View of Salt Lake Valley from the Draper Temple on July 10, 2009. The Jordan River and Oquirrh Mountain temples are in the distance.

On Sunday I had the opportunity of going to the Daybreak Stake Center in South Jordan and listening to a wonderful fireside given by Dr. Daniel C. Peterson about the temple.  I audio recorded the fireside, and have a digital copy.  Unfortunately, I haven’t been able to get a hold of Dr. Peterson to ask permission to post it on TempleStudy.com.  But as I said previously, I also took notes as well as I could, and I hope that they might reproduce some of the excellent thoughts Dr. Peterson conveyed. [Note: Not all of the images below are the exact same as Dr. Peterson used, but I have tried to use similar ones.]

One of the first things he said was that the dedication of the Oquirrh Mountain Temple (which stands only a few blocks from the stake center) would be, in a way, a fulfillment of prophecy.

I believe he said it was Brigham Young that prophesied that one day you’d be able to stand on the roof of a temple and see another temple.  Dr. Peterson noted that you don’t even have to stand on the roof to see several temples today.  [This insight is interesting in that I just attended a sealing session at the Draper Temple on Friday.  After we were finished and exited the temple we saw the most gorgeous sunset from the grounds, peering out over the Salt Lake Valley.  From our vantage point we could see both the Jordan River Temple and the Oquirrh Mountain Temple.  I took several pictures, one of which is at the beginning of the post.]

Dr. Peterson cautioned that there are clearly some things that we can’t talk about the temple, but said that many of the things that he and others, such as Hugh Nibley, have spoken about in the ancient world hint at certain things in our modern temple if we listen or read closely.  The temple is a testimony of the divine calling of Joseph Smith.

Ascent Stories

He and a colleague at BYU have a dream of publishing a book about celestial ascent stories from around the world.  This is because they are so pervasive, and similar all over the world.

An example of an ascent story is Paul in 2 Corinthians 12:

2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. (2 Cor. 12:2-4)

There are 3 elements that are interesting to Latter-day Saints in this account:

• 3rd heaven
• Paradise
• Unspeakable words – the original language used here implies words that one is not able to speak or beyond the capacity to utter, as well as things he was not permitted to speak.

Hebrew Cosmology diagram (click for larger view)

The typical Hebrew cosmology contains these same elements of several heavens.  Showed a diagram of the Hebrew Cosmology, showing Sheol (signifying the Spirit World, where spirits are questioned), the Earth, First, Second, and Third Heavens.  Shows the firmament of heaven as a dashed line, with an ocean above, and that the ancients thought that it rained because of the openings in this firmament, in the spirit of “opening the windows of heaven.”  Shows the earthly temple mirroring the temple in the third heaven above.

The Ladder of Divine Ascent, Monastery of St. Catherine, Sinai, 12th Century (click for larger view)

This idea of ascent is all over in the scriptures.  Showed a photo of a painting of Jacob’s Ladder from St. Catherine’s Monastery from the 12th century – the “Ladder of Divine Ascension.”  People shown going up the ladder, some falling off.  Comes from the story of Bethel, beth-el literally meaning the “house of God.”

Christ's Ascension, Ivory Panel, Munich (click for larger view)

Showed photo of the Ascension of Christ found in northern Italy, and is an ivory panel from c. 400, now in Munich.  Christ ascends from the temple on a ladder with the hand of God extending through the cloud to grasp Christ’s, and pull him through.  This motif of the hand of God reaching through the cloud is a common motif found in the ancient world.  [See Dr. William Hamblin and Dr. David Seely's excellent presentation, part 1, part 2, on that subject.]

3 Nephi 28 is an ascension text.  First of all, verse 10:

10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one; (3 Nephi 28:10)

There is a mathematical formula which says that if a = b, and b = c, then a = c.  That is what we have here.  Ye shall be even as I am, and I am even as the Father, meaning ye shall be even as the Father is.  Many people say that human deification came late in the teachings of Joseph Smith, but there it is in the Book of Mormon.

12 And it came to pass that when Jesus had spoken these words, he touched every one of them with his finger save it were the three who were to tarry, and then he departed.

13 And behold, the heavens were opened, and they were caught up into heaven, and saw and heard unspeakable things.

14 And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard;

15 And whether they were in the body or out of the body, they could not tell; for it did seem unto them like a transfiguration of them, that they were changed from this body of flesh into an immortal state, that they could behold the things of God.

16 But it came to pass that they did again minister upon the face of the earth; nevertheless they did not minister of the things which they had heard and seen, because of the commandment which was given them in heaven. (3 Nephi 28:12-16)

Compare this passage with Paul’s.  It’s a similar experience.  The three Nephites heard unspeakable things which they were forbidden to utter.  They were transfigured in some sense, transformed.

Dante's Geocentric Universe (click for larger view)

Dante’s Divine Comedy is a comedy because it ends in heaven.  But it starts out in hell.  It is a long complex story of ascension.  Mount Purgatory diagram shown.  Also Dante’s Geocentric Universe with multiple heavens.  This same pattern is everywhere in the ancient world.  Dante ascends through many heavenly spheres to the 10th heaven.  As he ascends each he obtains the virtues and knowledge necessary to enter into the presence of God.

Mountains of the Lord

This idea of the mountain is everywhere.  It is the Mountain of the Lord, the cosmic mountain, that shows up all over the ancient world.  The Mountain of Paradise.  Mount Olympus.  Mount Sinai – Moses ascends the mount.  The Mount of Transfiguration.  The early Latter-day Saints would go to the tops of mountains on their journeyings across the country and dress in their temple clothing to pray.  Elder George Q. Cannon received his endowment on Ensign Peak.

The Psalms have much to do with ascent.  The Psalms of Ascent – chapters 120-134.  The Pilgrims songs.  These were the hymns pilgrims would sing as they ascended to Jerusalem to the temple.  When you go to Jerusalem you have to climb through the mountains to get there, no matter the direction you go.

Isaiah 2:

2 And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

3 And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isa. 2:2-3)

You go up to the house of God.  Micah said much the same thing.  These sayings must have been going around:

1 But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

2 And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. (Micah 4:1-2)

Minaret in Samarra, Iraq. (click for larger view)

Some were creating counterfeit mountains.  The Tower of Babel is such a mountain.  Bab-el means “gate of God.”  Showed photo of the Minaret at Samarra as an example of what the Tower of Babel may have l0oked like.  It has an outer ramp that winds around to the top.

Temple Worthiness

Only the worthiest could enter the the temple.  Some Psalms are like a requirements list in order to enter:

1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

4 In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not.

5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. (Psalm 15)

Again in Psalm 24:

3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?

