As we saw in Chapter 5, alignment A originates at point A1, located at the place on the
inspired source where the left chain of the incense burner is attached to the left side of
the incense burner, proceeds to point A2, located at the right thumb of the high priest; and terminates at point A3, located at the top of the turban of the high priest. Point A3 of alignment A, it is believed, identifies the turban of the high priest as an important accoutrement of the office of high priest of Israel. The turban, in turn, is believed to symbolize the helmet, one of the three instruments of mystical particle transfer. Alignment B, in a similar manner, originates at point B1, located at the bottom of the incense burner; proceeds to point B2, located at the right thumb of the high priest; continues to point B3 located midway along the lower border of the breastplate of the high priest; and terminates at point B4, located at the upper left corner of the breastplate. Point B3 of alignment B, it is believed, identifies the breastplate of the high priest as an important accoutrement of the office of high priest of Israel. The breastplate, in turn, is believed to symbolize another kind of breastplate, one of the three instruments of mystical particle transfer. Alignment point B4, it is believed, symbolizes the Shekinah that is associated with the ark of the covenant. This subject will be discussed later in this chapter.
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Figure 22. The inspired source, "Jewish High Priest" (Figure 22), and alignments A, B, C, D, and E. Click on the picture to enlarge. |
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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. |
If alignment C is extrapolated from point C3, it is found to intersect at the place where the lower border of the breastplate of the high priest meets a part of the ephod of that person that is located above the knot of the sash. This place is the location of point C4, the terminal point of alignment C. Alignment point C4 is important in several ways, one of which is that its location at the lower border of the breastplate of the high priest suggests the place where the Urim and Thummin were kept when not in use, that is, in a pocket located within the breastplate of the high priest. In Ex. 28:30, we read:
30 And thou shalt put in the breastplate of judgment the Urim
and Thummin; and they be upon Aaron’s heart , when he goeth
in before the LORD: and Aaron shall bear the judgment of the
children of Israel upon his heart before the LORD continually.
Therefore, both points C3 and C4 appear to symbolize the Urim and Thummin. However, point C4, the terminal point of alignment C, symbolizes this accoutrement of the high priest, exclusively; while point C3 symbolizes, not only, the Urim and Thummin of the high priest, but the sword of the mystical particle transfer operator, as well.
As we saw in Chapter 5, alignment D and its three alignment points, points D4, D2, and D1, provide confirmation that the anomalous features collocated with points A3, B3, and C3 of alignments A, B, and C are valid anomalous features of the inspired source. Confirmation of this is indicated by the collocation of points D4, D2, and D1 of alignment D with points A3, B3, and C3, respectively, and the anomalous features that are collocated here. It is clear that the collocation of points D4, D2, and D1 of alignment D and points A3, B3, and C3 of alignments A, B, and C could not have taken place as a result of mere chance. Rather, it is believed that the Creator was involved in the “creation” of alignment D in order to confirm the validity of the symbolism of alignments A, B, and C, as this symbolism pertains to the three accoutrements of the high priest of Israel.
However, alignment D3 of alignment D also confirms the validity of the symbolism of an alignment, also. This alignment is alignment E. As we shall see shortly, alignment E symbolizes, no less, than the Creator in the person of the Son (the Word), the angel of the Lord, who is a manifestation of the Son (the Word), and the Holy Spirit. Therefore, point D3 can be viewed as providing confirmation that a close relationship existed between the Creator, in the person of the Son (the Word), the angel of the Lord, and the Holy Spirit and the high priest of Israel. Moreover, this relationship also involved the three primary accoutrements of the high priest, that is, the turban, the breastplate, and the Urim and Thummin.
The use of the Urim and Thummin in the hands of the high priest is not well explained in the Bible. Therefore, little is actually known concerning its use. Suffice it here to say that this accoutrement of the high priest is believed to have been used by the latter, when the will of the Creator, or Yahweh, was desired to be known concerning a matter. Yahweh was the name by which the people of Israel knew the Creator. This name was revealed to Moses at the time that the angel of the Lord appeared to Moses in the form of a burning bush at Mt. Sinai (Ex. 3:1-17). The Urim and Thummin is believed to have been comprised of two components. These may have been two small stones of equivalent size, shape, weight, and texture. The two stones, however, were capable of being distinguished in some way. Perhaps, this distinguishing characteristic was color, with one stone being light and the other dark.
When a decision was needed by the high priest concerning a matter, and he desired to know the will of the Creator, or Yahweh, the high priest may have first spent time in prayer. Then, he may have reached into a pocket within the breastplate, where the Urim and Thummin were kept, and withdrew one of them. Based on the color of the stone that was drawn, a decision could be rendered concerning the matter under consideration, and this regarded as the will of the Creator, or Yahweh. In this way, perhaps, answers concerning the most important questions pertaining to the law and the governance of the people of Israel could be arrived at, and these considered to be the will of the Creator, or Yahweh.
