Post 37. Epilogue, Appendix, and Credits for Inspired Sources and Man's Destiny, Volume I (The Creation, Volume I)

                                                   
                                                    Epilogue

 
The First and Fundamental Operation of Mystical Technology

As we have seen, the first and fundamental operation of mystical technology is the one referred to in The Creation as mystical particle transfer.  By means of this operation, mystical particles are transferred from the mystical realm to the matter universe of the material realm.  By means of this operation, planetary civilizations are spared from becoming crisis civilizations and, instead, become advanced civilizations.  And by means of this operation, man will take the first steps that will transform his planetary civilization to an advanced interstellar civilization.  An advanced interstellar civilization, such as this, will be necessary if man is to be prepared, technologically, for the end of the present age and the beginning of the future age.  In The Creation, the latter, as we have seen, is considered equivalent to "the age to come" in Christian eschatology (Mt. 12:31-32). 

It seems that man, in his spiritual and technological development, has arrived at a crucial time in his history.  According to the theory of the development of civilizations in galaxies, man’s planetary civilization must now either discover mystical technology and become an advanced civilization or, failing to do so, become a crisis civilization.  Without studying the inspired sources and the symbolism that is present in them concerning the mystical realm, mystical technology, and the four primary mystical particles associated with that technology, it is unlikely that man will discover mystical technology any time in the near future. However, the time apparently has arrived, when the Creator desires man to discover this technology.  Therefore, it should be expected that there will be some members of mankind, who will develop an interest in the symbolism of inspired sources and discover mystical technology.   As we saw in Chapter 2, one purpose of mystical technology is to transform a planetary civilization based on material technology, such as man’s present civilization, to an advanced civilization based on mystical technology.  After this, the transformation of man’s future advanced civilization to an advanced interstellar civilization, also based on mystical technology, should follow. 

All operations of mystical technology employed by the living entities of advanced civilizations and advanced interstellar civilizations, as we have seen, are derived from the fundamental operation of mystical technology that is referred to in The Creation as mystical particle transfer.  The transfer of mystical particles from the mystical realm to the matter universe of the material realm involves the use of an apparatus designed to do this.  As we have seen, this apparatus is usually depicted in inspired sources as three portable instruments.  These are referred to in The Creation as the helmet, the breastplate and the sword.  And the operator of these instruments is referred to as a mystical particle transfer operator.  Although these instruments must be employed by one who is proficient in their use, the operation of these instruments cannot be too difficult to master.  If the Aurignacian and Magdalenian people, involved in transfer activity many millennia ago, mastered their use, then modern man should have no difficulty mastering their use, either.  But first he must in some way obtain these instruments.  More to the point, the Creator must decide when the time is appropriate for man to discover these instruments, and then lead him to a secret location on earth, where they may be found.  

Therefore, it is possible that modern man will discover these instruments in much the same way that primitive man discovered them.  The living entities of an advanced interstellar civilization may simply leave these instruments at some location for man to find, and just as primitive man found a use and purpose for the instruments after they discovered them, modern man, it is believed, will do likewise. What use and purpose modern man will find for the instruments of mystical particle transfer was discussed in all seven chapters of this book, and will be discussed further in other volumes of The Creation.  However, the key to discovering these instruments may lie in man's ability to correctly interpret the symbolism of inspired sources (particularly with regard to the secret places on earth where these instruments may be hidden) and act upon that knowledge with the right motives in mind.   When man learns to do this, he will begin to discover these instruments and use them in the operation of mystical technology referred to in The Creation as mystical particle transfer.    

The Creator, as we have seen, has an abiding interest in the transformation of man’s present planetary civilization to an advanced civilization, and eventually, to an advanced interstellar civilization.  Therefore, it is assumed that he will empower those, who, with the right motives in mind, seek this transformation.   He will lead them to the discoveries-both conceptual and empirical-that will bring about the realization of the amazing destiny of man.  Just as there was a time most fitting for the Creator to reveal to man the existence of inspired sources, there may also be a time most fitting for the Creator to reveal to man the existence of the instruments of mystical particle transfer and the operations of mystical technology made possible through their use.  That time, it is believed, has arrived.  

 

 

           

               Appendix

 
A Tentative List of Titles of the Seven Volumes That Comprise

                             The Creation:  Its Infinite Features and Finite Realms

Volume I            The Mystery of Inspired Sources and Their Significance to Man

Volume II           The Material and Mystical Pathways of a Person of the Magdalenian
                           Culture Involved in Transfer Activity 

Volume III           The Advanced Civilization of Atlantis, Advanced Interstellar Civilizations,
                            and Their Relationship to One Another and Man

Volume IV          The Infinite Features and Finite Realms of the Creation, and the Life That
                           Dwells Therein

Volume V            Mystical Technology 1:  Advanced Planetary and Stellar  Spaceship
                            Design and Operation

Volume VI           Mystical Technology 2:  Advanced Interstellar Spaceship Design and
                            Operation

Volume VII           Mystical Technology 3:  Advanced Spaceship Travel Involving the Use of
                             Wormholes and Black/Brown Holes
                      








                                                             Credits


A note concerning the Credits:  The Credits appear at he end of each post of this blog (where applicable), and list only those works that appear or are mentioned in the posts to which they pertain.  The beginning of each chapter marks the beginning of a sequence of note numbers that comprise the chapter.  The note numbers are listed numerically at the end of each post (where applicable), followed by information concerning the work that is being referenced.


             







 



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Post 36. The Inspired Source, "Jewish High Priest" (Figure 22), and Symbolism Pertaining to the Existence of a Grottobase Located Beneath the Surface of the Earth at Baja California, Mexico (The Creation, Volume I: Chapter 7, Subhead 7)

The Inspired Source, “Jewish High Priest” (Figure 22), and Symbolism Pertaining to the Existence of a Grottobase Located Beneath the Surface of the Earth at Baja California, Mexico (Post 36. CVIC7S7)

We shall now address an anomalous feature present in the inspired source, “Jewish High Priest” (Figure 22), that, like a door to another world, reveals a symbolism that is fantastic and incredible.  The anomalous feature, referred to above, occupies an area in the inspired source that lies between the left side of the right arm of the high priest and the right side of the trunk of that person. 

It can be seen that the area, referred to above, is vertical and has a long narrow shape. It has no notable features except those associated with the rough outline of its perimeter.  If one studies this anomalous feature carefully, he may arrive at the conclusion that it resembles the peninsula of Baja California, Mexico, as the latter would appear if viewed from high above the earth.  And this conclusion, it is believed, is correct.  In this regard, the top of this anomalous feature symbolizes the northern part of the peninsula, and the bottom of this anomalous feature symbolizes the southern part of the peninsula.  It may be noted that the thumb of the right hand of the high priest is located at the part of the anomalous feature that corresponds to the southern end of the peninsula.  Here, the three chains associated with the incense burner converge, also.  The symbolism of these chains, in association with the incense burner and the incense vapor, were discussed previously in the context of the three persons of the Triune Godhead.  However, in this context, the three chains, the incense burner, and the incense vapor symbolize something completely different.

 Figure 22.  The inspired source, "Jewish

High Priest" (Figure 22), and alignments

A, B, C, D, and E.  Click on the picture to

enlarge.

 

Figure 23.  The inspired source "Jewish

High Priest" (Figure 23), which is the same

inspired source that is depicted in Figures

11, 12, 22, 25, and 26, with alignments not

drawn for better viewing of the features of

the inspired source.  Click on the picture
to enlarge.