4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation. (Psalm 24:3-5)

Temple Structure

Temple themes are found in the Book of Mormon too.  This is a very nice summary of the things that are taught in the temple.  Mormon 9:

11 But behold, I will show unto you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all things that in them are.

12 Behold, he created Adam, and by Adam came the fall of man. And because of the fall of man came Jesus Christ, even the Father and the Son; and because of Jesus Christ came the redemption of man.

13 And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death. (Mormon 9:11-13)

Margaret Barker, a Methodist scholar, has become popular among LDS because of the things she’s said about the temple, among other things - [notes paraphrased] the earthly sanctuary was to reflect a heavenly pattern.  The personnel were a visible reality of the angels.  Basically, the priests represented God at the altar.

Mircea Eliade also said, the places in the temple represented different parts of heaven.  The temple is a meeting point of heaven and earth.

The temple literally is the meeting place of heaven and earth because of the vicarious work the living do for the dead.

Layout of the Karnak, Egypt, temple (click for larger view)

The structure of the Egyptian temples are instructive.  Monumental Gateway.  Karnak shows this pattern.  Pylon is greek for “gate.”  The floor gets higher as you move further into the temple; the ceiling gets lower too.  This is the same as in modern LDS temples today – you consistenly move higher as you go into the temple.

Diagram of Moses' Tabernacle, zones of sacred space (click for larger view)

There was gradated sacred space in Moses’ Tabernacle.  Different concentric sacred spaces – the court, Holy Place, the Holy of Holies.  This is the same as in other Israelite temples.  The Qur’an fall – it was a physical fall from a higher place to a lower place.

Temple as Garden of Eden

The temple also represents Eden.  Ezekiel 28 – Eden story.  Tyre.  He was rich and arrogant, and he fell:

13 Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.

14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. (Ezekiel 28:13-14; other surrounding verses also)

The Egyptian temple shows this garden scene.  It came out of the primeval waters.  Many parallels to Eden.  Lotuses, papyrus plants.  Creation stories abound.

Margaret Barker – the temple in Jerusalem was Eden.  The interior had palm trees… river flowed from the temple.  Ezekiel didn’t invent these features.  The righteous were the trees in the house of the Lord.  The candlestick was the tree of life.

Richard Eliot Freedman – the temple was Eden.  It was between heaven and earth.

Margaret Barker – it was closely associated with the myth of creation.

Karnak anointing scene. (click for larger view)

The water came out from the base of the temple, from the bottom, the only place it could.  It is interesting that the baptismal font is found in the basement of our modern temples.

Pharoah is guided by the hand through ritual. Karnak. (click for larger view)

Washings/Anointings

The initiatories are seen around the world – cleansing, purifying, washing, anointing.  Muhammad was asleep.  Gabriel cames, cleanses his heart, washes it, before Muhammad begins his ascent.

Showed the Presentation Scene from Karnak, Egypt.  Pharaoh is taken by the hand by a guide and led.  As part of being Pharaoh he was taken through a temple ritual.  Showed photo of Pharaoh being washed (anhk symbols poured over him).  Clothing and crowning scenes shown, placing the crown on Pharaoh’s head.

Pharaoh being enthroned. Karnak. (click for larger view)

Veils

The idea of a climb through the heavens, passing curtains or veils is pervasive.  Muhammad rides a steed through seven heavens, marked off by curtains or veils.  A prophet guards each one, and they have a question and answer session with Muhammad before he is allowed to pass, when they extend their hands and pull him through.  This happens 7 times on his ascent.  God is depicted in human form on the throne.  Story about 50 daily prayers with Moses and Muhammad.

Dome of the Rock interior. (click for larger view)

Celestial Dome.  The Dome of the Rock interior shows the floor of heaven overhead.  Floral motifs (Eden) around the base.  The Seven Heavens of Muhammad.  Muhammad at the Veil.  Ascension of Abraham – God pulling back the veil, with winged angels, chariot wheels.

Early Byzantine Veil in Kapnikarea, Athens (click for larger view)

Kapnikarea Church in Athens has a restored interior.  They put the altar behind a veil with interesting right angle marks on it [gammadia].

The Divine Embrace.  Shown in Karnak.  The Pharaoh is received by the god by an embrace.

Pharaoh embraced by gods. Karnak. (click for larger view)

Mysteries of Mythra.  Seven heavens, gates, greeted angels, formulas had to be given to get passed these guardians.  There was a celestial father who received them as children.  The person is often deified, becomes a god.

“Revealeth his secret to his servants the prophets” – this was because the prophets had been admitted to the divine court of the gods and had come back and could pass on the secret they gained there.

The celestial tree of life.  The ascension of Muhammad.  Jewels on a splendid tree.

The god Osiris paints Pharaoh's name onto leaf of the tree of life. Karnak. (click for larger view)

Showed the tree of life in the Egyptian tradition.  The god Osiris writing Pharaoh’s name on a leaf of the tree of life.

Conclusion

Dr. Peterson ended with 2 lengthy quotations.  First from 3rd Enoch, which is a late Jewish or early Christian text.  Speaking of Enoch being deified, and given the name Metatron – before the throne.

R. Ishmael said: Metatron, the Prince of the Presence, said to me: By reason of the love with which the Holy One, blessed be He, loved me more than all the children of heaven, He made me a garment of glory on which were fixed all kinds of lights, and He clad me in it.  And He made me a robe of honour on which were fixed all kinds of beauty, splendour, brilliance and majesty.  And he made me a royal crown in which were fixed forty-nine costly stones like unto the light of the globe of the sun.  For its splendour went forth in the four quarters of the “Araboth Raqia’, and in (through) the seven heavens, and in the four quarters of the world.  And he put it on my head.  And He called me THE LESSER YAHWEH [Jehovah] in the presence of all His heavenly household; as it is written: “For my name is in him.” (3 Enoch 12:1-5)

Jewish Midrash:

The Holy One, blessed be He, will in the future call all of the pious by their names, and give them a cup of elixir of life in their hands so that they should live and endure forever… And the Holy One, blessed be He, will in the future reveal to all the pious in the World to Come the Ineffable Name with which new heavens and a new earth can be created, so that all of them should be able to create new worlds… The Holy One, blessed be He, will give every pious three hundred and forty worlds in inheritance in the World to Come… To all the pious the Holy One, blessed be He, will give a sign and a part in the goodly reward, and everlasting renown, glory and greatness and praise, a crown encompassed in holiness, and royalty, equal to those of all the pious in the World to Come.  The sign will be the cup of life which the Holy One, blessed be He, will give to the Messiah and to the pious in the Future to Come. (Mid. Alpha Beta diR. Akiba, BhM 3:32)

We are enacting something in the temple that we hope will happen to us some day.  The remnants of it are scattered all over the world of these things.  Joseph revealed these things, and likely didn’t know he was revealing them.  They have been found in distorted fossils in all places and times of the world.

