“And There Are Many Kingdoms”: D&C 88 and the Hierarchy of Kingdoms

I recently had the opportunity to lead a discussion on the topic of Doctrine and Covenants (D&C) 88 in which we delved into the subject of the multiple kingdoms of glory as they are described in that section. That discussion reminded me of some material I had posted on Heavenly Ascents a few years back.  I went back and reread that post and thought it would be nice to revisit it here.

D&C 88 discusses the idea that God has filled his Creation with various “kingdoms” that can be inhabited by his children. Verse 37 states:

37 And there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom.

This declaration suggests that the cosmos is somehow divided up into various kingdoms and that within these kingdoms are subdivisions that constitute smaller kingdoms within the larger ones.  The revelation describes how these are categorized by their degree of glory — celestial, terrestrial, telestial, or no glory — and how God’s children become assigned to a specific type of kingdom based on their adherence to the laws designated for each type. In verse 47, the revelation states that all of these kingdoms, although they be inhabited by mankind, are subject to God.

47 Behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power.

Although God himself reigns over all of the kingdoms as King of kings and Lord of lords, He has prepared these kingdoms for his children to inherit. The revelation presents the example of the Earth and declares that it will be sanctified and “celestialized.” Inhabitants that live the law of celestial glory will, when they have been resurrected and obtained that glory, inherit the celestial Earth.

26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it.

27 For notwithstanding they die, they also shall rise again, a spiritual body.

28 They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened.

29 Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness.

The ideas presented in D&C 88 reminded me of a concept found in the Dead Sea Scrolls (and elsewhere) which concerns the idea that there are several levels of heaven and that each level has an appointed chief or guardian who rules over it.  This is actually a fairly common theme in Jewish and Christian apocalyptic and mystical literature (See, for example, the Jewish Hekhalot literature or the Jewish/Christian Ascension of Isaiah).  As one ascends to the throne of God in the highest heaven, one must pass first through the several (usually seven) firmaments or “sub-heavens” before reaching the highest, where God is present. Each level is generally inhabited by a different class of angels, and in many texts, there is a principal angel or guardian who guards the door to the next level and who sometimes is depicted as having his own throne.

Before I get into some more specific details regarding how this motif is represented in the Dead Sea Scrolls, I want to share another latter-day parallel to this ancient type of thinking.

This following “Diagram of the Kingdom of God” was done by early LDS apostle Orson Hyde for the church published Millenial Star in England (January 15th, 1847; 9:23-24).
hyde_kingdom

The above diagram shows the order and unity of the kingdom of God. The eternal Father sits at the head, crowned King of kings and Lord of lords. Wherever the other lines meet, there sits a king and a priest unto God, bearing rule, authority, and dominion under the Father. He is one with the Father, because his kingdom is joined to his Father’s and becomes part of it.

The most eminent and distinguished prophets who have laid down their lives for their testimony (Jesus among the rest), will be crowned at the head of the largest kingdoms under the Father, and will be one with Christ as Christ is one with his Father; for their kingdoms are all joined together, and such as do the will of the Father, the same are his mothers, sisters, and brothers. He that has been faithful over a few things, will be made ruler over many things; he that has been faithful over ten talents, shall have dominion over ten cities, and he that has been faithful over five talents, shall have dominion over five cities, and to every man will be given a kingdom and a dominion, according to his merit, powers, and abilities to govern and control. It will be seen by the above diagram that there are kingdoms of all sizes, an infinite variety to suit all grades of merit and ability. The chosen vessels unto God are the kings and priests that are placed at the head of these kingdoms. These have received their washings and anointings in the temple of God on this earth; they have been chosen, ordained, and anointed kings and priests, to reign as such in the resurrection of the just. Such as have not received the fulness of the priesthood, (for the fulness of the priesthood includes the authority of both king and priest) and have not been anointed and ordained in the temple of the Most High, may obtain salvation in the celestial kingdom, but not a celestial crown. Many are called to enjoy a celestial glory, yet few are chosen to wear a celestial crown, or rather, to be rulers in the celestial kingdom.

While this portion of eternity that we now live in, called time, continues, and while the other portions of eternity that we may hereafter dwell in, continue, those lines in the foregoing diagram, representing kingdoms, will continue to extend and be lengthened out; and thus, the increase of our kingdoms will increase the kingdom of our God, even as Daniel hath said: “of the increase of his kingdom and government there shall be no end.” All these kingdoms are one kingdom, and there is a King over kings, and a Lord over lords. There are Lords many, and Gods many, for they are called Gods to whom the word of God comes, and the word of God comes to all these kings and priests. But to our branch of the kingdom there is but one God, to whom we all owe the most perfect submission and loyalty; yet our God is just as subject to still higher intelligences, as we should be to him.