However, before discussing these three chains in this new context, let us first discuss the symbolism that is associated with the end of the right thumb of the high priest.  The end of the right thumb of the high priest, it is believed, symbolizes a grottobase of an advanced interstellar civilization that is located beneath the surface of the earth at the southern end of Baja California, Mexico.  Here, at the end of the right thumb of the high priest, the three chains converge.  The three chains can be viewed in several symbolic contexts.  In one context, the three chains attached to the incense burner enable the latter to be elevated above the ground.  The incense burner, therefore, is capable of moving above the surface of the ground as the high priest (who is holding the three chains in his right hand) directs.  In this context, the incense burner could be viewed, symbolically, as a spaceship under the control of the high priest.  If however, in place of the high priest, his symbolic counterpart, that is, a mystical particle transfer operator, is substituted, it is not difficult to view the incense burner and its three chains, symbolically, as a spaceship under the control of a mystical particle transfer operator.

In another context, it may be noted that the three chains that are attached to the incense burner all converge at the end of the right thumb of the high priest.  This may symbolize that the spaceship, referred to above, is based at a grottobase located beneath the surface of the earth at the southern end of the Baja California peninsula. However, even assuming that this symbolism and the knowledge conveyed by it is correct, this knowledge would not be very useful to man unless it were possible for members of mankind to descend into the interior of the earth at the southern end of the Baja California peninsula and discover this grottobase.  In The Creation, the view taken is that the Creator will give man the opportunity to do just that.  After entering the interior of the earth, presumably, by means of the mystical pathway, it is possible that these explorers may find a spaceship, such as the one referred to above, and by means of this spaceship travel to the grottobase in relative safety.  The latter, of course, would be located at a much greater depth within the earth.  However, an excavated tunnel through this subterranean world would make this journey possible. 

As we have seen in Chapter 1, a mystical pathway is believed to have existed in the past that enabled members of mankind, involved in transfer activity, to travel through the interior of the earth and arrive at a grottobase that marked the end of their journey.  These people, it is believed, were then received as friends by the living entities of the advanced interstellar civilization that dwelt at the grottobase.  This pattern of activity may also apply to members of mankind, who attempt to discover the grottobase located beneath the surface of the earth at the southern end of the Baja California peninsula.  The members of mankind involved in transfer activity, it is believed, were made associate members of the advanced interstellar civilization that received them.  However, it is not known, for certain, if this also will happen when the members of mankind, referred to above, arrive at this grottobase.  Few inspired sources reveal what followed when members of mankind involved in transfer activity arrived at their destination.  However, in the inspired source, “Jewish High Priest” (Figure 22), the symbolism of this inspired source does appear to reveal what will follow after members of mankind arrive at this grottobase. 

It appears that they will be given the opportunity to initiate another journey, and possibly two more after that.  These journeys are symbolized by the three chains of the incense burner that converge at the end of the right thumb of the high priest. It may be recalled that the end of the right thumb of the high priest is believed to symbolize the grottobase, located at the southern end of the Baja California peninsula.  Therefore, the place of origin of these journeys is assumed to be this grottobase, also.  Each chain, in this context, is believed to symbolize a journey.  And because the there are three chains, this, apparently, means there are three journeys.  In addition, because the three chains are attached to the incense burner, and the latter, in this context, is believed to symbolize a spaceship, it is probable that all three journeys taken by these members of mankind will involve a spaceship.   It is even possible that the spaceship used on one or more of these journeys may be the same one that the explorers will discover and learn to operate during their journey on the mystical pathway to the grottobase.

The first of the three journeys is symbolized by the chain designated alignment A.  It should be noted that, in this context, this chain can be viewed as beginning at the right thumb of the high priest and terminating at the round feature located on the incense burner to which the chain is attached.  This journey is believed to originate at the grottobase located at the southern end of the Baja California peninsula and terminate at Socorro Island, which is located about 300 miles south-southwest of the southern end of the Baja California peninsula.  At first, it may appear that the spaceship may be capable of making this journey by way of a tunnel excavated within the oceanic crust between these two locations.  However, the oceanic crust of the earth’s lithosphere is relatively thin (3 miles) compared to the continental crust (20 miles).  Therefore, it is assumed that no excavated tunnel exists here, and the journey will be accomplished by either the spaceship flying over the surface of the ocean in a way typical of a spaceship, or through the ocean depths in a way typical of a submarine.  Presumably, facilities presently exist at the grottobase that will enable a spaceship or a submarine to transfer from a subterranean environment to a submarine environment, and vice versa.  What the explorers will discover when they arrive at Socorro Island is not known.

On April 24, 1964 at Socorro, New Mexico, U.S.A., a small egg-shaped spaceship was reportedly seen by Socorro police officer L. Zamora.  When first sighted by officer Zamora, the spaceship had already landed, and was resting on its landing legs. As officer Zamora approached the spaceship in his patrol car, he reportedly saw two small, man-like living entities outside the spaceship.  When the latter saw officer Zamora approaching, they quickly entered the spaceship and the latter, accompanied by fire and smoke, lifted off the ground and departed.  After this, the spaceship appears to have assumed a south-southwesterly course, and was soon out of sight.  It may be of interest to note that a south-southwesterly course would have taken the spaceship to the vicinity of Socorro Island.  However, it is not known if this was the destination of the spaceship because the latter was not sighted again after leaving Socorro, New Mexico.  It may be of interest to note, also, that if a straight line is drawn on a map from Socorro, New Mexico to Socorro Island, it intersects the southern end of the Baja California peninsula, where, it is believed, a grottobase exists beneath the surface of the earth.  The spaceship left evidence of its landing in the form of depressions in the soil caused by its landing legs and scorched vegetation caused by the heat of the fire that accompanied its departure.  Because of the physical evidence left by the spaceship, the Socorro, New Mexico UFO sighting was thoroughly studied by many UFO investigators, including J. Hynek of project Blue Book.

It is not known why this spaceship landed at Socorro, New Mexico in 1964.  Nevertheless, it probably is no coincidence that the place of the sighting of this spaceship was Socorro, New Mexico; the course of the spaceship, after departure, was south-southwest in the direction of Socorro Island; and the inspired source, “Jewish High Priest” (Figure 22), indicates that Socorro Island may be the destination of one of the journeys that will be undertaken by members of mankind after they arrive at the grottobase, mentioned above.   Perhaps, the living entities dwelling at this grottobase wished to provide man with clues concerning the UFO phenomenon that was taking place at that time, and what this may mean to the future of man.

The second of the three journeys is symbolized by the chain designated alignment C.  It should be noted that, in this context, this chain can be viewed as beginning at the right thumb of the high priest and terminating at the round feature located on the incense burner to which the chain is attached.  This journey is believed to originate at the grottobase located at the southern end of the Baja California peninsula and terminate at South Island, New Zealand.  In this case, the chain symbolizing this journey enters and exits the incense vapor. This, it is believed, symbolizes the existence of a technological wormhole between the two locations, mentioned above.  If this is correct, then it must be assumed that living entities must dwell at the grottobase from which the explorers will depart.  The reason for assuming this is that it is very unlikely that the explorers would be capable of operating the technology of the wormhole and, simultaneously, send themselves aboard a spaceship to South Island, New Zealand by means of the wormhole.  A journey, such as this, would appear to require the assistance of living entities of an advanced interstellar civilization dwelling at the grottobase, who would be familiar with the operation of a technological wormhole.

The destination of South Island, New Zealand is symbolized in the inspired source by the incense burner.  The latter can be viewed, symbolically, as an anomalous feature that, in general, resembles the shape of South Island, New Zealand.  In addition, the incense vapor, in this context, can be viewed, symbolically, as an anomalous feature that, in general, resembles North Island, New Zealand.  Both views of these islands are as they would appear if viewed from high above the earth.

The third of these three journeys is symbolized by the chain designated alignment B.  It should be noted that, in this context, this chain can be viewed as beginning at the right thumb of the high priest and terminating at some unseen point on the incense burner. This journey is believed to originate at the grottobase located at the southern end of the Baja California peninsula and terminate at some unknown place:  perhaps, on earth; perhaps, on another celestial body in the solar system; or perhaps, on some celestial body in another stellar system.  In this case, as in the previous case, the chain symbolizing this journey enters the incense vapor.  However, it is not seen exiting the incense vapor. This, it is believed, symbolizes, once again, the existence of a wormhole between the grottobase and one of the three possible destinations, mentioned above. 