Let us avail ourselves of the temple.  It is precious.  The power of godliness is manifest in them.

Conclusion to Notes

Dr. Peterson’s fireside was excellent.  He spoke on a multitude of subjects related to the temple, from many different cultures and times across the world.  It appears that he will present a similar presentation at next month’s FAIR Conference in Sandy, Utah, because his presentation is entitled the same (here is the link to that presentation).  I look forward to any new insights he might bring there.

Update: Someone noted that Dr. Peterson and Dr. William Hamblin joint taught a course at BYU on “Celestial Ascent” in the Winter 2007 semester.  Their notes and lecture videos are available here.

“The Temple as a Place of Ascent to God” – Notes from Dr. Peterson’s Fireside

The Tabernacle at Sunset - by Pat Marvenko Smith (click for larger view)

Note: I taught our Elders Quorum class today, and was assigned the topic of the Mosaic Tabernacle as a Temple.  Below are the notes and illustrations I used for my lesson.

Review of prior lesson on the exodus:

• Children of Israel escape Egyptian bondage (Ex. 14)
• Moses leads them out
• Parting of the Red Sea, Pharoah’s armies are drowned
• Lord begins to organize his people
• Manna rains down from heaven, sends Quail for meat (Ex. 16)
• Moses strikes the rock, and water comes out
• Lord covenants to Israel a peculiar treasure, a kingdom of priests, an holy nation (Ex. 19:5-6)
• 10 commandments and Mount Sinai (Ex. 20)
• The people start to refuse to become what the Lord had offered them – “Speak thou with us, and we will hear: but let not God speak with us, lest we die.” (Ex. 20:19).  Foreshadowing…
• Many instructions, laws, covenants, etc. are delivered to Moses, which he delivers to the people, who all answer with one voice, “Yes, we will be obedient (Ex. 24:3, 7)

Moses goes up Mount Sinai again to receive instructions for 40 days and nights (Ex. 24:18).  Matthew Brown – “As part of his ascension experience, Moses is said to have been washed, anointed, clothed in heavenly garments, called with names of honor, enthroned, and initiated into heavenly secrets”.  Joseph Smith noted that Moses received the “keys of the Kingdom,” and “certain signs and words”. 

Next 7 chapters are instructions to Moses of how to build the Tabernacle while he is at Sinai.  Meanwhile the children of Israel are at base camp without their prophet, and things start to go bad.

Preliminary considerations – The Tabernacle functioned under the Aaronic priesthood, and as such things are different than we would expect from a temple functioning under the Melchizedek priesthood.  But much of the symbolism and typology remains the same.

Also, because of the translation, editing, and copying of the Bible through many generations, particularly during Josiah’s reforms, the Old Testament has some interpolations and insertions of Aaronic priesthood as the dominant authority throughout much of its history, even before the golden calf.  Some things seem out of place, anachronistic, counterintuitive, or unlogical (see for example Ex. 33 verses 11 and 20).  Some biblical scholars have noted that these are likely the result of later editing and rewriting.

Schematic drawing comparing Garden of Eden to Mosaic Tabernacle. From Temples of the Ancient World, Donald W. Parry, ed. (click for larger view)

Exodus 25 – Tabernacle, Tabernacle of the Congregation, Tabernacle of Witness or Tent of Witness, literally “Tent of Meeting” – Read Ex. 25:8-9 (first mention of Tabernacle).  Translated from two Hebrew words:

Garden of Eden as a prototype for the Tabernacle – temple functioned as a reversal of the effects of the Fall, and include many of the symbols in reverse order, going from the profane to the sacred:

The schematic drawing attempts to depict the sacred landscape of Genesis in simplified form.  The first land to arise from the waters became the Mountain of the Lord, where the Lord created Adam.  It is from this divine center that creation begins and extends out in all directions.  The Hebrew for east means “faceward or frontward”; thus, driving Adam from before his face is part of the continuing eastward movement.  Once a year on Yom Kippur, the Day of Atonement, Adam’s eastward expulsion from the Garden is reversed when the high priest travels west past the consuming fire of the sacrifice and the purifying water of the laver, through the veil woven with images of cherubim.  Thus, he returns to the original point of creation, where he pours out the atoning blood of the sacrifice, reestablishing the covenant relationship with God.

Mosaic Tabernacle. From templebuilders.com (click for larger view)

Construction of the Tabernacle – Exodus 25-27 -

• Holy of Holies = Celestial
• Holy Place = Terrestrial (Garden?)
• Courtyard = Telestial
• Altar & Laver = sacrifice, obedience, baptism, washing
• Menorah = tree of life, the cross, the light of the world (Christ).. Fall
• Table of shewbread and wine = fruit of the tree of life, sacrament, flesh and blood of Christ.. Atonement
• Altar of incense = prayer, sacred ritual prayer, before the veil
• Veil = separation from God… we can rend through the rending of Christ’s flesh (Hebrews 10:19-20)
• Ark of the covenant = throne of God, immortality and eternal life

Aaron's holy garments (high priest). Diagram Illustrated by Janshen. (click for larger view)

Aaron’s holy garments (or all of Israel before their great sin) – Exodus 28 -

• Aaron’s garments consecrate him and allow him to minister as a priest. (Ex. 28:3).  Consecrate being translated from the Hebrew words meaning to “fill the hand” – sacrificial emblems, olive oil, incense.  The “filled hand” is a widespread sign of offering sacrifice.
• Breastplate (Ex. 28:4; includes many of the following items)
• Ephod = apron
  • Holman Bible Dictionary – “Priestly garment connected with seeking a word from God . . . In early OT history there are references to the ephod as a rather simple, linen garment, possibly a short skirt, apron, or loincloth.  It is identified as a priestly garment… From its earliest forms and uses, it appears that the ephod was associated with the presence of God or those who had a special relationship with God… There are references to a special ephod associated with the high priest.  It appears to have been an apron-like garment worn over the priest’s robe and under his breastplate… Woven of gold, blue, purple, and scarlet materials, it was very elaborate and ornate… The ephod was fastened around the waist by a beautiful and intricately woven girdle”.
• Robe
• Broidered (embroidered) coat = garment worn next to the skin
• Linen breeches (Ex. 28:42) = to cover nakedness; from the loins even unto the thighs they shall reach
• Mitre = a turban or round cap.  Something wrapped around with white linen.  Holman Bible Dictionary – “a type of headdress, probably a turban… In Zech. 3:5 the high priest Joshua received a clean mitre as a sign of the restoration of the priesthood”
• Girdle = sash – Holman Bible Dictionary – “An ornate sash worn by the officiating priests… to gird up one’s loins means literally to tuck the loose ends of one’s outer garment into one’s belt.  Loins were girded in preparation for running, battle, or for service for a master.  The call to ‘gird your minds’ means to be spiritually alert and prepared”.
• Bells on the hem (Ex. 28:35) = sound heard when he goes into the holy place, as an announcement
• Golden crown (Ex. 28:36) = HOLINESS TO THE LORD.  Taking upon him the name of the Lord, literally.
• Blue lace (Ex. 28:37) = a thread, a line, or cord; string to attach the crown, and secure it to the mitre.