…These kingdoms, which are one kingdom, are designed to extend till they not only embrace this world, but every other planet that rolls in the blue vault of heaven. Thus will all things be gathered in one during the dispensation of the fulness of times, and the Saints will not only possess the earth, but all things else, for, says Paul, “All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come: all are yours, and ye are Christ’s, and Christ is God’s”

(Orson Hyde, “A Diagram of the Kingdom of God,” Millennial Star 9 [15 January 1847]: 23-24).1

For Orson Hyde, whose speculations may have been based on D&C 88 and other similar teachings, our Heavenly Father’s kingdom is divided up into a hierarchy of sub-kingdoms, each having “a king and a priest” presiding over them, under the direction of the King of kings and God of gods.  The rulers over these lower divisions of heaven are called gods and reign over their own kingdoms. They are one with the Father because their kingdom is part of the Father’s.

Going back to the similar idea in the Dead Sea Scrolls, I want to consider primarily the Songs of the Sabbath Sacrifice, a set of liturgical texts found in Cave 4 of Qumran and elsewhere. The Songs are portrayed as a description of the angelic worship that goes on in the heavenly temple.  It is set up as a sort of cultic drama that would lead the earthly participants through the various levels of heaven, moving inwards/upwards with each song until they reach the throne room of God in the highest heaven.  That is a very meager description of the rich detail presented in these songs, but that is the main idea.  Each song is to be presented on one of a series of thirteen sabbaths so that each sabbath the priestly participants move to a new stage of the ritual.

In his study on the liturgical works found at Qumran, James Davila attempts to reconstruct how those who performed these rituals would have seen the structure of the heavens:

A possible reconstruction is that seven firmaments are envisioned, each of which has its own sanctuary containing its own inner chamber (holy of holies) and administered by its own high-priestly chief prince. Multiple chariots and thrones are mentioned as well (e.g., XI 4Q405 20ii-21-22:2-5; XIII 11Q17 x:7), so perhaps each sanctuary has one of these, presumably ridden or occupied by its chief prince.

The final inner chamber, the central throne room [is] inhabited by God himself.  In this room we find the structure of the throne-chariot located above the firmament of the cherubim. It may be that the heavenly sacrificial cult is carried out in the tabernacle of the exalted chief (VII 4Q403 1ii:10), perhaps the angelic priest and warrior angel Melchizedek, who sits on a seat like the throne of God’s kingdom (XI 4Q405 20ii-21-22:2)((Davila, James R. Liturgical Works. Eerdmans Commentaries on the Dead Sea Scrolls. (Grand Rapids, Mich.: Eerdmans, 2000), p. 84)).

If I understand Davila’s description correctly, the idea is that there are multiple levels of heaven under the highest heaven.  Each sub-heaven is modeled after the highest, each having its own god-like ruler who sits on his own chariot-throne in a holy of holies similar to the Most High God’s.

Interestingly, the Songs depict a secondary exalted/angelic figure who is in charge of the rituals/sacrifices that are being performed in the highest heaven.  Davila suggests that in the Songs this figure was likely seen as “the angelic priest and warrior angel Melchizedek.” This head of the heavenly cult is depicted elsewhere as Enoch/Metratron, Michael, and, in Christian literature, as Jesus Christ.

Later, he expands more on the idea of this latter idea, suggesting that there are “secondary princes” that rule under each of the chiefs of the sub-heavens, as well.  After comparing the notion of the rulers of the lower heavens to similar themes in the Jewish Hekhalot literature (which depict chiefs of the gates of the lower heavenly palaces), he concludes:

Perhaps in the Songs of the Sabbath Sacrifice the seven chief princes and seven secondary princes preside together over the seven priesthoods (VIII 4Q403 1ii:20, 22) in the seven sanctuaries (VII 4Q405 7:7), although the reconstructions in the last three references are not certain ((Davila, 121)).

So, in each lower “kingdom,” there is a god-like ruler and each of these has a secondary high priestly figure under him.  In other words, perhaps we could say that each level has a god and a christ.