Because of the lack of a place of exit of the chain from the incense vapor, it is possible that the wormhole destination of this journey is located on another celestial body in the solar system.  The first possible wormhole destination, that is, someplace on earth, would appear to be too redundant and similar to the second journey to be correct; while the third possible wormhole destination, that is, a celestial body of another stellar system, would appear to be too far a journey for members of mankind to undertake at this time.  However, a journey to another celestial body in the solar system would be a fitting climax to the explorer’s adventure.   When members of mankind arrive at that celestial body and gaze upon the distant point of light that is earth, they will undoubtedly realize at that moment that a journey by man to another stellar system is not only possible-it is man’s future and destiny.


Commentary

The possibility of man's meeting living entities of an advanced interstellar civilization beneath the surface of the earth would seem highly unlikely, if it were not that the symbolism of inspired sources indicate that this will soon take place.  However, it is not enough to study and analyze inspired sources.  There comes a time when serious effort must be made to actually discover the places and devices that inspired sources reveal exist on, or beneath, the surface of the earth.  The coming year, 2014, it is believed, will mark the beginning of man's effort to do just that.

For those of mankind, who possess a yearning to explore, the search for the underworld of the earth and the grottobases associated with it-both inhabited and uninhabited-may be something worth looking into at this time.  The reason for this is that, in the eyes if the Creator, the time may be fitting for man to discover this underworld and the treasures that may be found there.  These treasures, however, probably are not silver and gold, the traditional treasures that explorers have sought beneath the surface of the earth in the past.  Instead, these treasures, it is believed, are devices that employ a new kind of technology.  As we have seen, this technology is referred to in The Creation series as mystical technology.

If, in the eyes of the Creator, it is time for man to discover mystical technology, which the symbolism of inspired sources indicate that it is, he may also permit man to discover the underworld of the earth, for it is here-perhaps, even at Baja California, Mexico-that the devices that employ mystical technology most likely will be found.

This subhead concludes Chapter 7 of The Creation:  Its Infinite Features and Finite Realms, Volume I:  The Mystery of Inspired Sources and Their Significance to Man.



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Post 35. The Inspired Source, "Jewish High Priest" (Figure 22), and Symbolism Pertaining to the Triune Godhead (The Creation, Volume I: Chapter 7, Subhead 6)

The Inspired Source, “Jewish High Priest” (Figure 22), and Symbolism Pertaining to the Triune Godhead (Post 35. CVIC7S6)

Alignment E, as we have seen, depicts deity:  the Son (the Word), the second person of the Triune Godhead; the angel of the Lord, a manifestation of the Son (the Word); and the Holy Spirit, the third person of the Triune Godhead.  However, there is also present in the inspired source, “Jewish High Priest” (Figure 22), several anomalous features that symbolize the three persons of the Triune Godhead, that is, the Father, the Son (the Word), and the Holy Spirit.  These features are the incense burner, the three chains that are attached to it, and the incense vapor that is seen about the incense burner.  In this context, the three chains, it is believed, symbolize the three persons of the Triune Godhead.  Because the Holy Spirit, the third person of the Triune Godhead, is the person most evident to living entities in the creation, this person can be viewed as being symbolized by the chain that is attached to the left side of the incense burner, and proceeds to the right thumb of the high priest.  This chain in another context is part of alignment A.  Of the three chains, this chain is the least obscured by the vapor of the incense burner.  Therefore, the Holy Spirit, who is symbolized by this chain, can be considered as the most evident of the three chains, and, symbolically, the “most evident” of the three persons in the creation.

Figure 22.  The inspired source, "Jewish

High Priest" (Figure 22), and alignments

A, B, C, D, and E.  Click on the picture to

enlarge.
 

Figure 23. The inspired source, "Jewish

High Priest" (Figure 23), which is the

same inspired source that is depicted

in Figures 11, 12, 22, 25, and 26, with

alignments not drawn for better viewing

of the features of the inspired source.

Click on the picture to enlarge.

The Son (the Word), the second person of the Triune Godhead, is comprised of both the Son (the Word) and the angel of the Lord.  This person can be viewed as being symbolized by the chain that is attached to the right side of the incense burner, and proceeds to the right thumb of the high priest.  This chain in another context is part of alignment C.  This chain is partially obscured by the vapor of the incense burner, so that it appears that it is comprised of two chains.  This, it is believed, symbolizes the two aspects of the second person of the Triune Godhead.  If this is correct, then, perhaps, it can be assumed that the short part of the chain that is attached to the right side of the incense burner and disappears into the lower aspect of the incense vapor symbolizes the angel of the Lord; while the long part of the chain that is attached to the right side of the incense burner, appears out of the higher aspect of the incense vapor, and proceeds to the right thumb of the high priest, symbolizes the Son (the Word).  Jesus Christ is closely associated with the Son (the Word), the second person of the Triune Godhead.  Since his death on the cross and his subsequent resurrection, Jesus Christ, it is believed, has become one both with the Son (the Word) and the angel of the Lord.

The Father, the first person of the Triune Godhead, because he is the person least evident to living entities in the creation, can be viewed as symbolized by the chain that is not shown to be attached to the incense burner (but obviously is so).  This chain in another context is part of alignment B.  This chain appears out of the higher aspect of the incense vapor near the chain that symbolizes the Son (the Word), the second person of the Triune Godhead, and proceeds to the right thumb of the high priest.  Because most of the length of the chain is obscured by the incense vapor, the Father, who is symbolized by this chain, can be considered as the “least evident” of the three persons in the creation.


Commentary 

It may be recalled that in subhead 3 of this chapter (Post 32), deity was depicted symbolically in the inspired source, "Jewish High Priest" (Figure 22) by the alignment points of alignment E.  These alignment points identified the Son (the Word), the angel of the Lord, and the Holy Spirit.  However, in this subhead, subhead 6, deity is depicted symbolically by the three chains, which in another context are part of alignments A, B, and C of the inspired source.  These three chains, symbolically, identify the three persons of the Triune Godhead:  the Father, the Son (the Word), and the Holy Spirit.  By means of symbolism, such as this, inspired sources are capable of communicating knowledge concerning spiritual and religious matters that usually is not possible otherwise.   This kind of communication may cause some, who do not accept the Christian concept of a deity described by the three persons, to re-examine their beliefs in light of what the Creator is revealing to man at this time by mean of  inspired sources.


Credits 

Figures 22 and 23:  The credit references for Figures 22 and 23 are found in the Credits of Post 30 (CVIC7S1).




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Post 34. The Empowerment of a Mystical Particle Transfer Operator (The Creation, Volume I: Chapter 7, Subhead 5)

The Empowerment of a Mystical Particle Transfer Operator (Post 34. CVIC7S5)

In the previous post, Post 33, we discussed the empowerment of the high priest of Israel through the latter’s use of the three primary accoutrements of that office in association with the ark of the covenant, the Shekinah, and the Holy Spirit.  Now, we shall discuss the empowerment of a mystical particle transfer operator through the latter’s use of the three instruments of mystical particle transfer.  Although an object, such as the ark of the covenant, with its divine presence, the Shekinah, does not appear to be necessary for the empowerment of a mystical particle transfer operator, a similar kind of spiritual association with the Creator in the person of the Holy Spirit, may be required before the empowerment of a mystical particle transfer operator can take place.  This requirement may be nothing more than a mental or spiritual attitude of reverence for the Creator, in the person of the Holy Spirit.  This reverence is appropriate, if for no other reason, that it is the Holy Spirit, who has the power to release the mystical particles from the mystical realm for use in operations of mystical technology. 