Sons of Aaron (priests). (click for larger view)

Aaron’s sons garments – Ex. 28:40 -

• Coat
• Girdle
• Bonnet (hat or headdress)

Aaron and his sons were to be anointed, consecrated, and sanctified, and clothed in these holy garments so that they could minister in the priest’s office and come to the altar in the holy place. (Ex. 28:41-43; Ex. 29:29)

Exodus 29:4– “And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.”

Clothing in the garments of the priesthood – Exodus 29:5-6

Exodus 29:7– “Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.”

These things were done before the priests entered the holy place.  They were preparatory or initiatory ordinances to become ritually clean to serve in the Tabernacle.

Other offerings of animal sacrifices were offered on the altar.

The Tabernacle was to be a place of meeting the Lord and speaking with Him – Exodus 29:42-46 “This shall be a continual burnt offering throughout your generations at the door [veil?] of the tabernacle of the congregation before the Lord:  where I will meet you, to speak there unto thee.  And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory… And I will dwell among the children of Israel, and will be their God.  And they shall know that I am the Lord their God… that I may dwell among them: I am the Lord their God.”

All this was given to Moses while he was on Mount Sinai.  The children of Israel, meanwhile, were beginning to build idols, “which shall go before us” (Ex. 32).  Were desiring some intermediary to go before the Lord, now that Moses was gone, and they didn’t know if he was coming back (Ex. 32:1).

The Adoration of the Golden Calf, Nicolas Poussin, April 1633 (click for larger view)

Golden Calf!  Here is the turning point.  Moses comes down and breaks the tablets in his anger (Ex. 32:19, symbolic of the covenant being broken, literally).  The Lord chastises Israel for their great sin.  They will no longer be able to become a kingdom of priests – “Ye are a stiffnecked people: if I came up into the midst of thee in a moment, I would consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee” (JST Ex. 33:5; see also Ezek. 24:17, 23).  The children of Israel can no longer come into the presence of the Lord because of their wickedness, and breaking their covenants.  The Lord commanded the Israelites to remove their “ornaments” (Ex. 33:4-6).  Matthew Brown suggests that this might have been connected with the “robes of . . . glory” that the Israelites were required to remove.  “These robes may be related to the ‘garments . . . for glory’ (i.e. temple robes) worn by the Israelite priests”.  Here we see that all the people were preparing to wear the sacred robes, not just Aaron and his sons.  But they were now unworthy of them.

Brigham Young once took note:

If they had been sanctified and holy, the children of Israel would not have traveled one year with Moses before they would have received their endowments and the Melchisedec Priesthood.”

Moses, and later on Aaron, become the intermediary for the people (Ex. 33:7-11).  They would go before the face of God, not the people.  We get more insight into what happened here in the Doctrine and Covenants (D&C 84:17-27).

17 Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years.
18 And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God.
19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.
20 Therefore, in the ordinances thereof, the power of godliness is manifest.
21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
22 For without this no man can see the face of God, even the Father, and live.
23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;
24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.
25 Therefore, he took Moses out of their midst, and the Holy Priesthood also;
26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb.

Moses goes back up the mountain to get the stone tablets again, but this time the covenant did not include the “everlasting covenant of the holy priesthood” that the people were not prepared to receive anymore (JST Deut 10:2).

1 And the Lord said unto Moses, Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. 2 But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. (JST Ex. 34:1-2)

For the rest of Israelite history until the coming of Jesus Christ, the temple performed its functions primarily through the Aaronic priesthood, the authority to perform outward and carnal ordinances, but not the authority to bring mankind into the presence of the Father.  Christ restored what was lost through Israel’s iniquity, brought back the higher priesthood, reacquainted man with his Father, and restored the ordinances through which mankind may come once again into the presence of God.  These ordinances have been restored again today.

Here is another schematic drawing of the Tabernacle.

(To see more Tabernacle illustrations see TempleBuilders.com.)

Mosaic Tabernacle as an Aaronic Temple

Gabriel's Revelation or "Dead Sea Scroll in Stone"

The scholarly world is aflutter over the latest discovery of a 3-foot tall tablet being called “Gabriel’s Revelation,” “Hazon Gabriel,” or the “Vision of Gabriel.”  It contains 87 lines of Hebrew text written in ink on stone, and has been dated to the first century BCE.  The tablet was found near the Dead Sea in Jordan around 2000, and has been associated with the Qumran community who produced the Dead Sea Scrolls.  For this reason, it has been called a “Dead Sea scroll in stone.”  An exciting discovery, indeed.

The discussion has been primarily about a certain line of the text which tells of a messiah dying and resurrecting in three days (line 80).  Many scholars are pointing to this as evidence of a resurrection theology in existence in Judaism before the coming of Jesus Christ, therefore raising questions of the conception among some that a messianic 3-day resurrection was a uniquely novel Christian principle.  This is not news to Latter-day Saints, who already firmly believe that Christianity has been known and practiced since Adam (see Moses 5:6-8).

But I want to look at this text from a different angle than that which is making the headlines.  Since this text has been categorized as an apocalyptic text, the Greek apokálypsis meaning “lifting of the veil” or end of days, delivered from the angel Gabriel, it is likely that we should find temple imagery here too.  And we are not left wanting. 

