4-24; 28; 29
Heave Offering
The heave offering is the right shoulder and the wave offering the breast of the peace offering animal given in payment by the offerer for the services of the priest.
 “Heave” and “wave” refer to gestures of lifting the offerings up and extending them toward the priest who received them on behalf of the Lord.
This is the priest’s portion. This memorial offering was a type of peace or thank offering to the Lord, as well as a remembrance of God and service to Him.
The Levites also received the hides of all the animals sacrificed for their labors and services.
Ex. 29:26-27; Lev. 2:2, 9,16; 5:12; 6:15;  7:8, 14, 32, 35-36; Num. 5:26; 18:19, 26-29; Dt. 18:1-8
 
 
 
 
 
 
 
See Ensign, Dec. 1973-Ed Brandt
 

 

Leviticus 11–127 A Law of Performances and Ordinances, Part 2: The Clean and the Unclean Old Testament Student Manual Genesis-2 Samuel, (1980), 172–78

The prophet Abinadi characterized the law of Moses as being “a very strict law; … yea, a law of performances and of ordinances … to keep them in remembrance of God and their duty towards him” (Mosiah 13:29–30). But then he immediately added, “But behold, I say unto you, that all these things were types of things to come” (Mosiah 13:31).

The law had two functions: to teach the people obedience point their minds toward  Jesus Christ.

Take, for example, the laws of clean and unclean animals.

If the dietary code is seen both symbolically and as part of a system of laws that covered all the customary acts of life, it becomes apparent how it served. God was using the diet as a teaching tool. People may forget or neglect prayer, play, work, or worship, but they seldom forget a meal.

Leviticus 11. Clean and Unclean Food  Two conditions determined the cleanliness of animals. They had to be cloven-footed (that is, the hooves had to be separated into two parts), and they had to chew their cud (see v. 3). Seafood was limited to those that had scales and fins. This requirement eliminated all shellfish, such as lobster and shrimp, and fish such as sharks and dolphins, as well as other sea creatures such as the eel (see vv. 9–12). Birds forbidden were generally birds of prey that lived on carrion, or, as in the case of the stork and heron, those that may have eaten other unclean creatures (see vv. 13–20). Most flying insects were also forbidden. The phrase “going upon all four” (see v. 21) indicates insects that have four short legs and two long legs used for hopping. Of these, four are suitable for food. All are members of the locust family.

Leviticus 11:24, 31. Why Did Contact with a Dead Body Cause One to Be Unclean?

The law specified that contact with the carcass of an unclean animal (or a clean animal that had died in some way other than by proper slaughter) caused one to be unclean. “The human corpse was the most defiling according to Old Testament regulations. In all probability it epitomized for the people of God the full gravity and ultimate consequences of sin.” (Douglas, New Bible Dictionary, s.v. “clean and unclean,” p. 239.) That the unclean person was barred from temple service and fellowship with other Israelites seems to bear out this assumption. The symbolism suggests that contact with sin leaves one tainted, and from this taint there had to be a period of cleansing. This period was symbolized by the restrictions placed on the individual “until the even” (v. 24), at which time the new Israelite day began.

Leviticus 12–15. Further Laws for Dealing with Uncleanness This section of the Levitical law deals with aspects of what could be called uncleanness in the flesh due to infections or secretions of the body, including the expulsion of fluids associated with birth (see 12:1–8), sores or skin infections found with such maladies as leprosy and boils (see 13), running infections (see 15:1–15), the “seed of copulation” (15:16–18), and menstrual fluids (see 15:19–33).

This part of the law raises some questions in the minds of many readers. The most obvious question is, Why should natural bodily functions render one unclean? First, unclean in the Mosaic sense did not suggest something disgusting or filthy, nor did it imply that the body or the natural functions of the body, such as childbirth or sexual relations, were inherently evil. “The term unclean in this and the following cases, is generally understood in a mere legal sense, the rendering a person unfit for sacred ordinances” (Clarke, Bible Commentary, 1:559).

(15-6) Leviticus 13. What Is Meant by Leprosy? The Hebrew root tzarah, which is translated into the English words leper and leprosy, means “to smite heavily, to strike,” because a leprous person was thought to have been “smitten, scourged of God” (see Wilson, Old Testament Word Studies, s.v. “leper,” pp. 248–49). Although it included modern leprosy (Hansen’s disease), leprosy also seems to have designated a wide range of diseases and even such physical decay as mildew or dry rot. The common characteristic seems to be decay and putrefaction, and thus leprosy became a type or a symbol of sin or the sinful man.

Classical leprosy was a dreaded disease that required exile from society and isolation. So the leper himself provided a type or similitude of what King Benjamin called the ‘natural man.’ (See Mosiah 3:19.)