Point C2 of alignment C, located at the right thumb of the high priest draws attention to the
presence of an anomalous feature that resembles a sword in the inspired source. This sword consists of a handle, the end of which is located at the left thumb of the high priest, and a blade, the point of which is located at the right thumb of the high priest. The collocation of point C2 and the point of the blade of the sword at the right thumb of the high priest is believed to be significant because not only is point C2 located here, but points A2 and B2 of alignments A and B, respectively, are collocated here, also. The intersection of the three alignments, mentioned above, at the right thumb of the high priest links these alignments, symbolically, and links points A3, B3, and C3, symbolically, as well. This makes it possible to consider the three alignments as related; and they are related, as we have seen, because they possess alignment points that symbolize the three primary accoutrements of the high priest of Israel.
In this regard, the turban and the breastplate, perhaps, can be considered passive accoutrements in the empowerment of a high priest, while the Urim and Thummin can be considered the active accoutrement in this empowerment. The above may be analogous to the weaponry of a soldier living in ancient times: the helmet and the breastplate of the soldier could be considered defensive (passive) weaponry, while the sword could be considered offensive (active) weaponry. If this analogy is correct, then, it was the Urim and Thummin that was the most important accoutrement because it was this accoutrement that revealed to the high priest the will of the Creator, or Yahweh. Furthermore, because the three primary accoutrements of the high priest symbolize the three instruments of mystical particle transfer of a mystical particle transfer operator, the analogy above could be extended to the latter, as well. If this is correct, then, the sword may be the most important of the three instruments used by a mystical particle transfer operator.
The anomalous feature that resembles a sword, mentioned above, is not associated with alignments A, B, and C, except at points A2, B2, and C2. Here, as we have seen, the point of the blade of the sword is collocated with the three points, mentioned above. However, the remainder of this anomalous feature is not associated with the three chains of the incense burner held in the right hand of the high priest. Rather, it is associated with the three chains of the incense burner that are suspended between the left and right hands of the high priest. This anomalous feature that resembles a sword is believed to symbolize both the Holy Spirit and the Holy Spirit’s empowerment of the high priest of Israel. It was this person, the third person of the Triune Godhead, who, by means of the three primary accoutrements of the high priest, empowered the latter and enabled him to know the will of the Creator, or Yahweh.
However, the will of the Creator probably did not originate with the Holy Spirit. Rather, it probably originated with the Father, and was manifested in the creation through the Son (the Word), and expressed by means of the Holy Spirit. As we shall see shortly, the Son (the Word), may have been a manifestation of the divine presence that is referred to in Judaism as the “glory of the Lord" (Ex. 40:34-38; 1 Sam. 4:19-22; 1 Chr. 5:13-14), or the "Shekinah." If the empowerment of the high priest of Israel was the result of activity on the part of the Holy Spirit then, it is possible that the Son (the Word) and his manifestation, the angel of the Lord along with the Holy Spirit were the most significant persons of the three persons of the Triune Godhead that made this empowerment possible. This view, it is believed, is confirmed by the fifth alignment of the inspired source, that is, alignment E, which will be discussed in the following post, Post 32.
Commentary
The inspired source, "Jewish High Priest" (Figure 22) reveals that the Urim and Thummin, which was carried by the high priest of Israel in a pocket of his breastplate, was the most important accoutrement that pertained to the office of the high priest of Israel. However, mention of this accoutrement in the Bible is infrequent, and its use, as noted previously, is not well explained. Perhaps, the reason for this is that the Holy Spirit, who inspired the passages of the Bible, did not want to reveal the working of the Urim and Thummin in great detail because he knew that this accoutrement would be used, once again, by the high priest of Israel in the day of the Lord (Isa. 2:10-22; Joel 2:1-11). Therefore, details concerning its use were not revealed at the earlier time.
How the Urim and Thummin will be used by the person who fills the office of high priest in that day is not known, for certain. However, if the ark of the covenant is discovered by man sometime prior to, or during, the day of the Lord, the office probably will be restored and the high priest of Israel, once again, will become a part of the religious life in modern Israel, as he was in ancient Israel. If this takes place, then a close relationship may exist, once again, between the high priest and the ark of the covenant. Of course, the Shekinah, or the glory of the Lord (Ex. 40:34-38; 1Sam. 4:19-22; 1 Chr. 5:13-14) that dwelt above the mercy seat between the cherubim of the ark of the covenant, must be considered, also. In The Creation, the Shekinah is considered to be either equivalent to, or a manifestation of, the angel of the Lord, and the latter, as noted above, is believed to be a manifestation of the Son (the Word), the second person of the Triune Godhead.
If the presence of the Shekinah, or the glory of the Lord, is with the ark of the covenant in the day of the Lord as it was in the days of ancient Israel, this may allow a spiritually-orientated governance of the land of Israel and its people in that day, that is, the day of the Lord. This form of governance, it is believed, will resemble in some ways the spiritually-orientated governance that took place in ancient Israel, when the high priest of Israel performed his duties competently and found favor with the Creator, or Yahweh. However, if the Shekinah, or the glory of the Lord, is not present and associated with the ark of the covenant as it was in the days of ancient Israel, this may result in a religiously-orientated governance of the land of Israel and its people in that day. If the latter takes place, and a religiously-orientated, ritualistic governance occurs in the land of Israel and among its people in that day, it should be assumed that the Creator, or Yahweh, will have a spiritually-orientated alternative for the people to turn to in that day-one that will allow them to worship the Creator, or Yahweh, in "spirit and truth" (Jn. 4:24).
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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