The following bolded elements from Gabriel’s Revelation recall temple themes and elements.  The line number is on the left.  The English translation is by Israel Knohl (see link for full translation):

• 4. [ f]or th[us sa]id the Lo[rd] I have betr[oth]ed you to me, garden
• 16. …My servant David, ask of Ephraim
  17. [that he] place the sign; (this) I ask of you. For thus said
  18. the Lord of Hosts, the God of Israel, my gardens are ripe,
• 27. at the gate of Jerusalem and the gates of Judea they will re[st] for
  28. my three angels, Michael and all the others, look for
  29. your power….
• 65. Three holy ones of the world from…. [ ]
• 67. Announce him of blood, this is their chariot.
• 70. prophets. I sent to my people my three shepherds. I will say (?)
• 75. Three shepherds went out for Israel ... [ ]...
  76. If there is a priest, if there are sons of holy ones ….[ ]
• 79. from before of you the three si[g]ns three .. [ ]
• 80. In three days, live, I Gabriel com[mand] yo[u],
• 83. to me, from the three…

Here we can see several temple motifs, several are even repeated:

1. Being betrothed, or promised in marriage, i.e. Bridegroom (Matt. 25:1-13; Matt. 9:15; D&C 33:17; D&C 65:3; D&C 88:92; D&C 133:10)
2. Signs
3. Gardens
4. Gates
5. Three angels/shepherds/holy ones
6. Chariots (ascension, Merkabah)
7. Bestowal of life & resurrection

Knohl makes some interesting observations of this text.  He notes that the text is divided into two parts:

The first part describes an eschatological war: the nations of the world besiege Jerusalem, and the residents are expelled from the city in groups. This description is followed by a passage in which God sends "my servant David" to ask "Ephraim" - the Messiah Son of Joseph - to deliver a "sign." From the context, it appears that this sign heralds the coming redemption.

The second part of the Gabriel Revelation focuses on death and resurrection - and the blood of the slain. The last paragraph cites the words of the Archangel Gabriel who commands a person to return to life after three days: "By three days, live."

This seems very much in keeping with similar Egyptian religious traditions and rituals where the deities bestowed eternal life and resurrection by declaring “Life! Prosperity! Health!” upon the subject, which we’ve recently analyzed.

So far I haven’t seen any analyses from scholars about the three angels/shepherds/holy ones that are sent by God, and are repeated several times in the Hazon Gabriel text.  I’d like to see the scholars’ take on this.

In his article “‘By Three Days, Live’: Messiahs, Resurrection, and Ascent to Heaven in Hazon Gabriel,” in the Journal of Religion, Knohl gives further interesting insights.  There are two messianic figures present.  First, “my servant David” is another term for an eschatological (last days) and triumphal leader.  Second, Ephraim can represent a “suffering messianic figure” or “beloved Son of God.”  Although Knohl admits that the “nature of the sign” that God sends David to ask Ephraim to deliver or place “is not specified,” he offers his own insightful interpretation:

The "sign of the Son of Man" that will appear in heaven prior to the redemption is reminiscent of Hazon Gabriel's depiction of "Ephraim."  According to our reconstruction, in lines 16-17 God addresses David and asks him to request Ephraim to place the sign. This placing of the sign is followed by a description of the breaking of evil and the appearance of God and the angels. Hazon Gabriel is the only work known to us in which the Messiah son of Joseph places a sign heralding the advent of the salvation. The tradition of the "sign of the Son of Man" would therefore seem to be founded on the depiction of the sign of "Ephraim" in Hazon Gabriel. What, then, is the nature of this sign?

According to Hazon Gabriel, the blood of the slain is transformed into a chariot that ascends to heaven. I would therefore suggest that the sign that Ephraim is to place is that of the spilled blood, which is now revealed in heaven. The depiction of blood as a "sign" could be based on a verse in Exodus (12:13): "The blood shall be a sign for you." In light of this possibility, the "sign of the Son of Man" that is seen in heaven could well be the spilled blood of the "Son of Man." Thus, when the "sign of the Son of Man" is seen in heaven, all the tribes of the earth will mourn for the slain Messiah. It is possible that Matt. 24:29-30 is based on the tradition that is attested in Hazon Gabriel.

So the “sign” that Ephraim is asked to “place” could perhaps be symbolic of the spilled blood of the Son of Man, or Christ’s atonement and crucifixion.  This is all very meaningful to Latter-day Saints.  I will be anxious to see an LDS scholar’s perspective and study of this new Dead Sea discovery.

Temple imagery in “Gabriel’s Revelation” Discovery

This example is from 2 Enoch. This apocrypha text is a pseudepigraphon, meaning its authorship is unknown, but is considered part of ancient Jewish literature. The oldest extant manuscripts of this text are in the Slavonic language, but was probably translated from Greek. The text probably was originally written sometime during the Second Temple period (Herod’s temple), between 516 BC and 70 AD. You can read an English translation of the text at Pseudepigrapha.com (which is an LDS site).

This text is unique in its depiction of Enoch, as Wikipedia notes:

For the first time, the Enochic tradition seeks to show Enoch, not simply as a human taken to heaven and transformed into an angel, but as a celestial being exalted above the angelic world.

Researching these things opens grand vistas of something deeper going on in ancient texts, particularly the traditions of Metatron, an angel that appears in mainly Jewish mystical texts, and has been attributed to a glorification or deification of Enoch, the son of Jared:

This Enoch, whose flesh was turned to flame, his veins to fire, his eye-lashes to flashes of lightning, his eye-balls to flaming torches, and whom God placed on a throne next to the throne of glory, received after this heavenly transformation the name Metatron.

It is interesting that Enoch is glorified, receives a throne of glory, and a new name, Metatron. We will search out these things more fully in future posts. For the purposes of this post, 2 Enoch shows the beginnings or origins of a Metatron tradition in Enoch literature.

Much of the Enoch literature is apocalyptic in nature, as is this one, relating a vision or revelation. 2 Enoch is filled with imagery of Enoch’s ascension into heaven. Beginning in chapter 22, the character Enoch beholds a “tenth” heaven, and sees the Lord upon his throne, surrounded by concourses of angels in the attitude of singing and praising their God (cf. 1 Nephi 1:8):

1 On the tenth heaven, (which is called) Aravoth, I saw the appearance of the Lord's face, like iron made to glow in fire, and brought out, emitting sparks, and it burns.

2 Thus (in a moment of eternity) I saw the Lord’s face, but the Lord's face is ineffable, marvellous and very awful, and very, very terrible.

3 And who am I to tell of the Lord's unspeakable being, and of his very wonderful face? And I cannot tell the quantity of his many instructions, and various voices, the Lord’s throne (is) very great and not made with hands, nor the quantity of those standing round him, troops of Cherubim and seraphim, nor their incessant singing, nor his immutable beauty, and who shall tell of the ineffable greatness of his glory.

Enoch bows down to worship the Lord

4 And I fell prone and bowed down to the Lord, and the Lord with his lips said to me:

5 Have courage, Enoch, do not fear, arise and stand before my face into eternity.

6 And the archistratege Michael lifted me up, and led me to before the Lord's face.

Enoch is then given a promise of eternal reward:

7 And the Lord said to his servants tempting them: Let Enoch stand before my face into eternity, and the glorious ones bowed down to the Lord, and said: Let Enoch go according to Your word.