Without mystical technology and the operations associated with it, advanced civilizations and advanced interstellar civilizations, based on mystical technology, would not exist.  Therefore, this reverence, which may be related to a meditative or contemplative state of mind, probably applies to both kinds of living entities who dwell in the matter universe of the material realm and employ mystical technology, that is, those who serve the Creator and those who serve Satan.  In this regard, the former may employ an attitude that is more spiritual than mental; while the latter may employ an attitude that is more mental than spiritual.  Both attitudes may allow the Holy Spirit to release mystical particles to both kinds of living entities, mentioned above, that is, those that serve the Creator and those that serve Satan; as well as to both kinds of civilizations, mentioned above, that is, advanced civilizations and advanced interstellar civilizations, regardless whom these may serve.

Figure 22. The inspired source, "Jewish

High Priest" (Figure 22), and alignments

A, B, C, D, and E.  Click on the picture

to enlarge.

 Figure 23. The inspired source "Jewish
High Priest" (Figure 23), which is the
same inspired source that is depicted in 
Figures 11, 12, 22, 25, and 26, with 
alignments and highlighting not drawn
for better viewing of the features of the 
inspired source. Click on the picture to
enlarge. 

 

As noted previously, the three primary accoutrements of the office of high priest of Israel:  the turban, the breastplate, and the Urim and Thummin, located at points A3, B3, and C3, can be viewed as symbolizing the three instruments of mystical particle transfer:  the helmet, the breastplate, and the sword.  Here, again, the Holy Spirit is signified by the anomalous feature that resembles a sword, and more specifically, the point of the blade of this sword that is collocated with points A2, B2, and C2 of alignments A, B, and C.  All three of these alignments intersect here, at the collocated points mentioned above, near the right thumb of the high priest.  In the case of the high priest of Israel, the Holy Spirit was the person of the Triune Godhead responsible for the empowering of the high priest by means of the three primary accoutrements of that office.  This made possible decisions by the high priest that reflected the will of the Creator, or Yahweh, concerning questions about the law and the governance of the people of Israel.  In the case of a mystical particle transfer operator, the Holy Spirit can be viewed as the person of the Triune Godhead responsible for the empowerment of the mystical particle transfer operator by means of the three instruments of that office.  This, it is believes, results in the transfer of the four primary mystical particles from the mystical realm to the matter universe of the material realm.  With regard to the instruments of mystical particle transfer, the turban and the breastplate of the high priest of Israel, with little difficulty, can be seen to symbolize the helmet and breastplate of a mystical particle transfer operator, which they resemble.  However, it is more difficult to see how the Urim and Thummin symbolizes the sword of a mystical particle transfer operator, which it does not resemble.  Before addressing this matter, however, we must first discuss point C3 of alignment C. 

As we saw in Chapter 5, the two parts of the knot of the sash, where point C3 is located, and other parts of the sash of the high priest, can be viewed as several anomalous features that resemble a sword.  The part of one knot that extends above the horizontal aspect (axis) of the sash a short distance can be viewed as the handle of the sword.  The two parts of the knot of the sash that comprise part of the horizontal aspect (axis) of the sash can be viewed as the guard of the sword.  And the two ends of the sash that hang down from the two parts of the knot and comprise the vertical aspect (axis) of the sash can be viewed as the blade of the sword, which they clearly resemble.  Combining the three parts of the anomalous feature that resemble the handle, the guard, and the blade of the sword, results in the sword of the mystical particle transfer operator.  This is how the two parts of the knot of the sash of the high priest, depicted in the inspired source, “Jewish High Priest” (Figure 22), which signifies the Urim and Thummin of the high priest of Israel can also be viewed as symbolizing the sword of a mystical particle transfer operator. In addition, it may be noted that all three parts of the sword symbolized in the inspired source (the handle, guard, and blade) meet at the two parts of the knot of the sash that symbolizes the Urim and Thummin.

Commentary 

No comments are deemed necessary.


Credits

Figures 22 and 23:  The credit references for Figures 22 and 23 are found in the Credits of Post 30 (CVIC7S1).





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Post 33. The Empowerment of the High Priest of Israel (The Creation, Volume I: Chapter 7, Subhead 4)

The Empowerment of the High Priest of Israel (Post 33. CVIC7S4)

It is not intended that this part of the chapter be a historical overview of the history of the nation of Israel.  However, the discussion that follows, concerning the empowerment of the high priest of Israel, and how this affected the history of that nation, lends itself to an historical approach.  Therefore, this approach will be used.

Figure 22. The Inspired Source, "Jewish

High Priest" (Figure 22), and alignments

                                                           A, B, C, D, and E.  Click on the picture
                                                                        to enlarge.

Figure 23. The inspired source "Jewish
High Priest" (Figure 23), which is the same
inspired source that is depicted in Figures
11, 12, 22, 25, and 26, with alignments and
highlighting not drawn for better viewing of
the inspired source. Click on the picture to
enlarge.

Traditionally, the office of high priest of Israel began at the time of the exodus of the people of Israel out of Egypt and the giving of the law to Moses at Mt. Sinai.  At that time, Aaron, the brother of Moses, became the first high priest of Israel.  The high priest was anointed prior to serving, and had authority over worship in Israel.  He was a mediator, or spokesman, between the people and the Creator, or Yahweh.  By means of the Urim and Thummin, he received empowerment, or guidance, from the Holy Spirit, concerning matters not specifically addressed in the law.  In addition, the high priest, and only he, could enter the Holy of Holies on the Day of Atonement to offer sacrifice for the atonement of the sins of the people of Israel.  At the same time that the office of high priest was initiated, the tabernacle was constructed, as was the furniture and other sacred objects associated with it.  The most important of these was the ark of the covenant (Ex. 25:10-22; 37:1-9), where dwelt the Shekinah or the glory of the Lord (Ex. 40:34-38; 1 Sam. 4:19-22; 1 Chr. 5:13-14), also sometimes called the Shekinah glory, a manifestation of the presence of Yahweh, the God of Israel.
 

 

Figure 24.  The ark of the covenant.  Click on the picture

to enlarge.

 

Although it was the Holy Spirit that did the actual empowering of the high priest of Israel, the ark of the covenant (Figure 24)³ and the Shikinah, as we shall see, appear to have been involved in this empowerment.  Click on the picture to enlarge.  It is possible that a close relationship existed between ark of the covenant, the Shekinah associated with it, and the high priest of Israel.  When the ark of the covenant was in the possession of the people of Israel, the high priest, it is believed, was capable of being empowered by the Holy Spirit.  When the high priest was empowered by the Holy Spirit, it was possible for him, by means of the Urim and Thummin, to know the will of the Creator, or Yahweh.  But when the ark of the covenant was not in possession of the people of Israel, or when the ark of the covenant was not located at an appropriate place for it within Israel, the high priest, it is believed, was not capable of being empowered by the Holy Spirit.  This did not mean that the Holy Spirit could not dwell with (be upon) the high priest, only that the empowerment of the high priest to know the will of the Creator, or Yahweh, by means of the three primary accouterments of that office could not take place.  Therefore, if the high priest could not know the will of the Creator, or Yahweh, the decisions arrived at by the high priest concerning the law and other matters concerning the governance of Israel, did not necessarily reflect the will of the Creator, or Yahweh.  Consequently, no blessing followed from the Holy Spirit, and the people of Israel had difficulty defeating their enemies and prospering in the land.

Figure 25.  The inspired source, "Jewish High

Priest" (Figure 25), and the anomalous features

that resemble the ark of the covenant and the

Shekinah.  Click on the picture to enlarge.