All this talk of multiple gods and sub-gods may sound very uncharacteristic of the monotheistic Judaism that most people are familiar with.  That is the wonder of these discoveries of the Judaean desert!  There was much more to Judaism, or certain sects of Judaism, than is attested to in the later Rabbinic version of the religion.  In certain texts found at Qumran, the term elohim is used very broadly, both to refer to God and also very often to other divine beings, whom we would usually refer to as angels.

The Most High God (God the Father), while sometimes called Elohim, is more often referred to as El in the Qumran literature.  But frequently elohim is used as a plural, referring to angelic beings.  Many scholars recognize this distinction and have often translated the term into English as “divinities” or “gods” instead of angels2.

Besides being a common term for angels, many texts seem to suggest that the chiefest among the “gods” are actually exalted human beings.  The text termed the “Self-Glorification Hymn” appears to depict a human author who claims to have been exalted above the angels and allowed to sit on a throne in heaven in the council of the gods.

Furthermore, the “secondary prince” of the highest heaven, the chief of all angels, is often seen as an exalted human.  As mentioned before, some later texts see this figure as Enoch, who is exalted and transformed into the angel Metatron.  Enoch/Metatron is given his own throne in heaven and guards the entrance. The transformation/exaltation of Enoch, Levi, and others are noted in documents found at Qumran.  The figure of Melchizedek is mentioned as an exalted angelic figure, although it is difficult to know if this is the same Melchizedek as is mentioned in the book of Genesis (Davila seems to think it is).

The parallels between D&C 88 (also D&C 76, 132, and others) along with Orson Hyde’s conceptualization of the hierarchy of the heavens and the multi-tiered heavens of ancient Jewish and Christian literature are very interesting. Although Joseph Smith was dealing with a much larger conception of the extent of the cosmos than were the early Jewish and Christian thinkers, and there are many differences in the details, the similarities in the dynamics of how each of those heavens is governed and how each is a different degree of glory is pretty amazing.

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  1. The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook [Provo: BYU Religious Studies Center, 1980], 297. []
  2. see Davila, p. 101 []
This entry was posted in Apocalypticism/Mysticism, Early Christianity, Early Judaism, LDS Interest, Pseudepigrapha/Apocrypha, Scripture and tagged , , , , , , , , , , . Bookmark the permalink. Post a comment or leave a trackback: Trackback URL.

4 Comments

  1. Posted August 5, 2013 at 6:48 pm | Permalink

    David: I really enjoyed this post. I hope you don’t mind that I linked to it from my blog.

    • David Larsen
      Posted August 26, 2013 at 2:02 pm | Permalink

      No, not a problem at all, Robert! Thanks for the link!

  2. Posted April 21, 2014 at 9:20 pm | Permalink

    5) Hagmeni, the Lord’s favored, was faithful to the Lordand to his people all the days of his life. From the Land Southward in the ships of Hagoth he strayed, into the Canyons of Akish, where the Lord saved the sojourners with the miracle of the fish. He witnessed the works of the LamaniteTwins as they taught all the people to be healers. Yea, and when the people saw the works of the Nephites, that they waxed evil in the eyes of the Lord and kept not His ways, wherefore the people chose to be a sundered race, Hagmeni was with the Twins and upheld them in council. Thenthe people called themselves Nemenhah, because of the counsel of the twin brothers of the Lamanites of Ammon. Hagmeni saw their good works and upheld them, to the blessing and prosperity of the people.

    6) And when Nephi taught the people how the Ammonites in the Land Southward fought the Gadiantonhem with the word of God, Hagmeni was among those who were ordained and took up the task of rooting out the robbers from among us.

    7) When the Nemenhah decided to leave the fair land oftheir first discovery and come to the protected land of Menintah, Hagmeni became the High Priest and guided the people in righteousness. The temple he built and he laid the foundations of the great city of Mentinah.

    8) He found the tombs of the Jaredites and their records and translated their words. He was the friend of prophets, yea, he sat at the feet of Nephi and Samuel who taught him. Howbeit he was great in wisdom and in the gifts of the Spirit, yet he sought the counsel of the Lord’s anointed and never puffed himself up. Surely he was among the heroes of the Nemenhah and the people will teach his teachings every year and shall commemorate his words.

    9) Now, I, Sahnempet, am but the son of a great man and I can never be as he was, but I have endeavored to keep the ways of the Lord and the teachings of my father. Therefore, I will try to write the things he would have written were he here to see the works of the Nemenhah in my days.

