Responding to Isaac Hess's Interview on the Lila Rose Show ​

 

Responding to Isaac Hess's Interview on the Lila Rose Show ​

Midrash to Ecclesiastes 12:5 on the Righteous Not "Tasting" Death (cf. Matthew 16:28)

  

Kohelet Rabbah 12:5:1

 

“They will also fear heights, there will be obstacles on the way, the almond tree will blossom, the grasshopper will be burdened, the caper berry will fail. For the man goes to his eternal home, and the mourners will circle in the streets” (Ecclesiastes 12:5).

“They will also fear heights” – An elderly man, when they would call him to a place , he says to them: ‘Are there thorns there? Are there ascents there? Are there descents there? “There will be obstacles [ḥatḥatim] on the way” – Rabbi Abba bar Kahana and Rabbi Levi: One said: The fear [ḥititei] of the way descends upon him, [so that he says:] Shall I go or shall I not go; and he [eventually] says: I shall not go. The other said: He begins delineating subdivisions along the route. He says: Until this street, until this place, I am able to go, but until that place I am unable to go.

“The almond tree will blossom” – Rabbi Levi said: This is the nut-sized bone at the top of the spinal column. Hadrian, may his bones be crushed and his name expunged, asked Rabbi Yehoshua ben Ḥananya; he said to him: ‘From where does a person blossom in the future?’ He said to him: ‘From the nut-sized bone at the top of the spinal column.’ [Hadrian] said to him: ‘Show me.’ What did [Rabbi Yehoshua] do? He brought him the nut-sized bone at the top of the spinal column. He placed it in water, but it did not dissolve; in fire, but it did not burn; in a mill, but it was not ground. He placed in on an anvil and struck it with a hammer. The anvil split, the hammer split, but it was to no avail.

“The grasshopper will be burdened” – these are one’s ankles. “The caper berry will fail” – this is the desire that sustains peace between a man and his wife; it will cease. Rabbi Shimon ben Ḥalafta was accustomed to ascending to our Rabbi. When he grew old, he was unable to do so. One time, he ascended. Our Rabbi said to him: ‘Why have we been privileged to see the radiant countenance of the rabbi today?’ He said to him: ‘The distant have become close, the close have become distant, two have become three, and what sustains peace has ceased.’

“For the man goes to his eternal home” – it is not written here, “to the eternal home,” but rather, “his eternal home.” Reish Lakish said: [This is analogous] to a king who entered a province, accompanied by dukes, governors, and military commanders. Although all of them enter through one gate, each and every one stays in a place corresponding to his status. So too, although all taste the taste of death, each and every one has a world in and of himself. “And the mourners will circle in the streets” – these are the worms. (source)

 

Craig R. Koester on Hebrews 2:14

  

he might destroy. The verb katargein can mean depriving something of its power (Rom 3:31; Eph 2:15) or destroying it (1 Cor 6:13). Since Hebrews assumes that evil and death remain (Heb 3:12; 9:27), the sense is that the destruction of death and the devil has begun but is not yet complete. The gospels associate Jesus’ conflict with the devil with exorcisms (Mark 3:26; cf. Matt 12:26; Luke 10:18; 11:18), but Hebrews stresses the conflict that took place in Jesus’ death and resurrection (cf. John 12:31–32; 14:30–31; 1 John 3:8). Other NT writings look for the destruction of the devil and death at the end of time (Rev 12:7–8; 20:1–3, 10; 1 Cor 5:5; 15:24–26; 2 Tim 1:10; cf. T. Mos. 10:1; T. Levi 18:12).

 