 Leviticus 16. The Day of Atonement and Israel’s Forgiveness

“The Day of Atonement, which took place in the fall of the year, was the most sacred and solemn of all the Israelite festivals. In it we most clearly see the typology or symbolism of Christ’s work for Israel. It was a day of national fasting and one that signified that the sins of Israel had been atoned for and that the nation and its people were restored to a state of fellowship with God. The feast included the following major items (see Leviticus 16 where the details are given):

1. The high priest had to go through meticulous preparation to be worthy to act as the officiator for the rest of the house of Israel. This included sacrifices for himself and his house, as well as washing and purification through the sprinkling of sacrificial blood on various objects in the tabernacle.

 2. The high priest put off the official robes he normally wore and clothed himself in simple, white linen garments. (See Revelation 19:8 for the significance of white linen garments.)

3. Two goats were chosen by lot. One was designated as the goat of the Lord, and one was designated as the scapegoat, or in Hebrew, the goat of Azazel. The goat of Jehovah was offered as a sin offering, and the high priest took its blood into the holy of holies of the tabernacle and sprinkled it on the lid of the ark of the covenant (called the ‘mercy seat’), thus making atonement for the sins of Israel.

4. The other goat, Azazel, was brought before the high priest, who laid his hands upon its head and symbolically transferred all of the sins of Israel to it. Then it was taken out into the wilderness and released where it would never be seen again. One commentator explained the significance of Azazel by saying that it represented ‘the devil himself, the head of the fallen angels, who was afterwards called Satan; for no subordinate evil spirit could have been placed in antithesis to Jehovah as Azazel is here, but only the ruler or head of the kingdom of demons.’ (C. F. Keil and F. Delitzsch, Commentary on the Old Testament, bk. 1: The Pentateuch, ‘The Third Book of Moses,’ 10 bks. [n.d.], p. 398.)

“… The book of Hebrews [draws] heavily on the typology of the Day of Atonement to teach the mission of Christ. In that epistle he made the following points:“a. Christ is the great high priest (Hebrews 3:1) who, unlike the high priest of the Aaronic Priesthood, was holy and without spot and did not need to make atonement for his own sins before he could be worthy to officiate for Israel and enter the holy of holies (Hebrews 7:26–27). His perfect life was the ultimate fulfillment of the symbol of wearing white garments. b. The true tabernacle (or temple, or house of the Lord) is in heaven, and the earthly tabernacle made by Moses was to serve as a shadow or type of the heavenly one. (See Hebrews 8:2–5; 9:1–9.)  c. Christ is the Lamb of Jehovah as well as the High Priest. Through the shedding of his blood he became capable of entering the heavenly Holy of Holies where he offered his own blood as payment for the sins of those who would believe in him and obey his commandments. (See Hebrews 9:11–14, 24–28; 10:11–22; D&C 45:3–5.)” (Lund, “Old Testament Types and Symbols,” Symposium, 187–88.)

Leviticus 17:1–7. Why Did the Israelites Have to Slay All Domestic Animals, Even Those Intended Only for Food, at the Tabernacle Altar?  [see Leviticus 17:13; Deuteronomy 12:20–21].” (Clarke, Bible Commentary, 1:566–67.)

Leviticus 17:7. “After Whom They Have Gone a Whoring”

Leviticus 18. Purity in All Sexual Relationships Other abominations involving sexual perversions such as homosexuality (Leviticus 18:22) and bestiality (Leviticus 18:23) were forbidden with equal severity. These very abominations of the Canaanites caused them to be cast out of the promised land Israel was about to inherit (see Leviticus 18:24–25; 1 Nephi 17:32–35).

 What appears at first to be only a series of outdated laws given as part of the Mosaic covenant on uncleanness upon closer examination carries a powerful message to Saints of all ages. If we are to be God’s people, we must become different from other peoples.

1. What specifics would God give today in terms of remaining morally clean? We know the broad principles—keep the law of chastity, stay morally clean, and so on—but what specifics would God give to a Mosaic society today? Would there be commandments about music? entertainment? literature?

2.What kinds of things in modern society could add to a state of “spiritual leprosy”? Are there modern equivalents to clean and unclean objects?

Leviticus 19:2–18. “Ye Shall Be Holy: For I the Lord Your God Am Holy  -19:18 ¶Thou shalt not aavenge, nor bear any bgrudge against the children of thy people, but thou shalt clove thy dneighbour as thyself: I am the Lord.

Leviticus 20 This chapter specifies some of the sins so serious that they were worthy of death. The Lord clearly stated again and again that the purpose of these laws was to separate Israel from other people so that they could be sanctified and become holy unto God (see vv. 7–8, 24, 26).