    10) It came to pass that in the year before the sign was to come of the Lord’s coming unto His people, my father Hagmeni received word from Nephi in the Land Southward which grieved him greatly. For Nephi entreated Hagmeni that he should receive all the people who believed in his words into our land for refuge and a sanctuary. This was news the most severe, for we knew that Nephi would not send the faithful out of the land unless their lives had become very strait indeed.

    11) Wherefore, the Nemenhah alike mourned for the righteous few Nephites and Lamanites in the Land Southward and did prepare places for them to sojourn with us. But behold, no other epistle or emissary was heard from Nephi. Now this was the most grievous to my father Hagmeni, for he and Nephi were like to be brothers, and indeed they were brothers, both being prophets of God. But we all grieved, as well, for quiet out of the Land Southward and out of Zarahemlah could only mean that the freedoms of the people had been altogether curtailed. And thus we occupiedthe final year before the sign, waiting and preparing for the sign.

    12) And many believed that it was this lack of news from the south which weakened Hagmeni. For, when no word came of Nephi, the prophet of Zarahemlah, Hagmeni became exceedingly downcast and seldom left his house. For he had hoped to meet with Nephi and discuss the sign that was to come.

    13) Behold, some had studied the scriptures and said that Christ would come as a man, and others said He would be born as man is born. Wherefore, though there was no contention concerning the matter, there was much discussion. Now, Hagmeni knew how the Lordwould come and he believed that he and Nephi could put to rest the discussion. Wherefore, to receive no news of his friend, and to not know whether he lived or whether he did rest with the heroes was a great burden for Hagmeni. Wherefore, he did fade
    quickly and became as one stricken with great age and bent, as if before our very eyes. And, as I said, he died before the sign of the Lord’s coming.

    14) Now, behold, but one lunar after my father died, the very aged prophet Nephi arrived from the Land Southward with a very small band of followers. For they had been forced to travel in secret and disguised in the Land Southward and had made their way but slowly. And when he arrived among us, he grieved to find his friend Hagmeni dead and laid to rest in the tombs.

    15) Nevertheless, he did rejoice that his friend had lived a good life and had never rejected the ways of the Lord in all his days. For man must die and it was far better to hear that his friend had died in the Lord and not in the gall of bitterness, as so many of his brethren in Zarahemlah.

    16) Behold, Nephi, the prophet, did clarify how the Lord would come and I testify that it was just as my father had taught to me before he died. And these are the words that the prophet Nephi taught the Nemenhah concerning the sign:

    17) Verily, Samuel prophesied and gave the sign whereby we might know that the time is at hand that the Lord our God is come to redeem His people. Be nottroubled by this and contend not. For we know that the Son of God shall be born of a virgin fair in the land of Jerusalem, out of which our father Lehi took his journey into the wilderness. Yea, did not the Prophet Alma teach that the virginmost precious should be overshadowed and conceive by the powerof the Holy Ghost and bring forth a Son, even the Son of God?
    And was not Nephi of old taught by the Angel that the virgin whom he saw was the mother of the Son of God after the manner of the flesh? And again, do we not read in the Brass Plates the words of Isaiah, wherein he said,

    18) Behold, a virgin shall conceive and shall bear a Son, and shall call His name Emanuel.

    19) Therefore, the scriptures do teach us the manner of His coming unto the world.

    20) Yea, verily I say unto you, He shall be born into the world in the meridian of time and I ask you the same question the Angel asked Nephi of old:

    21) Do you know the condescension of God? For the Son was already perfect and needed no life of man, no line upon line, to become even as the Father is. Nay, He was perfect already. It is so that we may become perfect that He condescended once again to live as man lives and to take upon Him the elements of the world He had created. One life more was He willing to sacrifice, one life for all, worlds without end, so that mankind could, by the power of the Holy Ghost,take from Him dominion over earthly matter and ascend with Him into that place where the Father dwells. For He has descended all things, yea, He is in
    the sun and in the moon and in the stars, for they weremade by Him. And He is in the earth, for it is His footstool. Yea, even all the elements of creation do obey His voice because they are His. Therefore, His sacrifice is great, that He should do so much for us. This is the condescension of God, to be born as men are born, and to live as men live, that none may say He is not justified.

    22) Wherefore, marvel not and contend not. The sign for which we wait and which is nigh upon us, shall be the sign of His birth. Therefore shall there be signs in the heavens. Yea, even a new star shall show itself in the sky, one that your learned men have never yet seen. Yea, and there shall be no night, but there shall be a day, a night and a day, when the Child is born, and many other signs and wonders shall you see.