the devil. The term diabolos was used by the LXX for the Hebrew sātan, which means “accuser” or “slanderer.” The devil, as a personification of evil, is rare in the OT but more common in later Jewish writings (W. Foerster and G. von Rad, TDNT 2.72–81). Two aspects of the devil’s work should be noted: (a) Agent of death. The serpent that lured Adam and Eve into sin and separation from the tree of life was later identified with Satan (Wis 2:23–24; cf. Rev 12:9; John 8:44; 13:2, 27). Hebrews does not speculate on the origins of death, but focuses on the devil’s power to intimidate people with it. (b) Tempter. The devil may “test” people by inflicting suffering upon them, as in the case of Job and others (Job 1–2; Wis 2:17–20, 24; 1 Pet 5:8; Rev 2:10). The devil may also “tempt” people by making sin seem attractive (Matt 4:1; Mark 1:13; Luke 4:2, 13; 1 Cor 7:5); therefore, he could be called “the tempter” (Matt 4:3; 1 Thess 3:5; cf. 2:18; 1 Cor 7:5). When people sin, they fall prey to the devil’s wiles (Eph 4:27; 1 Tim 3:7; 2 Tim 2:26; 1 John 3:8). (Craig R. Koester, Hebrews: A New Translation with Introduction and Commentary [AYB 36; New Haven: Yale University Press, 2008], 231)

 

 

Testament of Moses 10:1:

 

And then His kingdom shall appear throughout all His creation. And then Satan shall be no more, and sorrow shall depart with him.

 

Testament of Levi 18:12:

 

And Beliar shall be bound by him, and he shall give power to His children to tread upon the evil spirits.

 

William Bright (Anglican; 1824–1901) on Early Christian Baptismal Prayers

  

BAPTISMAL PRAYERS.

 

O God, Who restorest human nature to a higher than its original dignity, look on the ineffable mystery of Thy loving-kindness; and in those whom Thou hast been pleased to renew by the mysteries of regeneration, preserve the gifts of Thy perpetual grace and blessing; through Jesus Christ our Lord. (Gelasian)

 

O God, Who openest the entrance of the kingdom of heaven to those only who are born again of Water and the Holy Spirit, increase evermore on Thy servants the gifts of Thy grace; that they who have been cleansed from all sins, may not be defrauded of any promises; through our Lord Jesus Christ. (Ibid.)

 

O God, Who hast renewed in the Font of Baptism those that believe in Thee, vouchsafe to the regenerate in Christ such preserving grace, that they may not lose the grace of Thy benediction by any incursion of error; through the same Jesus Christ our Lord. (Ibid.)

 

 

O God, Who restorest us unto eternal life by Christ's Resurrection, fulfil the ineffable mystery of Thy loving-kindness; that when our Saviour shall come in His majesty, as Thou hast made us to be regenerated in Baptism, so Thou mayest make us to be clothed with a blessed immortality; through the same our Lord Jesus Christ. (Gelasian)

 

O God, by Whom redemption cometh to us, and adoption is bestowed, look upon the works of Thy mercy; that unto those who are regenerated in Christ may be vouchsafed both an eternal inheritance and a true freedom; through the same Jesus Christ our Lord. (Ibid.)

 

Almighty and everlasting God, bring us to the fellowship of heavenly joys; that Thou mayest vouchsafe an entrance into Thy kingdom to those that are born again of the Holy Ghost, and that the lowly flock may reach that place whither the mighty Shepherd hath gone before; through the same Jesus Christ our Lord. (Ibid.)

 

Hear us, O Almighty God; and as Thou hast bestowed on Thy family the perfect grace of Baptism, so do Thou dispose their hearts to the attainment of eternal bliss; through Jesus Christ our Lord. (Ibid.)

 

O God, Who by the Baptism of Thine Only-begotten Son hast been pleased to sanctify the streams of water; grant that we who are born again of Water and the Spirit may attain an entrance into eternal joys; through the same Jesus Christ our Lord. (Gregorian, as edited by Pamelius)

 

May Thy servants, O Lord, who have been called to Thy grace, be unceasingly protected by Thy help; that they who have been regenerated in divine Baptism, may never be plucked away from the power of Thy kingdom; through Jesus Christ our Lord. (Gothic)

 

O God. by Whom redemption and adoption are bestowed upon us, raise up unto Thyself the hearts of Thy believing people; that all who have been regenerated in holy Baptism may apprehend in their minds what they have received in mysteries; through Jesus Christ our Lord. (Old Gallican Missal)

 

O Lord God Almighty, Who hast commanded Thy servants to be born again of Water and the Holy Ghost, preserve in them the holy Baptism which they have received, and be pleased to perfect it unto the hallowing of Thy Name; that Thy grace may ever increase upon them, and that what they have already received by Thy gift, they may guard by integrity of life. (Gallican Sacramentary)