 

The close relationship between the ark of the covenant, its Shekinah, and the high priest of Israel, mentioned above, appears to be symbolized in the inspired source, “Jewish High Priest” (Figure 25).⁴  Click on the picture to enlarge.  This inspired source, it is believed, possesses anomalous features  that resembles the ark of the covenant and its associated Shekinah.  In this regard, the vague, rectangular, chest-like anomalous feature below the breastplate of the high priest is believed to symbolize the chest of the ark.  The horizontal aspect of the sash that is associated with this rectangular feature is believed to symbolize the lower half of the chest that comprised the ark.  This half of the chest may have been the place of dwelling of the Holy Spirit, the third person of the Triune Godhead.  The part of the ephod of the high priest located above the sash and below the breastplate in Figure 25 is believed to symbolize the upper half of the chest that comprised the ark.  This half of the chest may have been the place of dwelling of the Son (the Word), the second person of the Triune Godhead.  Finally, the breastplate, it is believed, symbolizes the Shekinah. The place of dwelling of the  Shekinah, or the "glory of the Lord" (Ex. 40:34-35), was above the mercy seat and between the two cherubim of the ark of the covenant (Ex. 25:22). 

Some students of the Bible believe that the Shekinah or the glory of the Lord was a manifestation of the angel of the Lord.  This, largely is the view taken in The Creation.  However, it is possible that the Shekinah or the glory of the Lord is more than a manifestation of the angel of the Lord, but is equivalent to the angel of the Lord.  in addition, it is believed that the angel of the Lord was a manifestation of the Son (the Word), the second person of the Triune Godhead, also.  If the above is correct, regardless of whether the Shekinah may be equivalent to, or a manifestation of the angel of the Lord, it can be considered to be the presence of Yahweh, the God of Israel.   As such, the Shekinah was deity, just as the angel of the Lord and the Son (the Word) were deity.  It may be noted that the breastplate, which in the inspired source is believed to symbolize the Shekinah, is located directly above the part of the high priest's ephod that is believed to symbolize the mercy seat of the ark of the covenant.  This is the same spatial relationship that existed between the actual Shekinah and the actual mercy seat of the actual ark of the covenant.   Furthermore, the twelve light-reflecting gemstones that comprise the breastplate could be viewed as symbolizing the deity of the Shekinah.  The symbolized ark of the covenant and associated Shekinah referred to above are highlighted in Figure 26.⁵ Click on the picture to enlarge.

                                                         Figure 26. The inspired source, 'Jewish

High Priest' (Figure 26), and the anomalous

features that resemble the ark of the covenant

and the Shekinah highlighted.  Click on the

picture to enlarge. 

It may be added that not only is the ark of the covenant symbolically depicted in Figure 25,  the golden table of showbread (Ex. 25:23-30) and the seven-branched candlestick (Ex. 25:31-40) are symbolically depicted, also.  The ark of the covenant, the table of shewbread, and the candlestick were the three most important pieces of furniture located in the interior of the Temple.  The table of shewbread, it is believed, is symbolized by the horizontal aspect of the sash of the high priest that is located between the two loops through which the sash is drawn.  The two loops, in this context, symbolize two of the four legs of the table of shewbread.  As for the candlestick, Figure 25 must be inverted in order to view this anomalous feature.  When Figure 25 is inverted, the seven folds of the ephod of the high priest that flare out from the breastplate can be viewed, symbolically, as the seven branches of the candlestick.  The breastplate, in this context, symbolizes the base of the candlestick.

The location of point C3 of alignment C at the place, where the two parts of the knot of the sash of the high priest overlap at the center of the knot is believed to symbolize that a relationship existed between the Holy Spirit and the high priest through the Urim and Thummin.  It may be recalled that the Holy Spirit is identified with the lower half of the chest of the ark, where the sash is present.  Likewise, the location of point C4 of alignment C at the place, where the lower border of the breastplate meets the ephod of the high priest is believed to symbolize that a relationship existed between the Son (the Word) and the high priest through the Urim and Thummin, also.  Point C4 can be considered to symbolize the Urim and Thummin in this case because it represents the place, where the latter were kept by the high priest, that is, in a pocket within the lower part of the breastplate adjacent to the exposed part of the ephod, here.  In this regard, the Son (the Word) may have actually been the one, who determined which of the two stones the high priest pulled from the pocket in arriving at the will of the Creator, or Yahweh.

Some may argue that because point B3 of alignment B is located adjacent to the part of the ephod of the high priest that symbolizes the mercy seat of the ark of the covenant in Figure 25, that this alignment point should be considered to symbolize the Shekinah, and that point B4, located at the upper left corner of the breastplate of the high priest, should be considered to symbolize the breastplate.  However, alignment D confirms that point B3 of alignment B symbolizes the breastplate of the high priest of Israel.  In addition, with regard to the symbolism associated with the hierarchical terms, “upper” and “lower,” it would seem more appropriate that the Shekinah be symbolized by point B4 at the uppermost aspect        of the breastplate in Figure 25, and the breastplate of the high priest be symbolized by point B3 at the lowermost aspect of the breastplate of the high priest in that figure.  As for the turban, the third primary accoutrement of the office of high priest of Israel, the latter does not appear to be associated with the anomalous features that resemble the ark of the covenant and its Shekinah in Figure 25.

What can we conclude concerning this symbolism as it pertains to the anomalous features, mentioned above?  The Shekinah, which is deity, most likely is equivalent to or is a manifestation of the angel of the Lord, who, in turn, is believed to be a manifestation of the Son (the Word), the second person of the Triune Godhead.  The Shekinah is symbolized in Figure 25 by the breastplate of the high priest.  The Holy Spirit, the third person of the Triune Godhead, is symbolized in Figure 25 by the lower half of the anomalous feature that resembles the chest of the ark, and is comprised of a part of the sash of the high priest, mentioned above.  The Son (the Word) is symbolized in Figure 25 by the upper half of the anomalous feature that resembles the chest of the ark, and is comprised of a part of the ephod of the high priest, mentioned above.  In addition, the Son (the Word) is associated with the upper part of the ephod, here, also, and so, can be viewed as  symbolizing the mercy seat of the ark of the covenant, as well.  This anomalous feature that resembles the chest of the ark, however, does not appear to possess the two cherubim that were associated with actual ark of the covenant.  The reason for this may be that the inspired source was intended to reveal the nature of the deity that is associated with the ark of the covenant, and this only.  Since the cherubim are not deity, they were excluded from this symbolism.

In this regard, it may be noted that the Father, the first person of the Triune Godhead, apparently, is not symbolized in the anomalous features that resemble the chest of the ark.  Neither is the turban of the high priest symbolized in these anomalous features. However, the breastplate and the Urim and Thummin, the other two primary accoutrements of the high priest, as we have seen, are associated with this anomalous feature.  If the turban can be viewed as identified with the Father, the breastplate with the Son (the Word), and the Urim and Thummin with the Holy Spirit, the fact that the turbin is not associated with this anomalous feature, whereas the breastplate and the Urim and Thummin are associated, would appear to be a confirmation that the Father was not directly involved with the ark of the covenant, but the Son (the Word) and the Holy Spirit were.   

Therefore, perhaps it can be concluded that the deity associated with the ark of the covenant was the Holy Spirit, the third person of the Triune Godhead, and the Shekinah, which was equivalent to or a manifestation of the angel of the Lord, who, in turn, was a manifestation of the Son (the Word), the second person of the Triune Godhead.  However, it was the Holy Spirit that empowered the high priest of Israel to know the will the Creator, or Yahweh-this being accomplished by means of the Urim and Thummin.  When the will of the Creator, or Yahweh, was known and obeyed, presumably, the people of Israel received a blessing from the Holy Spirit.  It was this blessing, it is believed, that enabled the people of Israel to defeat their enemies and prosper.

Following the entry of the people of Israel into the Promised Land, the ark of the covenant appears to have resided at Shiloh.  Here, it, presumably, was used in the empowerment of the high priests of Israel for many years.  It is possible that when the high priest was empowered by the Holy Spirit, others in Israel were also blessed and empowered by the Holy Spirit, also.  Among these may have been the judges of Israel, who were chosen by the Creator, or Yahweh, to lead the people of Israel at times, when a deliverer was needed to rescue Israel from their enemies.  The empowerment of the high priest appears to have enabled the people of Israel to successfully defend themselves against their enemies until the time of the high priest, Eli.