  3. Posted April 21, 2014 at 9:22 pm | Permalink

    42) Let all those who read these plates, if it be in the wisdom of God that they should find them and the power be in them to translate, let them consider themwisely. For God has commanded all to come out of Babylon and the way to do it is found herein.

    I leave you these words to ponder and pray over…In the name of Jesus Christ Amen….

    This entry was posted in The Three Nephites-Translated Beings. Bookmark the permalink.

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    One Response to The Three Nephites-Translated Beings

    c j says:

    April 21, 2014 at 2:46 pm

    What is interesting about this is one of the archives of records as there are three archives in North America Mentinhah-Sanpete Utah. Cumorah-New York the last is in the Yucatan the Land Southward…When you read the archives The Three Nephites are in charge of the records…
    Libraries
    Jaredite Libraries, Mentinah Libraries, Cumorah Library, the library of Penlinisits near unto Litnletosakariksit,
    See: “Record(s)”
    References: “A Short History of the Mentinah Archives”, “Forward”, Hagmeni 5, Sahnempet 2, 8, 34, Ougou 1, 120, 2 Shi-Muel

    3:14-26, Manti 1:2, 6, 3:1, 38, Shimlei 1:4, 2:1, 2 Pa Natan 3:4, 5:9, 11, 6:4, Heinmet 3:8, Mor -Honayah 1:1, 3:10, 4:1, 3, 7, 15, 22, Shi Honayah 6:13, 8:28, 11:2-4, 7, Henet Peniet 5:1, Winet Memniet 4, Aku Hawaohtim 1:3, 31, Osaraksit 1:3, 3:1,
    Menniosarik 1:3, 5-7, 5:9, Menipahsits 1:1-2
    Library and Books of Corianton

    See: “Cumorah/the Cavity of Cumorah”
    References: Shimlei 1:4, Mor-Honayah 2:1, 3:10, 4:7, 15, 22, 2 Wahshahshay 2:15, Menniosarik 1:5 (*Need to include references into Cumorah*)

    Library of Corianton
    See: “Cumorah”
    References: Shimlei 1:4, Mor-Honayah 2:1, 3:10, 4:7, 15, 22
    Libraries of Mentinah/Libraries in Mentinah/Libraries in the Mountains/ Libraries of
    Sanpete County, Utah/Libraries Hidden in the Hills of the Wasatch
    Front/Libraries/Sacred Mountain
    The Mentinah Library consisted of the records of the Nemenhah of the Mountains, records that were brought to them from all over the world, many records of the Jaredites which they found, and a few found which Manti believed originated in other places and are of a more ancient nature to the Jaredite records.
    The Library was first kept in the cavities/cavern east of the High Place in
    Mentinah where the Jaredite records as well as Jaredite mummies were found. We do know the people of Hagoth and Hagmeni dug out caverns to keep the records but they were cramped and not well constructed and there was a threat of
    collapse.
    It is not known if those dug out were connected to the original caverns the Jaredites used or if those were completely different caverns. However, we do know Ougou commanded Manti to keep the records safe, so Manti built new caverns that were dug out with skill where “one feels as if one is standing in the room of a building or a Temple.”
    There were rooms and corridors and shafts were cut out with Mirrors placed to provide light so those who came to read the books could do so in the caverns. Many came from all over the world to read the books at this library. It was common forthose who came to Mentinah to bring their records and also for them to make copies of the records from the Library to take with them.
    For many years, starting when Timothy came up with the missionaries (the brothers and sister of Ougou) after the Savior had visited the Nemenhah of the Mentinah, for the Three Nephites to exchange records from both the Land Southward and the Land Northward. This was generally done at the time of the Festival of the Lights.
    See: “Mentinah Archives”
    Reference: Cover Page, Printers page, Updates and Information, “A Short History of the Archives”, “Foreword” to the Mentinah
    Archives, Hagmeni 5, Ougou 1, 2, 122, Shi-Muel 3:14-15, Title Page to the Book of the High Place, “Mentinah Archives
    Pronunciation Guide”, 1 Appendix Narrator, Manti: 1:2-3, 6, 3:1, 38, Shimlei 2:1, 2 Pa Natan 3:4, 5:9 -11, 6:4, Heinmet 3:8,
    Mor-Honayah 4:1, Shi Honayah 6:13, 8:28, 11:2-4, 7, Henet Peniet 5:1, Winet Memniet 4, Minisourit 4:3, 5, 6:11, Aku
    Hawaohtim 1:3, 21, 23, 28, 31-34, 3:2, Osaraksit 1:3, O&C 3:13-14
    Library of Penlinisits
    Books Contained:
    “the Archives of the Records of Mentinah and its People, the Archives of the Records of Nespelhem and its People, the Archives of the Nemenhah of the Coasts, the Books of Corianton, the Book of Remembrance of the Nemenhah of Corianton, the Small Book of Tuilhah, the Greater Books of Tuilhah, the History of Hagotlah, the Record of the Nemenhah of the Islands, Mor -Honayah’s Record of the End
    of the Nephite People, the Books of Akekthim, and the Record of the Ancients of Penlinisits, the many books which do comprise the Teachings of Pahmet Akekt and, finally, the Books of the Jaredites (Menniosarik 1:5).”