Leviticus 20:22–24. “Ye Shall Not Walk in the Manners of the Nation, Which I Cast Out”


Leviticus 21–22. The Laws of Cleanliness for the Priesthood -In other words, all of Israel was called to a special life of separation and holiness, but the priests who served as God’s authorized representatives to the people had to maintain an even higher level of separation and sanctification. The high priest, who was a symbol or type of Jesus, “the great high priest,” had to meet a still stricter code (Hebrews 4:14). In addition to meeting the requirements of the regular priesthood for marriage and defilement, he had to be without any physical defects (see Leviticus 21:16–21). Such strictness was to remind the people that Christ, the true Mediator between God and His children, was perfect in every respect.


Leviticus 23-  In this chapter the Lord indicated five holy days or feasts that were to be observed by all Israel. These were the Sabbath (see vv. 1–3), the Passover and the feast of Unleavened Bread (see vv. 4–14), the feast of Weeks, or Pentecost, as it was called in the New Testament (see vv. 15–23), the day of Atonement (see vv. 26–32), and the feast of Tabernacles (see vv. 33–44). The sabbaths, of course, were weekly; the others are listed in the order in which they occurred. Passover was in late March or early April (corresponding to Easter), and Pentecost followed seven weeks later in May. The day of Atonement, which occurred in late September or early October, was followed five days later by the feast of Tabernacles, or feast of Booths.


Leviticus 24:17–22. Was the Law of Moses Really an Eye for an Eye? This passage has come to be regarded by many as the substance and summary of the Mosaic law: “eye for eye, tooth for tooth” (v. 20). This misunderstanding is unfortunate because it makes the law appear cold, unbending, and revengeful. This misconception has resulted from a failure to distinguish between the social law and the criminal law. The social law was based on love and concern for one’s neighbor (see Leviticus 19:18). The criminal law was not outside that love, but was made to stress absolute justice. Even then, however, three things must be noted about this eye-for-an-eye application: “First, it was intended to be a law of exact justice, not of revenge. Secondly, it was not private vengeance, but public justice. Thirdly, by excluding murder from the crimes for which ransom is permissible (Nu. 35:31f.) it makes it probable that compensation for injuries was often or usually allowed to take the form of a fine.” (Guthrie and Motyer, Bible Commentary: Revised, p. 164.)


Leviticus 25. The Sabbatical and Jubilee Year The Israelite was told that once in every 7 years he was to trust wholly in God rather than in the fruits of his own labor. The land, too, was to have its sabbath rest, and no plowing, or harvesting was to take place. Further, once each fifty years the land would have a double rest. The seventh sabbatical year (the forty-ninth year) was to be followed by a jubilee year. God had delivered Israel from the bondage of Egypt, forgiven their numerous debts to Him, and given them an inheritance in the land of promise. To demonstrate their love of God and fellow men, Israel was to follow that example during the jubilee year. Slaves or servants were to be freed, the land returned to its original owner, and debts forgiven (see vv. 10, 13, 35–36). Modern followers of the higher gospel law would do well to assess their own commitment to God and their own love of neighbor by asking themselves if they could live such a law. Is their faith sufficient to trust in the Lord.


Leviticus 26. Blessings or Cursings: An Option for Israel - Leviticus 26 is one of the most powerful chapters in the Old Testament. The Lord put the options facing Israel so clearly that they could not be misunderstood. If Israel was obedient, they would be blessed with the bounties of the earth, safety and security, peace and protection from enemies. Even more important, the Lord promised: “My soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people.” (vv. 11–12) Those promises could be summarized in one word: Zion. If Israel was obedient, she would achieve a Zion condition.