Eli dwelt in Shiloh, where the ark of the covenant was located.  Though the Bible refers to him as a “priest,” not the high priest, it is assumed that he was one of the high priests of Israel during the eleventh century B.C.  Eli’s two sons were priests, who “knew not the LORD” (1 Sam. 2:12), and sinned greatly in their handling of the offerings and sacrifices of the people.  This caused the people to abhor the offering to the LORD (1 Sam. 2:12-33:21).  Eli’s sin, apparently, was in not removing his two sons from the priesthood (1 Sam. 2:12-3:21).  Because of this, the Creator, or Yahweh, permitted the ark of the covenant to be captured by the Philistines in the battle of Ebenezer about 1050 B.C.  Both of Eli’s sons died in the battle.  Eli, upon hearing of the death of his two sons, and that the ark of the covenant had been lost to the Philistines, fell dead immediately (1 Sam. 4:1-22).  Up to this time, as noted previously, a close relationship is believed to have existed between the high priest of Israel and the ark of the covenant and its Shekinah.  This relationship, except for a short period of time following the battle of Enenezer, is believed to have existed from the fifteenth century B.C. to the tenth century B.C., as well.  

Despite the fact that during this time the people of Israel frequently turned from the worship of Yahweh, and worshipped other gods, the ark of the covenant continued to remain in the possession of the people of Israel.  This made it possible for the high priest to be empowered by the Holy Spirit, and by means of the Urim and Thummin, to arrive at decisions that were the will of the Creator, or Yahweh.  When the will of the Creator, or Yahweh, was known and obeyed, presumably, a blessing to the people of Israel followed. This blessing, it is believed, was conveyed by the Holy Spirit, and came upon he judges of Israel, and the people of Israel, in general.  Later, it would come upon the kings of Israel, when the latter took the place of the judges.  Therefore, despite frequent backsliding by the people of Israel, and at times, the high priests of Israel (such as Eli), it was always possible for the people of Israel to eventually overcome their enemies and prosper in the land.  Consequently, between the fifteenth century B.C. and the tenth century B.C., the people of Israel gradually became more numerous, more prosperous, and more powerful than other people living in Canaan and the surrounding lands.  This blessed state of affairs of the people of Israel probably reached its zenith during the reign of David, who became the second king of Israel about 1010 B.C.

According to the Bible, the first king of Israel was Saul, who reigned in the late eleventh century B.C.  Saul became king as a result of a desire on the part of the people of Israel for a king to rule over them, and so be “like all the (other) nations” (1 Sam. 8:4-9).  Just prior to this, the ark of the covenant had been captured by the Philistines.  After its return by the latter, it apparently, was neglected by the people of Israel, and dwelt at locations in Israel not appropriate for it.  Neither was it accorded the reverence it deserved by the high priests of Israel.  Consequently, the efforts of the people of Israel to defend themselves against their enemies, such as the Philistines, was being hindered by an office of high priest that was not empowered by the Holy Spirit to know the will of the Creator, or Yahweh.  In order to improve their fortunes on the battlefield, the people of Israel, apparently, thought a king, rather than a high priest, was needed.  Therefore, Saul became the first king of Israel.  It may, at first, appear that the people chose Saul as king, but, actually, it was the Creator, or Yahweh, who chose Saul to be king (1 Sam. 8:4-22), and it was Samuel, a judge and prophet, who presented Saul as king to the people (1Sam.10:17-24).  This reveals that the Creator, or Yahweh, was the real sovereign of Israel during this time, despite the fact that the people “chose” Saul as their king.  Saul was not free to rule Israel without guidance from the Creator, or Yahweh.  Rather, he ruled according to commandments by the Creator, or Yahweh, that were revealed through the mediation of Samuel (1 Sam. 13:13-14; 15:1-11).

Therefore, between the time of the death of Eli, and the loss of the ark of the covenant to the Philistines about 1050 B.C., until it arrived at the house of Obed-Edom more than forty years later (2 Sam. 6:10-11), just prior to David’s bringing of the ark of the covenant to Jerusalem about 1003 B.C., the empowerment of the high priests of Israel probably was minimal.  Likewise, the use of the Urim and Thummin by the high priest to know the will of the Creator, or Yahweh, probably was minimal and ineffectual, as well.  As a result, a king arose in Israel and the authority of the high priest of Israel was diminished.  This diminishment also may have allowed prophets to become more prominent in Israel, as well.  The authority that was once held by the high priest with regard to knowing the will of the Creator, or Yahweh, from this time on may have began to shift to the prophets.  However, the latter, unlike the high priests, did not use the Urim and Thummin to know the will of the Creator, or Yahweh.  Instead, they knew this from dreams, visions, and supernatural hearing.  Samuel appears to have been the first of the major prophets that appeared between the eleventh century B.C. and the fifth century B.C.  These prophets possessed the authority to make inspired pronouncements and write inspired words, concerning the will of the Creator, or Yahweh.  And most importantly, they were authorized by the Creator to preface their statements that originated with him with “Thus saith the LORD” (2 Sam. 12:11).

Although the relationship between the high priest of Israel and the ark of the covenant, and its Shekinah, may have changed somewhat after Eli’s death, the Creator, or Yahweh, in the form of the Shekinah, continued to dwell with the ark of the covenant; and the latter, after its return by the Philistines (1 Sam. 5:1-7:2), continued to dwell among the people of Israel.  This made possible the empowerment of the high priest and the blessing that this brought to the kings of Israel and the people of Israel.  However, this blessing may not have been experienced in its fullness until the death of Saul and the beginning of the reign of David as king of Israel.  This empowerment of the high priest, it is believed, continued through the reign of David (1010-970 B.C.) and that of his son, Solomon (970-930 B.C.).  Likewise the blessing associated with the possession of the ark of the covenant by the people of Israel, and the empowerment of the high priest, mentioned above, continued through the reigns of David and Solomon, as well.

It is possible that the blessed state of affairs that prevailed during the reigns of David and Solomon was, in no small measure, the result of David’s bringing of the ark of the covenant to Jerusalem about 1003 B.C.  The ark of the covenant, following its capture by the Philistines earlier in the eleventh century B.C., apparently, dwelt in various places in Philistia and Israel until it arrived at Jerusalem.  After a brief sojourn at the Philistine cities of Ashdod (1 Sam. 5:1) and Ekron (1 Sam 5:10), it was returned by the Philistines to Beth-Shemish in Israel (1 Sam. 6:1-21).  After this, it resided at Kirjath-Jearim for twenty years (1 Sam. 7:1-2).  Then, it appears to have been kept at the house of Abinadab at Gibeah (2 Sam. 6:1-9), and then at the house of Obed-Edom, where the Bible records that “the LORD blessed Obed-Edom, and all his household” (2 Sam. 6:10-11).  After this, David brought the ark of the covenant to Jerusalem (2 Sam. 6: 12-23), where it dwelt in a tent (2 Sam. 6:17-18).

Upon the death of David about 1070 B.C., his son, Solomon, became king of Israel.  Solomon enjoyed a prosperous reign that was marked by commercial success in many areas:  horse-raising, chariot-making, sea-borne shipping, and others.  The major powers of the region, such as the Egyptians, the Hittites, the Assyrians, and the Babylonians, were either in decline, or were not active.  Therefore, Solomon was able to build a strong and prosperous nation without interference by the major powers.  However, toward the end of his reign, the Bible states that Solomon sinned because of his worship of other gods besides Yahweh, the God of Israel.  Solomon was told that because of this sin, the united monarchy of Israel over which he reigned would be broken into two kingdoms after his death.  This came to pass when Rehoboam, Solomon’s son and successor, would not agree to the easing of certain tax and service burdens that had been imposed upon the people of Israel during Solomon’s reign.  As a result, ten of the twelve tribes of Israel rebelled and established a separate kingdom. 