The Lord then commands Michael to anoint Enoch with oil, and invest him with garments, so that he may be made glorious:

8 And the Lord said to Michael: Go and take Enoch from out (of) his earthly garments, and anoint him with my sweet ointment, and put him into the garments of My glory.

9 And Michael did thus, as the Lord told him. He anointed me, and dressed me, and the appearance of that ointment is more than the great light, and his ointment is like sweet dew, and its smell mild, shining like the sun's ray, and I looked at myself, and (I) was like (transfigured) one of his glorious ones.

The symbolism of the temple is quite clear. This text covers the themes of ascension, deification (theosis), exaltation, anointing, investiture, the garment of priesthood, and being made like one of His glorious ones.

Enoch’s Anointing & Investiture during Ascension in 2 Enoch

The ordinances just aren’t the same. We might initially think that it is because of the sacredness of the temple that it was kept from being written about much by the ancient patriarchs. But this is not the case. Many details are given about the Tabernacle of Moses in the first books of the Bible. While there are still some similitudes in the structure of the temples, the priestly clothing, and even in the rites, if the ordinances were the same or very similar as we have them today we would find many more allusions to them. But they just aren’t there.

So where are they? The reason we don’t find them is in large part due to the fact that for the majority of the Old Testament times Israel was living under the lesser Aaronic priesthood, with its accompanying ordinances, and not the higher priesthood of Melchizedek, with its accompanying ordinances.

A reader of yesterday’s post on the apocryphal Testament of Levi commented that “I don't always know what to make of these parallels… Clearly, Levitical temple practices were not identical to modern LDS ones. Yet, there are correlations.”

You are right that the temple practices of the Levites, during the Mosaic law as we read from the Bible, were not like modern LDS ones. In fact they were quite different. The reason is because at that point Israel was living under the lesser priesthood, the Aaronic, and not the Melchizedek. Therefore, the ordinances that they performed were only pertaining to the lesser priesthood, and were outward and pertained to carnal commandments. This apostasy lasted 1200-1300 years, until the time of Christ, and is why we don’t see much of the higher ordinances in the Old Testament. Dr. Skinner points out, “Apostasy is really a function of the lack of authorized temples and associated priesthood ordinances as much as anything else”. The Old Testament writers begin with Moses and end 500 years or so before the time of Christ, precisely during the time when the House of Israel was solely under the administration of the Aaronic (and Levitical) Priesthood.

But as Dr. Andrew Skinner teaches, “the ordinances practiced by the patriarchs from Adam to Moses were administered under the authority and power of the Melchizedek Priesthood”. That means that before the time of Moses and the exodus, the ordinances of the gospel were much more like those we have today (except they also practiced animal sacrifice). Skinner informs us, “possessing the Melchizedek Priesthood, Abraham could participate in every temple ordinance available to us living today, including the sealing ordinance, which he did (D&C 132:37)”. From the temple we know that Adam also participated in all the ordinances of the gospel, including the ones we know today. We might also infer that the other ancient patriarchs Enoch, Melchizedek, Noah, Isaac, Jacob, and his twelve sons also participated in the higher ordinances of the gospel under the Melchizedek priesthood, the same as we have today.

Levi and his sons would have had all the ordinances of the temple we have today, including washings, anointings, investitures, ascension rites, coronations, etc., which is in line with the Testament of Levi that I analyzed in the post yesterday. The Testament of Levi is attributed to be from Levi, and even if that is not the case, the ordinances and rites that the author describes could easily be attributed to the time period of Levi, since at that time they had the higher priesthood and the higher ordinances of the gospel. That is a plausible reason for the many similarities and parallels that we see in that apocryphal work, and others, which correlate strongly with our current temple worship.

It was not until the time of Moses, the exodus, the golden calf, Moses going up the mountain again to bring down the lesser law, and the institution of the lesser priesthood that the ordinances changed dramatically from what we have today. It was at this time that the Levites practiced the lesser ordinances as we read about them in the Bible. Skinner notes, “The Joseph Smith Translation of Exodus 34:1 states that in addition to taking away the higher priesthood, the Lord took away his ‘holy order, and the ordinances thereof.’ Practically speaking, this means that the Mosaic Tabernacle, Solomon’s Temple, and the later Temple of Herod did not administer the full range of the priesthood ordinances (including sealings performed by Melchizedek Priesthood officiators) to Israel as a whole”. For many years, only the prophet was allowed to hold the Melchizedek Priesthood, and among those certain individuals likely received all the ordinances associated with the higher priesthood. But Israel at large, for a long time, did not participate in them.

Christ brought back, or restored, the higher priesthood of Melchizedek, the higher law, and the higher ordinances of that priesthood. The church was again as it was before the time of Moses, minus animal sacrifices after Christ’s death, and also like it is today with a fulness of the gospel. There are actually many more allusions in the New Testament to practices which closely parallel our modern-day temple experience than in the Old Testament (see this excellent list of sacred secrecy in the New Testament, and these hints at sacred ordinances). In the last verses of Luke, Christ gives the promise of an endowment to his disciples if they wait for it in Jerusalem, after which they rush back to Jerusalem and wait in the temple (Luke 24:49-53). Christ was bringing the higher ordinances back to Israel, and later opened them up for the world (the Gentiles) to participate in.

Unfortunately, the world lost the priesthood altogether and its associated ordinances shortly after the time of Christ, and there ensued another Great Apostasy. This time all priesthood and ordinances were taken from the earth, and the people knew not where to find the Lord. Amos prophesied this day:

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord:

And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. (Amos 8:11)

Many centuries later a prophet was called once again, Joseph Smith, to restore the higher priesthood of Melchizedek (and the Aaronic), the higher law, and the higher ordinances of that priesthood to us today.

Why Don’t we Find Our Modern Temple in the Old Testament?

The Testament of Levi is one of the books in the Testaments of the Twelve Patriarchs, and is an apocryphal and pseudopigraphal work so we do not know its original author or source. The Testament of Levi, as we have it today, was composed in its final form in the second century B.C. It is also considered an apocalyptic work, relating visions similar to John’s book of Revelation. Fragments of this text have also been found among the Dead Sea Scrolls, lending more credibility to them than some of the other “testaments.”