 

O God, Who hast bestowed on Thy servant by holy Baptism redemption from his sins, and the life of regeneration; do Thou, O Lord God, grant the brightness of Thy face to shine for ever on his heart. Preserve the shield of his faith safe from the lying-in-wait of the adversaries; the robe of incorruption, which he has put on, clean and unpolluted; and the spiritual seal of grace untouched and inviolate; Thou being reconciled to him and us, according to the multitude of Thy mercies; for blessed and glorified is Thy venerable and majestic Name of Father, Son, and Holy Spirit, now and ever, and unto ages of ages. Amen. (From the Baptismal Rites of the Eastern Church)

 

O Lord our God, our Master, Who by the font of Baptism dost illuminate the baptized with heavenly radiance, Who hast vouchsafed to Thy servant, (recently illuminated,) by Water and the Spirit, remission of his sins, voluntary and involuntary; lay Thy mighty hand upon him, and protect him with the power of Thy goodness; preserve him from losing the earnest of glory, and be pleased to bring him to eternal life and to Thy good pleasure;--for Thou art our sanctification, and to Thee we render glory, Father, Son, and Holy Ghost, now and ever, and unto the ages of ages. Amen. (From the Baptismal Rites of the Eastern Church)

 

Him who hath put on Christ our God, do Thou preserve, as an invincible wrestler, against the vain assaults of his adversaries and ours; and grant that all they who are adorned with the incorruptible crown may be victorious even unto the end;--for it is Thine to pity and to save, and to Thee we render glory, with Thine unbegotten Father, and Thy most holy, good, and life-giving Spirit, now and ever, and unto the ages of ages. Amen. (Ibid.) (William Bright, Ancient Collects and Other Prayers, Selected for Devotional Use From Various Rituals, With An Appendix on the Collects in the Prayer-Book [3d ed.; Oxford: J H. and Jas. Parker, 1864], 159-63)

 

 

As Bright noted:

 

These prayers, which strikingly illustrate our Baptismal Offices, clearly assert two things; 1. the reality of Baptismal Regeneration; 2. the necessity of post-baptismal growth in grace. (Ibid., 164 n. a)

 

Robert Clifton Robinson (Protestant) on John 1:1c

Although the book was, to be blunt, a joke, we do have this admission from Robinson (while attempting to defend a [Western/Latin] model of the Trinity):  

This structure communicates quality (what the Word is), not identity (the Word is not all of God). The Word shares the essence of deity, not merely a divine rank. (Robert Clifton Robinson, 200 or 2,000: Why Do We Need a 200-Year-Old Mormon Religion Instead of 2,000-Year-Old New Testament Christianity? [Teach the Word Publishing, Inc., 2025], 280)

 

The Lie Told to Us About Our History | Ancient Greece

 

The Lie Told to Us About Our History | Ancient Greece

Note on Deuteronomy 25:19 Concerning "Remembrance" and "Name"

  

Therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shall not forget it. (Deut 25:19)

 

While reading Alter’s commentary on Deut 25:19, I came across the following note that might shed some light on the promise in D&C 117:12 that Oliver Granger’s name “shall be had in sacred remembrance from generation to generation, forever and ever”:

 

 

you shall wipe out the remembrance of Amalek. The noun zekher which is also used in the parallel verse in Exodus 17:14, means “name” but derives from the root meaning “remembrance.” Etymologically, a name is the remembrance a man leaves after him, and zekher, “remembrance,” is strongly linked with zakhar, “male.” (Compare the necessity of male offspring to prevent a name from being wiped out in the levirate marriage.) But it is important to retain the idea of remembering in translation because the writer is pointedly playing with “remembrance . . . do not forget.” (Robert Alter, The Hebrew Bible, 3 vols. [New York: W. W. Norton & Company, 2019], 1:704, emphasis oin bold added)

 

 

Lexical Sources:

 