The united monarchy of Israel was now divided into two kingdoms:  a southern kingdom, called Judah, comprised of two tribes, the capital of which was Jerusalem; and a northern kingdom, called Israel, comprised of ten tribes, the capital of which was Shechem.  Following the death of Solomon about 930 B.C., the long period of ascent that the people of Israel had enjoyed between the fifteenth century B.C. and the tenth century B.C. essentially came to an end and a long period of descent began.  This period of time, largely, was marked by political instability, military weakness, and tribute-bearing obeisance to major powers. Finally, after two unsuccessful rebellions by the Jews against the Roman occupation of their land between A.D. 66 and A.D. 70 and again between A.D. 131 and A.D. 135, Israel ceased to exist as a nation.  Jerusalem was rebuilt by Rome and renamed Aelia Capitolina, and Jews were forbidden to enter the city. 

What may have been the cause of the decline of the people of Israel following the death of Solomon about 930 B.C.?  Is it possible that this decline was associated with the disappearance of the ark of the covenant?  After the death of Solomon, the ark of the covenant is not mentioned in the Old Testament of the Bible until the time of Josiah, who was king of Israel between 639 B.C. and 609 B.C.  It was during Josiah’s reign that a copy of the law, presumably, the complete Pentateuch, was discovered in the Temple, when repairs to the latter were being carried out (2 Ki. 27:8).  Josiah and the priests, apparently, believed that this copy of the law was the copy of the Pentateuch that Moses had once placed inside the ark of the covenant (Deut. 31:26).  At the time Moses did this, the ark of the covenant already contained the two tablets of stone upon which Yahweh had written the ten commandments (Ex. 25:16), the golden pot of miraculous manna (Ex. 16:32-33), and the rod of Aaron that miraculously budded (Num. 17:1-10; Heb. 9:4).  As a result of this discovery, Josiah ordered the Levites to restore the ark of the covenant to the Temple.  In Chr. 35:3, we read:

                         3  And said unto the Levites that taught all Israel,
                         which were holy unto the LORD, put the holy ark
                         in the house which Solomon the son of David king
                         of Israel did build; it shall not be a burden upon your
                         shoulders:  serve now the LORD your God, and his
                         people Israel,

Presumably, Josiah intended to place the copy of the law, referred to above, inside the ark of the covenant, and the latter inside the Holy of Holies of the Temple.  This may have been intended to be an important part of the revival of the central religion that was undertaken by Josiah during his reign.  However, the request by Josiah to the Levites to restore the ark of the covenant to the Holy of Holies would appear to indicate that the ark of the covenant was not present in the Holy of Holies at that time.  Perhaps, the ark of the covenant had been removed from the Holy of Holies while the Temple was undergoing repairs.  If the ark of the covenant had been temporarily removed from the Holy of Holies because of the repairs, why would Josiah request the Levites to restore the ark of the covenant to the Holy of Holies?   This request would seem to be unnecessary because that is where the ark of the covenant would be expected to be returned after the repairs were completed.  Is it possible that the ark of the covenant had been missing for centuries, but the Levites, who were responsible for its protection, maintained that it still existed, and only they knew where it was located?  If so, then, the intent of Josiah’s request may have been to force the Levites to produce the ark of the covenant, so that the latter and the copy of the Pentateuch could be placed in the Holy of Holies of the Temple.  

The reason why the ark of the covenant was missing from the Temple during Josiah’s reign may have been that it had disappeared during the reign of Solomon, or shortly thereafter.  However, in compliance with Josiah’s request, the Levites may have secretly built a replica ark of the covenant.  Perhaps, like the original, only one master builder was involved in its construction.  Then, perhaps, they returned this replica ark of the covenant, and installed it in the Holy of Holies.  If so, then at the time of the Babylonian conquest of Judah and the capture of Jerusalem about 586 B.C., it may have been this replica ark of the covenant that was destroyed and its gold carried away by the Babylonians.  However, speculations aside, it is more likely that the Levites did not comply with Josiah’s request simply because they were not in possession of the ark of the covenant.  Furthermore, they probably would never have considered constructing a replica of the ark even if it was possible for them to do so.

Although the last mention of the ark of the covenant in the Old Testament is open to various interpretations, it is clear that, when the ark of the covenant was installed in the newly built Temple during Solomon’s reign, it contained only the two stone tablets of the Decalogue.  In 1 Ki. 8:6-11, we read:

                           6  And the priests brought in the ark of the covenant
                           of the LORD unto his place, into the oracle of the house,
                           to the most holy place, even under the wings of the cherubims.
                           7  For the cherubims spread forth their two
                           wings over the place of the ark, and the cherubims covered
                           the ark and the staves thereof above.
                           8  And they drew out the staves, that the ends of the staves
                          were seen out in the holy place before the oracle, and they
                          were not seen without:  and there they are unto this day.
                          9  There was nothing in the ark save the two tables of stone,
                          which Moses put there at Horeb, when the LORD made a
                          covenant with the children of Israel, when they came out
                          the land of Egypt.
                         10 And it came to pass, when the priests were come out
                         of the holy place, that the cloud filled the house of the LORD.
                         11 So that the priests could not stand to minister because
                         of the cloud:  for the glory of the LORD had filled the house
                         of the LORD.

As we can see in 1 Ki. 8:9, no mention is made at this time of the copy of the law, referred to above, the golden pot of miraculous manna, or the rod of Aaron that miraculously budded.

The disappearance of the ark of the covenant at the time of Solomon, or shortly thereafter, may have been divine punishment for a sin that Solomon committed during the latter part of his reign, that is, the worship of other gods besides Yahweh, the god of Israel.  In 1 Ki. 9:4-7, we read:

                         4  And if thou shalt walk before me, as David thy father
                         walked, in integrity of heart, and with uprightness, to
                         do according to all that I have commanded thee, and wilt
                         keep my statutes and judgments:
                         5  Then I will establish the throne of thy kingdom upon
                         Israel for ever, as I promised to David thy father, saying,
                         there shall not fail thee a man upon the throne of Israel.
                         6  But if ye shall at all turn from following me, ye or your
                         children, and will not keep my commandments and my
                         statutes which I have set before you, but go and serve
                         other gods and worship them:
                         7  Then will I cut off Israel out of the land which I have given
                         them; and this house, which I have hallowed for my name,
                         will I cast out of my sight; and Israel shall be a proverb and
                         a byword among all people:

And in 1 Ki.11:-6, we read:

                        4  And it came to pass, when Solomon was old, that his wives
                        turned away his heart after other gods:  and his heart was not
                        perfect with the LORD his god, as was the heart of David his
                        father.
                        5  For Solomon went after Ashtoreth the goddess of the Zidonians ,
                        and after Milcom the abomination of the Ammonites.
                        6  And Solomon did evil in the sight of the LORD, and went not
                        fully after the LORD, as did David his father.

Finally, in 1 Ki. 11:9-13, the judgment of Solomon for his sin is set forth:

                        9  And the LORD was angry with Solomon, because his heart was
                        turned from the LORD God of Israel, which had appeared unto
                        him twice,
                       10 And had commanded him concerning this thing, that he
                        should not go after other gods:  but he kept not that which the
                        LORD commanded. 
                       11 Wherefore the LORD said unto Solomon, Forasmuch as this is
                       done of thee, and thou hast not kept my covenant  and my statutes,
                       which I have commanded thee, I will surely rend the kingdom from
                       thee, and will give it to thy servant.
                       12 Notwithstanding in thy days I will not do it for David thy father’s
                       sake:  but I will rend it out of the hand of thy son.
                       13 Howbeit I will not rend away all the kingdom; but will give one
                       tribe to thy son for David my servant’s sake, and for Jerusalem’s
                       sake which I have chosen.