Psalm 24:3–5 and Leviticus 26:11

Church History by the Decade
1900's
1900
Church Membership
283,765 - 43 Stakes and 19 missions
1900-Jan. 8
Pres. Snow issued an
official statement reaffirming the Church's ban on polygamy.
1900-Jan. 21
55 ward Salt Lake Stake
divided -Jordan & Granite stakes created. 1st stake division in  valley since the stake was created in 1847. By 1904-6 stakes.
1900-Apr. 5
Acceptance into the 12
Fixed rank of position in the Apostleship.
1900-Jan. 25
BH Roberts excluded
From the US House of Representatives.
1901
Juvenile Instructor
official organ of the Sunday School-Juvenile dropped in 1830
1901
Mexican Mission
Reopened. (Closed in 1891 due to clerical opposition)
1901-Aug. 12
Heber J. Grant of the 12 dedicated Japan &
opened mission there as a first step in renewed emphasis on preaching the gospel in all the world. 3 converts in 2 yrs.
1901-Oct. 6
Joseph F. and Rudger
Clawson sustained as counselors in 1st Pres. Never set apart.
1901-Oct. 10
Lorenzo Snow died. In last public discourse
he said Stake Presidents should shoulder local responsibilities. The 12  & 70 are special witnesses to the world.
1901-Oct. 17
Joseph F. Smith ordained
Church President with Presidents John R. Winder and Anthon H. Lund as counselors. Sustained in special conference-Nov.
1902
Church published Vol 1 of History of the Church
edited by B.H. Roberts. Publication continued over the next decades, with a seventh volume added in 1932.
1902
897 Polygamous families
In 1890 2,451
1902
New edition of PofGP
Children's friend 1st published.
1902-Aug. 4
Bureau of Information opened on Temple
Square. It was replaced by a larger building in March 1904 and by the present visitors centers in 1966 and 1978.
1903-
Reed Smoot elected
United State Senator
1903
Theodore Roosevelt
Visited Salt Lake City. He was a friend to the church.
1903-Nov. 5
Carthage Jail purchased
For $4000. First of many Church History Sites
1904-Apr. 6
Joseph F. Smith issues
Second manifesto on Plural marriage. Worldwide ban
1904
US Senate opened
Hearings on Elder Reed Smoot's election as senator.
1904
Newspaper attacks on
Church lead by Thomas Kearns and the Salt Lake Tribune
1905
Wm. S. Groves LDS
Hospital opened in SLC. 1st in Church-operated hospitals.
1905-Oct. 28
Elders John W. Taylor & Matthias F. Cowley
finding themselves out of harmony with Church policy on plural marriage, submitted resignations from the Quorum of the Twelve that were announced to the Church April 6, 1906.
1905-Dec. 23
Pres. Smith dedicated Joseph Smith Cottage
& Monument  (38 1/2 ft. tall) at Sharon, Windsor County, Vt., the site of the Prophet's birth 100 years earlier.
1906
Sunday School began
Adult classes
1906
David O. McKay to 12 &
Sunday School Gen. Pres. Instituted many improvements
1906-Summer
Pres. Smith visited Europe, 1st such visit
of a Church president to the area. He also visited Hawaii, Canada and Mexico during his presidency.
1906
Organ recitals began on
Temple Square
1907
Church purchased the
100-acre Smith farm near Palmyra, including Sacred Grove.
1907-Jan. 10
Pres. Smith announced
The Church was free from debt with payment of 2nd bond.
1907-Feb.
Senator Reed Smoot
Seated in the Senate after a 3 year investigation.
1907
Howard W. Hunter
born
1907-Dec. 14
1st Pres. sent letter to urge European Saints
not immigrate to the United States, but remain and build up Church in their own countries. Future letters were sent April 28, 1921, Aug. 2, 1921, and Oct. 18, 1929.
1908-Apr. 8
Gen. Priesthood Committee on Outlines which served until 1922
Created definite age groupings for priesthood offices (deacons 12, teachers 15, priests 18, elders 21), year-round weekly priesthood meetings, & in other ways reformed, reactivated and systematized priesthood work.
1908-Nov. 2
Joseph Fielding married
Ethel Georgia Reynolds. He was 32-She 18-He had 2 children together they had 9 more. Plus they raised the son of another.
1909
Weekly ward priesthood
Meetings commenced.
1909
Church issued
statement on "Origin of Man" in response to Evolution debate.
 
The Priesthood Restored
I attended the Bishops meeting this evening with Elder Thomas Kington. I addressed the Bishops and had the spirit of the Lord. We are now beginning to ordain our young Sons to the lesser priesthood here in Zion. (Wilford Woodruff’s Journal, p. 243, January 31, 1854.)
Another important accomplishment of the priesthood reform movement was systematizing ordinations to offices in the Aaronic Priesthood at specified ages. As early as 1877, the First Presidency had endorsed the practice of ordaining young men to the lesser priesthood to give them experience before they received the higher or Melchizedek Priesthood. Although it became typical to ordain boys to the office of deacon at age twelve, no ages were fixed for ordination to subsequent offices. In 1908 the General Priesthood Committee recommended that deacons be ordained at twelve, teachers at fifteen, priests at eighteen, and elders at twenty-one, thus giving young men three years’ experience in each Aaronic Priesthood office. Standardizing the ages of ordination enabled the committee to more effectively plan the program for each priesthood group. The concept of set ages for ordination has continued even though some of the ages had been modified. (Cowan, Richard O., “The Church in the Twentieth Century,” p. 77-78)
AGES FOR ADVANCEMENT
 
OFFICE
 
1887
 
1908
 
1934
 
1934
 
1954
 
1960
 
1972
 
 
 
15+
 
 
 
 
 
 
 
 
 
 
 
 
 
DEACON
 
 
 
12
 
12
 
12
 
12
 
12
 
 
 
TEACHER
 
 
 
15
 
15
 
15
 
14
 
14
 
 
 
PRIEST
 
 
 
18
 
17
 
17
 
16
 
16
 
 
 
ELDER
 
 
 
21
 
18
 
19
 
19
 
20
 
18 FOR TEMPLE
MARRIAGE, MISSION,
MILITARY