זֵכֶר: זכר; Sec. ζεχρ; MHb., Arb. ḏikr; Akk. zikru/siqru utterance, mention, name, vow: cs. id.: זִכְרִי, זִכְרֶֽךָ: —1. mention (of a name): of Amalek Ex 17:14 Dt 25:19, Israel 32:26, the vine Hos 14:8 (text ?), affliction cj. Lam 3:19, the dead ones Is 26:14 Qoh 9:5, overthrown cities Ps 9:7, the evildoers 34:17 109:15, the righteous 112:6, the pious Pr 10:7, the impious Jb 18:17, Purim Est 9:28, cj. לְזֵכֶר בָּהֶם Jr 17:2 (Diringer 204f); עָשָׂה זֵ׳ לְ׳ God causes (his wonderful works) to be remembered Ps 111:4; —2. the mention and invocation of God in liturgies, Arb. ḏikr, Ex 3:15 Is 26:8 Hos 12:6 Ps 6:6 (the dead do not know it) 30:5 and 97:12 (זֵ׳ קָדְשׁוֹ) 102:13 135:13 145:7 (rd. רָב־טוּבְךָ). † (HALOT)

 

 

זֵ֫כֶר I _23.10.8 n.m. remembrance—cstr. זֵ֫כֶר; sf. זִכְרִי, זִכְרְךָ (זִכְרֶֽךָ, Q זכרכה), זִכְרָם, זִכְרָם—(act of) remembrance; memory (i.e. what is remembered about someone or something), memorial, of remembrance, etc. of Y. Ex 3:15 (‖ שֵׁם name) Is 26:8 (‖ שֵׁם) Ps 6:6; 30:5; 97:12; 102:13; 135:13 (‖ שֵׁם) 145:7; Ho 12:6; Ps 111:4 GnzPs 4₁₀ 1QM 13₈; 11QPs^a 22₂, of human beings Dt 32:26; Jr 17:2 (if em.; see Prep.) Ho 14:8; Ps 109:15; Si 10:17; 4QJub^df 21₂₂ (‖ שֵׁם) 4Q416 2.3₇, specif. of evil persons Ps 9:7; 34:17; Jb 18:17 (+ שֵׁם) Si 47:23, specif. of good persons Ps 112:6; Pr 10:7 (+ שֵׁם) Si 44:9, 13(B) 46:11, specif. of Amalek Ex 17:14; Dt 25:19; 4QpGen^a 1.4₂, Josiah Si 49:1, Moses Si 45:1, Nehemiah Si 49:13, of the dead Is 26:14; Ec 9:5; Si 38:20, 23, of death Si 41:1(M), of affliction Lm 3:19 (if em.; see Nom. Cl.), of days of Purim Est 9:28. (The Dictionary of Classical Hebrew, ed. David J. A. Clines, 8 vols. [Sheffield: Sheffield Academic Press. 1996], 3:111)

 

 

V. zēkher, “Memory.” The noun zēkher, “memory,” occurs 23 times in the OT. Here, too, theological usage predominates. In a secular sense, Hos. 14:8(7) states that Israel will have a memory like the wine of Lebanon, but this fame is God’s work. It is likewise God’s doing that the “memory of the righteous” is a blessing (Prov. 10:7) and that the righteous are promised “eternal memory” (Ps. 112:6). Est. 9:28 decrees that the days of Purim be kept in everlasting memory, referring at least to a religious observance.

 

More frequently, something is being said about blotting out a memory. God cuts off the remembrance of evildoers (Ps. 34:17[16]) and enemies (Ps. 9:7[6]) from the earth. He could even blot out the memory of his own people, were it not for fear of the scorn of his enemies (Dt. 32:26). According to Ex. 17:14, the remembrance of Amalek is to be blotted out by Israel (likewise Dt. 25:19). In Ps. 109:15, the psalmist prays in his curse that God may make the memory of the wicked be cut off from the earth. In Job 18:17, too, the memory of the wicked perishes from the earth. It is clear that these passages refer to death and annihilation, just as Eccl. 9:5 says that the memory of the dead is forgotten among men. In Job 18:17 and Prov. 10:7, we read not only that the memory of the wicked is blotted out, but that they will no longer have a name (→ שׁם shēm). Denial of remembrance after physical death likewise denies the wicked any posthumous fame. His perishing as though he had never been is ascribed to God. It can be inferred conversely that remembrance means more than being recalled by name and acknowledged: it is seen as being somehow identical with existence before and through God. (H. Eising, “זָכַר,” in TDOT 4:76)