Upon the death of Solomon about 930 B.C., a rebellion followed the succession of Solomon’s son as the king of Israel.  As we have seen, this led to the breakup of the united monarchy that had prevailed under David and Solomon, and two kingdoms came into existence:  the southern kingdom of Judah and the northern kingdom of Israel.  Solomon’s son, Rehoboam, became the king of Judah about 930 B.C., and Jeroboam I became king of Israel.  The weakness of Judah and Israel at this time may have led the Egyptian pharaoh, referred to in the Bible as Shishak (Sheshonk I), to invade the two kingdoms.  Sheshonk I, the founder of the twenty-second (Libyan) dynasty, is believed to have reigned between about 945 B.C. and 924 B.C.  The Bible states that in the fifth year of Rehoboam  (about 925 B.C.), Shishak invaded Judah and took Jerusalem.  However, Rehoboam  made peace with the Egyptian pharaoh by delivering up the Temple treasures and the gold shields that decorated the king’s palace.  In 1 Ki. 14:25-26, we read:

                       25 And it came to pass in the fifth year of king
                       Rehoboam, that Shishak king of Egypt came up
                       against  Jerusalem:
                       26 And he took away the treasures of the house of
                       the LORD, and the treasures of the king’s house; he
                       even took away all:  and he took away all the shields
                       of gold which Solomon had made.

These same passages and other related passages concerning the invasion of Shishak are found in 2 Chr. 12:1-12.  It is not known, for certain, if the “treasures of the house of the LORD,” referred to in 1 Ki. 14:26, above, included the ark of the covenant.  However, that passage does state that “he even took away all.”  If it is assumed that Shishak did take the ark of the covenant back with him to Egypt, it is possible that the Creator arranged for it to be given to those in Egypt, who understood its significance.  These may have placed it in a secure location, where the Creator desired for it to dwell undisturbed for a very long time.  If this is correct, one day, it may be the desire of the Creator for the ark of the covenant to be rediscovered.  Furthermore, it would not be unreasonable to assume that one or more inspired sources may be instrumental in this rediscovery.  After this, it is possible that the ark of the covenant will be returned to the people of Israel, and, once more, play a role in the governance of that nation.

Perhaps, it should be noted here that there are other explanations for the disappearance of the ark  of the covenant.  One tradition of Ethiopian Christianity states that the ark of the covenant was stolen by a son of Solomon and the queen of Sheba.  According to this tradition, this person, called Menelik, removed the ark of the covenant from the Holy of Holies of the Temple at Jerusalem during the reign of Solomon.  Then he took it to Ethiopia, where it presently resides.  This tradition states that the ark of the covenant will be returned to Jerusalem at the time of the second advent of Jesus Christ.  In addition, several Hebrew traditions also exist concerning the disappearance of the ark of the covenant.  Most of these focus on the Babylonian conquest of Judah and the fall of Jerusalem about 586 B.C.  One of these states that the ark of the covenant was hidden by Jeremiah in a cavern in Jerusalem or nearby, prior to the capture of the city.  According to this tradition, the ark of the covenant will not be discovered until the Messiah comes, and establishes the messianic kingdom that devout Jews of all generations have awaited.

In The Creation, the view is taken that the ark of the covenant disappeared during the reign of Rehoboam at the time of the invasion of Judah by Shishak in 925 B.C.  How did the disappearance of the ark of the covenant affect the people of Israel from that time on?  The disappearance of the ark of the covenant, it is believed, resulted in the inability of the high priest to be empowered by the Holy Spirit to know the will of the Creator by means of the Urim and Thummin.  If this is correct, then, the people of the two kingdoms, Judah and Israel, would not have been blessed in the same way that their fathers were blessed prior to the disappearance of the ark of the covenant.  Clearly, the two kingdoms that resulted from the breakup of the united monarchy of Solomon were weaker kingdoms.  And the reason for this, it is believed, was that the ark of the covenant was no longer present among the people of Israel.  This resulted in the high priests no longer being empowered by the Holy Spirit to know the will of the Creator, or Yahweh, by means of the Urim and Thummin.

Consequently, just as the period of time from the fifteenth century B.C. to the tenth century B.C. was a period of time, when the ark of the covenant and the Shekinah glory dwelt among the people of Israel, resulting in the empowerment of the high priest of Israel and the rise of the people of Israel; the period  of time from the tenth century B.C. to the second century A.D.  was a period of time, when the ark of the covenant and the Shekinah glory did not dwell among the people of Israel, resulting in the loss of empowerment of the high priest and the decline of the people of Israel.  After the disappearance of the ark of the covenant, the high priest of Judah continued to wear the same accoutrements of that office.  However, these accoutrements were merely ceremonial, and did not result in the empowerment of the high priest.  Although the high priests may not have been capable of being empowered by the Holy Spirit to use the three primary accoutrements of that office to know the will of the Creator, or Yahweh, it was still possible for the Holy Spirit to be upon, or dwell with, the high priest.  This appears to have been the case with Joshua, the son of Josedech, who was the high priest at the time the Jews of the Babylonian captivity returned to Jerusalem about 536 B.C.  Joshua’s ministry to the returning Jews also appears to have served the purpose of the Creator, or Yahweh, in symbolizing events that are prophesied to take place during that eschatological period of time referred to in the Bible as the day of the Lord (Zech. 6:9-15).

After the disappearance of the ark of the covenant in the tenth century B.C., many high priests of Judah, lacking empowerment, probably relied on natural intelligence and human strategies to arrive at decisions pertaining to the law and the governance of the people of Israel. In some cases these were successful, and in others, they were not.  However, the reliance by the high priests on natural intelligence and human strategies eventually would result in the office of high priest becoming unholy and corrupt, as it, apparently, was at the time of the first advent of Jesus Christ (Mt. 26:59-68; 27:3-5; Jn. 11:47-53).  Perhaps, it was for this reason that the Creator, or Yahweh, sent prophets with the word of God for the people of Israel at various times between the tenth century B.C. and the fifth century B.C.  In this way, the people of Israel could know the will of the Creator, or Yahweh, choose to obey, conform their lives to his will, and be blessed both in the present age and the age to come. 

Where is the ark of the covenant?  Is it possible that it exists in a preserved condition somewhere on earth at the present time?  Many Christians believe that the present time is one of major importance in the Creator’s plan and purpose for the creation.  They feel that the events that have been prophesied in the Bible concerning the second advent of Jesus Christ on earth will soon take place.  Many also believe that the nation of Israel is important in the Creator’s plan and purpose for the creation at this time, as well.  It is a fact that Israel-after two thousand years-once more is a nation dwelling in its ancestral homeland.  According to Biblical prophecy, this is a condition that has to be satisfied before the second advent of Jesus Christ can take place, and the Creator’s plan and purpose for the creation and the life dwelling therein, fulfilled.  Biblical prophecy also reveals that at that time-a time referred to in Christian eschatology as the day of the Lord-nations will rise up against Israel and seek to destroy it (Ezk. 39:1-29). 

However, if the people of Israel have in their possession the ark of the covenant and a high priest, who has been vindicated by the Creator, or Yahweh, it is possible that the high priest of Israel, once more, may be empowered by the Creator, or Yahweh, in the person of the Holy Spirit, to make decisions that are based on the Urim and Thummin, concerning the will of the Creator, or Yahweh.  If so, presumably, the people of Israel will be blessed, prosper and overcome their enemies, once more, even in the midst of the day of the Lord and the time of crisis that is referred to in the Bible as “the time of Jacob’s trouble” (Jer. 30:1-24) and “the tribulation period” (Rev. 7:9-17).


Commentary 

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Credits 

3         Unger, M.:  The New Unger's Bible Dictionary, ©1985, 103 (Moody Press)

4         Unger, M.:  The New Unger's Bible Dictionary, ©1985, 1030 (Moody Press)

5         Unger, M.:  The New Unger's Bible Dictionary, ©1985, 1030 (Moody Press)

Figures 22 and 23:  The credit references for Figures 22 and 23 are found in the Credits of Post 30 (CVIC7S1).



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