    “These are the books which the Peacemaker shall cause to come out of the earth and to speak to my (Menniosarik) descendents, even the fruit of my loins. And He has shown it to me in a vision upon the Way, that out of my own family He shall raise up one of the prophets whom He shall use to bring about
    this great work. Yea, and out of other families of the Nemenhah He shall raise up others, until the work of translation is complete and all this library is had by the people (Menniosarik 1:6).”
    References: Osaraksit 1:3, 3:1, Menniosarik 1:3, 5-7, 5:9, Menipahsits 1:1-2

    Cumorah, the Cavity of
    See: “Cumorah”
    Cumorah/The Cavity of Cumorah/Library of CoriantonThis is also known as the Cavity of Cumorah. This is where the people of Corianton (Nemenhah of
    Corianton) kept their records. Shi-Muel (Samuel the Lamanite)was the steward of this library and God commanded him to name the place Cumorah. In the hill was a deep cavity of rock forming a great corridor and a great room. There were no springs or issue of water in the cavity so it was safe and dry. It was large enough to hold all the
    books, the plates and the scrolls the Spirit caused Shi-Muel to deposit there. There is a copy of the Plates of Brass which Nephi obtained from Laban, the writings of the

    Nephites up unto the time Hagoth and also Corianton went to the Land Northward, part of the records of the house of Hagoth, the books written by the
    Brother of Jared (which will one day be translated by a prophet after the remnant of the children of Israel left in this land are tested), there are also the words of traveling teachers the Lord sent to teach the Nemenhah of Corianton and all the records of the

    Nemenhah of Corianton. “Wherefore, in all our cities and in all our villages, there are set apart historians to keep the records of the people. And all these records are kept in the cities themselves, but also are copies kept safe in Cumorah.”
    {It is interesting Shi-Muel’s wording: “For, the Spirit did speak to me in a vision of a hill by such a name which would hold the records of the people until the day of restoration. Wherefore, I did call the place after this strange name, and it was so known among all the people of Corianton.” I made the assumption that this
    was the same hill that Joseph went to when he received the Gold Plates of the Book of Mormon.
    But closer examination of what Shi-Muel said from his vision makes that assumption inconclusive. It is very possible there is more than one hill. Joseph Smith and others have talked about going to a library in the hill Cumorah.
    The last I heard of this library the Sword of Laban was unsheathed in it.
    (I am sorry; I do not have the reference.) Many believe this library is in the Hill Cumorah owned by the LDS Church in New York. It is believed that Joseph Smith Jr. received the gold plates, from which the Book of Mormon was translated,
    from a stone box that was on the side of this hill.}But more truth is comming out if you can read history about the cumorah cave that Joseph intered…
    References: 2 Shi-Muel 3:14-26, Shimlei 1:4, Mor-Honayah 2:1, 3:10, 4:3, 7, 15, 22, (See Book of Mormon: Mormon 6:2)

    Cesar Padilla de Ramarra (m)
    Of Guatemala
    Genealogy:
    Mayan
    Ancestor: Hagoth
    Known For:
    Cesar is one of the translators of the Mentinah Archives and a member of its translating counsel. {He was the feather of that council until his death. He died with all his family and extended family by a mudslide that wiped out his village during the hurricane season of 2005 there in Guatemala. He was one of the record keepers of many ancient libraries in the Americas including the library where the

    Mentinah Archives were housed. He was a migrant worker. He checked on those libraries year after year as he followed the migrant train. He took rubbings and copies of the Archives to the translators. His wife typed his translations on an
    old typewriter using one finger. Cesar showed Cloudpiler the Mentinah Library, so he is one of those who have held the plates in his own hands as was alluded to in the Forward of the Archives.}
    References: Title page of the Mentinah Archives, Forward,

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