One particularly interesting passage is about Levi’s vision of his priestly ordination in heaven, including washings, anointings, and investiture:

And I saw seven men in white clothing, who were saying to me, ‘Arise, put on the vestments of the priesthood, the crown of righteousness, the oracle of understanding, the robe of truth, the breastplate of faith, the miter for the head, and the apron for prophetic power.’ Each carried one of these and put them on me and said, ‘From now on be a priest, you and all your posterity.’ The first anointed me with holy oil and gave me a staff. The second washed me with pure water, fed me by hand with bread and holy wine, and put on me a holy and glorious vestment. The third put on me something made of linen, like an ephod [apron]. The fourth placed . . . around me a girdle which was like purple. The fifth gave me a branch of rich olive wood. The sixth placed a wreath on my head. The seventh placed the priestly diadem on me and filled my hands with incense, in order that I might serve as priest for the Lord God. (Testament of Levi 8:2-10.)

Other elements of the Testament of Levi are also of interest to Latter-day Saints. The text begins with Levi at the end of his life, and he calls his children to him to give them their charge concerning the things of God:

The copy of the words of Levi, what things he appointed to his sons, according to all that they should do, and what things should befall them until the day of judgment. He was in sound health when he called them to him, for it had been shown to him that he should die. And when they were gathered together he said to them:…

This brings to mind several such familial gatherings in the scriptures, and patriarchal blessings and charges when the patriarch is close to death, including Lehi in the Book of Mormon (2 Nephi 1-4).

Levi retells a vision he had to his children. The vision opens when Levi is carried in the Spirit such that he beholds a high mountain and is instructed by an angel:

And when we were feeding our flocks in Abel-Maul, a spirit of understanding of the Lord came upon me… and I prayed to the Lord that I might be saved. Then there fell upon me a sleep, and I beheld a high mountain: this is the mountain of Aspis in Abel-Maul… And behold, the heavens were opened, and an angel of God said to me, Levi, enter.

This sounds similar to Lehi’s experience:

And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God. (1 Nephi 1:8)

It also mirrors closely Nephi’s experience being swept up by the Spirit to a “high” mountain and speaking with an angel:

For it came to pass after I had desired to know the things that my father had seen, and believing that the Lord was able to make them known unto me, as I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an exceedingly high mountain, which I never had before seen, and upon which I never had before set my foot. And the Spirit said unto me: Behold, what desirest thou? And I said: I desire to behold the things which my father saw. (1 Nephi 11:1-3; see also 1 Nephi 14:30; 1 Nephi 15:1)

And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them. (2 Nephi 4:25)

The Testament of Levi also speaks of a multitude of heavens, barriers between them, and passing between them during ascension, each heaven being brighter than the last:

And I entered from the first heaven into the second, and I saw there water hanging between the one and the other. And I saw a third heaven far brighter than those two, for there was in it a height without bounds. And I said to the angel, Wherefore is this? And the angel said to me, Marvel not at these, for thou shalt see four other heavens brighter than these, and without comparison, when thou shalt have ascended thither: because thou shalt stand near the Lord, and shalt be His minister, and shall declare His mysteries to men, and shalt proclaim concerning Him who shall redeem Israel…

What follows is a description of the different heavens, and those spirits that abide in them. It sounds very much like what we read in the revelations of D&C 76, and D&C 132, concerning those who will inherit different kingdoms of glory. It is interesting that there is a distinction between the first three heavens, and the the ones following them, always increasing in holiness until the throne of God in the holy of holies:

Hear, then, concerning the seven heavens. The lowest is for this cause more gloomy, in that it is near all the iniquities of men. The second hath fire, snow, ice, ready for the day of the ordinance of the Lord, in the righteous judgment of God: in it are all the spirits of the retributions for vengeance on the wicked. In the third are the hosts of the armies which are ordained for the day of judgment, to work vengeance on the spirits of deceit and of Beliar. And the heavens up to the fourth above these are holy, for in the highest of all dwelleth the Great Glory, in the holy of holies, far above all holiness. In the heaven next to it are the angels of the presence of the Lord, who minister and make propitiation to the Lord for all the ignorances of the righteous; and they offer to the Lord a reasonable sweet-smelling savour, and a bloodless offering. And in the heaven below this are the angels who bear the answers to the angels of the presence of the Lord. And in the heaven next to this are thrones, dominions, in which hymns are ever offered to God.

It’s also interesting to note that this passage makes a reference that the angels of one heaven will administer to the angels of the other heaven, same as we find in D&C 76:86-88:

These are they who receive not of his fulness in the eternal world, but of the Holy Spirit through the ministration of the terrestrial;

And the terrestrial through the ministration of the celestial.

And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them; for they shall be heirs of salvation.

The Testament of Levi continues to speak about becoming a son of the Most High:

Therefore the Most High hath heard thy prayer, to separate thee from iniquity, and that thou shouldest become to Him a son, and a servant, and a minister of His presence.

Levi sees the heavenly temple, and the throne of God, just as Lehi:

And the angel opened to me the gates of heaven, and I saw the holy temple, and the Most High upon a throne of glory. And He said to me, Levi, I have given thee the blessings of the priesthood until that I shall come and sojourn in the midst of Israel.

After the vision, he awakes as if asleep, and keeps the things he saw and heard sacred:

And after these things I was as it were awaked, and blessed the Most High, and the angel that intercedeth for the race of Israel, and for all the righteous… and I kept these words in my heart.

The second vision that Levi has I have already quoted some at the beginning of the post. Interestingly, this vision purportedly occurs in Bethel (Hebrew “house of God”), the same place where Levi’s father, Jacob, had a heavenly vision and a temple experience (Gen. 28:10-19). Levi also says that this vision is similar as the former vision.

This vision mentions that a “Lord” will arise and will receive a new name in connection with his coronation:

The third--a new name shall be called over Him, because He shall arise as King from Judah, and shall establish a new priesthood, after the fashion of the Gentiles, to all the Gentiles.

This vision was also kept sacred:

And when I awoke, I understood that this thing was like unto the former. And I hid this also in my heart, and told it not to any man upon the earth.

The visions Levi had are considered the law of the Lord:

And we came to Hebron to dwell there, and Isaac called me continually to put me in remembrance of the law of the Lord, even as the angel of God showed to me. And he taught me the law of the priesthood, of sacrifices, whole burnt-offerings, first-fruits, free-will offerings, thank-offerings.

Washings are mentioned again in instructions from his father, Jacob, in connection with entering sacred places and offering sacrifice:

And before entering into the holy place, bathe; and when thou offerest the sacrifice, wash; and again when thou finishest the sacrifice, wash.

Having thus instructed his children upon his death bed Levi has a clear conscience, similar to other patriarchal charges in the scriptures (Mosiah 2:15, 27; D&C 135:4):

Now, therefore, observe whatsoever I command you, children; for whatsoever things I have heard from my fathers I have made known to you. I am clear from all your ungodliness and transgression…

Those that so obey the law of God are to become kings, along with other ancient patriarchs:

If a man teach these things and do them, he shall be enthroned with kings, as was also Joseph our brother.

Levi predicts apostasy among his covenant posterity:

Therefore the temple which the Lord shall choose shall be desolate in uncleanness, and ye shall be captives throughout all nations, and ye shall be an abomination among them, and ye shall receive reproach and everlasting shame from the righteous judgment of God; and all who see you shall flee from you… And now I have learnt in the book of Enoch that for seventy weeks will ye go astray, and will profane the priesthood, and pollute the sacrifices, and corrupt the law, and set at nought the words of the prophets. In perverseness ye will persecute righteous men, and hate the godly; the words of the faithful will ye abhor, and the man who reneweth the law in the power of the Most High will ye call a deceiver; and at last, as ye suppose, ye will slay Him, not understanding His resurrection, wickedly taking upon your own heads the innocent blood. Because of Him shall your holy places be desolate, polluted even to the ground, and ye shall have no place that is clean; but ye shall be among the Gentiles a curse and a dispersion, until He shall again look upon you, and in pity shall take you to Himself through faith and water.

A restoration of priesthood keys to multiple priests and of the house of the Lord is foretold:

And because ye have heard concerning the seventy weeks, hear also concerning the priesthood; for in each jubilee there shall be a priesthood. In the first jubilee, the first who is anointed into the priesthood shall be great, and shall speak to God as to a Father; and his priesthood shall be filled with the fear of the Lord, and in the day of his gladness shall he arise for the salvation of the world. In the second jubilee, he that is anointed shall be conceived in the sorrow of beloved ones; and his priesthood shall be honoured, and shall be glorified among all. And the third priest shall be held fast in sorrow; and the fourth shall be in grief, because unrighteousness shall be laid upon him exceedingly, and all Israel shall hate each one his neighbour. The fifth shall be held fast in darkness, likewise also the sixth and the seventh. And in the seventh there shall be such pollution as I am not able to express, before the Lord and men, for they shall know it who do these things. Therefore shall they be in captivity and for a prey, and their land and their substance shall be destroyed. And in the fifth week they shall return into their desolate country, and shall renew the house of the Lord. And in the seventh week shall come the priests, worshippers of idols, contentious, lovers of money, proud, lawless, lascivious, abusers of children and beasts…

And after their punishment shall have come from the Lord, then will the Lord raise up to the priesthood a new Priest, to whom all the words of the Lord shall be revealed; and He shall execute a judgment of truth upon the earth, in the fulness of days.

A millenial day is also foretold:

The heavens shall rejoice in His days, and the earth shall be glad, and the clouds shall be joyful, and the knowledge of the Lord shall be poured forth upon the earth, as the water of seas; and the angels of the glory of the presence of the Lord shall be glad in Him. The heavens shall be opened, and from the temple of glory shall the sanctification come upon Him with the Father's voice, as from Abraham the father of Isaac. And the glory of the Most High shall be uttered over Him, and the spirit of understanding and of sanctification shall rest upon Him in the water.

The gates of paradise are opened, the saints will partake of the tree of life, and Satan is bound:

And He shall open the gates of paradise, and shall remove the threatening sword against Adam; and He shall give to His saints to eat from the tree of life, and the spirit of holiness shall be on them. And Beliar shall be bound by Him, and He shall give power to His children to tread upon the evil spirits.

The Two Ways are explained (2 Ne. 2:27; 2 Ne. 10:23), and witnesses are proclaimed:

And now, my children, ye have heard all; choose therefore for yourselves either the darkness or the light, either the law of the Lord or the works of Beliar. And we answered our father, saying, Before the Lord will we walk according to His law. And our father said, The Lord is witness, and His angels are witnesses, and I am witness, and ye are witnesses, concerning the word of your mouth. And we said, We are witnesses.

The Testament of Levi is a very interesting read. I believe most of the prophesies are generally considered by scholars to be attributed to the meridian of time, the coming of Jesus Christ, his restoration of the keys of the priesthood, etc. But there are also some parts which seem to allude to the great apostasy, the restoration of the gospel in the last days, the coming of the prophet Joseph Smith, the restoration of the priesthood keys once more, and the establishment of temples again upon the earth.

Priestly Initiations in the Testament of Levi

Ancient Crowns: (left to right) Assyrian (Sennacherib), Assyrian (Sardanapalus III), Syrian (Tigrames), Assyrian (Nineveh), Persian (Persepolis). From www.bible-history.com/sketches/ancient/crowns.html

There is an interesting passage, of many, in Matthew Brown’s study of the temple, The Gate of Heaven, that caught my attention with regard to ancient crowns:

It is not known exactly what type of crown was worn by the Israelite kings, but we do know that the high priest of the temple wore a crown of pure gold. A single cord, string, or line (pathil) was used to secure the golden crown of the high priest onto the front of his white linen headress (see Exodus 28:36-38; Leviticus 8:9). This particular cord was dyed blue (see Exodus 28:36-37), suggesting by its color that it was symbolic or royal or heavenly status. It is presumed that this cord was tied off at the back of the head and its excess end or ends hung down freely. Perhaps a parallel can be seen in the long, decorated ribbons or lappets that are so often depicted hanging from the back or sides of the crowns that were worn by the ancient kings of Assyria, Egypt, and other Near Eastern nations.

Brown adds a detail about these crowns in a fascinating note taken from Spencer J. Palmer’s book Deity and Death:

The kings of India participated in a ceremony called the rajasuya in order that they might obtain access to heaven. “The rajasuya is without doubt an ascension ritually accomplished. The very first element of it is the prayaniya, a term which translates into ‘ascension’ . . . The king is clothed in sacred garments (‘The garment is connected with all the gods,’ says an ancient text); the garments are said to be marked in special ways, representative of the ceremony undertaken by the king. The garment consists of several parts, one of which is worn on the head (Widengren’s crown), the ends of which are tied into the upper garment. Throughout the ritual the king is called by the name of the various gods whom he is impersonating. He is taken back into primordial time and performs the same functions symbolically which the gods and the first king did at that time, by virtue of which they obtained heaven…”

I was curious what a “lappet” was. Wikipedia’s definition:

A lappet is a decorative flap or fold in a ceremonial headdress or garment… They remain strongly associated with religion. A bishop’s mitre has two lappets (infulæ) sewn to the back of it. The most famous usage of lappets occurs on the Papal Tiara.

Crowns with Strings, Ribbons, & Lappets