The Prophets' Language

8/7/2019 The Prophets' Language

1/14

1

THINGS ASTHEY ARE,WERE

ARE TO COME

Te Prophets

LanguageANTHONY E. LARSON


2/14

Scripture and mythology are full of images and stories so fanciful and inexpli-

cable that we usually dismiss them. Thoughtful study, however, reveals that

the same images are used around the world and that these images come

from what the ancients saw in the heavens. Understanding this language

of ancient imagery can open up a whole new clarity in the scriptures to us.

Prophecy, the unique province o prophets, is lled with bizarre,bc d ci im. Am d y prophecies in scripture, and your head will soon be spinning, over-owing with gures and metaphors strange and bizarre. A ew o them mi xml d i Rvli i Nw -m, Ezkil d Dil i Old m d i Sci 88 iDci & Cv.

Starting with the beasts

T y im d i ic x i lil. T li

includes beasts o many kinds: lions, calves, eagles, lambs, horses,ld d b, wll m cil i c d,which come complete with wings and tails. Additionally, one ndsibw, , cw, ld, ii, l, qk, ,moons, stars, mountains, temples, seals, trumpets, hail, re, blood, abottomless pit, scorpions, chariots, horns, kings, armies and alters,

j m w.

M w qi immdily i mid. Wy dthe prophets report seeing these odd images? Why did they eelcompelled to substitute imagery in their narratives rather than simplyi w y w? Wy my im? Pcyreads like mythology or ables. Why so? Are these images substitutes

THINGS AS THEY ARE,

WEREARE TO COME

Te Prophets LanguageCopyright 2008 Anthony E. Larson


3/14

3he Prophets Language

or things in our day, as so many assert? What are we to make o suchllicl mym?

Rediscovering our true past

Tese are good questions, all. Te answers are quite simple, buty qi d dl xli. Sc xli i ddbc wv l mi: . S, l interpretation o prophecy and the uture is the ocus o our quest,i will ld - iqiy, di i c answers and to topics that seem, at rst glance, to have little relevance.

L bi wi cicl m i bid l-

w: Pic m cd i vly, cmliclv ci iy vy ly w dci il.

Tose catastrophic events, like the Creation, the Deluge, the ower Bbl, Sdm d Gm, Exd, J L Dy d Eli-

j c wi i Bl, k lc i li cremembered by mankind, and they reoccurred rom time to time on

viy cci dw . T v wonly recorded in scripture. Tey ll proane accounts as well. Tedci Ali, Bl y, y P dmany, many other mythic stories recount those same destructions.Ty lyd i E ci ki, v bv d ground beneath. Accompanied by a monumental auroral light andsound show, they were earth and heaven shaking, mind numbing andspectacular beyond anything seen in the skies we know today. (Good

evidence or this claim, which will not be considered here or brevitysk, i d i m bk d icl by i .)

Only when we allow the ull impact and meaning o the words ci d dcib w y xicd d w viw v. Owi, y m lik lil m mic ybl.

Once obtained, that novel perspective leads to a stunning revi-

i i wld iy. W Ci, PiclA, N d, dy Abm, Exd, wk P d c Il i wl w li. Ev Sv-iors mission, teachings, lie and times become more understandable.


4/14


But perhaps most importantly or todays Latter-day Saints, thisvl viwi vl b d land the teachings o its ounding prophet, Joseph Smith, that have

icd, midd id.S, i m qi bl xc i w c dci

imagery o prophecy, we might also get a handle on all scripturalimagery. And it almost goes without saying that such an accomplish-m wld ly c ddi ci, i i d l, mki i f m wy dwwil q.

Applies to all scriptural imageryWith that corrected view, we now have a perspective that will allow

us to get a clearer concept o the events that shaped the prophets lan-guage. (Te details o those astral, celestial or cosmological events areamply enumerated and elucidated elsewhere by this author in extensivespecicity.) Suce it to say, the metaphors, ound in religions, myths,ld d dii wld v, ivlly iid i

events seen anciently in Earths skies and experienced by all mankind.With that view in mind, we can turn to prophetic accounts and seem wi w y. T i i cicl: A w our quest, one topic leads to another until we nd ourselves backw w b, ly ic wi m cliy wv did b.

Prophetic argot

U m l yiy dic mybe a little conusing, though useul in the course o our exposition. Itwould be more correctly dened as a vocabulary or argot, because it isnot a separate language. A doctor, a mechanic, a lawyer or an accoun- i iclid vcbly cli i i,even though the language is still English. So it is that the prophetsd vcbly iq i clli.

But the prophets language is much more than just a distinctivevcbly. Mc lik l i ci lb b ymbl,ic imy w wi ymbl ic wll.


5/14


Prophetic symbols

When we consider that the masses were largely uneducated in thepast, the need or icons or symbols becomes apparent: When one can-

d, mil ymbl im bcm fciv m cmmici d ii imi.

Tat same power to convey considerable meaning with a single,simple icon made symbols ideal devices or recalling long narratives.Tis is an ancient device, used by pre-literate cultures, since they com-mitted to memory their sacred traditions. o aid in recalling thosetraditional stories, symbols were employed. So, symbols, icons or im-

ages became the mnemonic devices o choice, and grew up alongsidel d wii.Naturally, literate societies retained those symbols, due to their

communicative power. Tat is, they could covey substantial mean-i wil ccyi ly ci c x mi walls, tablets, papyri, parchments or metal plates. Te members othe priestly class in any society were responsible or preserving thosetraditions and reciting them to the people. (A relevant example o this

would be the so-called Book o Breathings that came into JosephSmi d.) d , y d i ymbl id i cllci i cl cd i. Sm w ic l great length and detail. We receive them today as myths and legends.But what is more likely, as we are beginning to see, they are verbalcd i wld ci .

A picture is worth a thousand words and vice versa

Tus, the prophets language is icon-based. Tat is, each metaphor iv cdi ymbl ymbl ill-i, i y will, mc wi cic, qivl y.We see that most prominently in Joseph Smiths Egyptian papyriw il im i illi cd cicdescription, whether a metaphor as in grand governing creation near clil lc w Gd id, dii i

iiyi x, mm v.S, mmiz llwi vil ml: ic = m. T

i, ic ymbl cdi y iv. Tmirror image o that ormula is: metaphor = icon. Tat is, every story


6/14


or narrative can be illustrated with one or more symbols. Metaphorsd ic , , w id m imil ci.

Symbols were seldom included or used alongside the written word

since drawing the symbols in ancient texts may have seemed redundantd cmlicd. Ty w ldm icldd wi wi wd.Instead, the authors substituted a name or the image or icon (ex.b, d, , b, li, c.), mi dci-tion was unnecessary since everyone in their day and age understoodwhat was meant. Te terminology and iconography employed wastraditional, well known to all. It was taught in ancient schools as well m.

Te ancients could not conceive that such common knowledgewld b l l i, w wld v id wwords like beast, dragon, horse, bear, mountain, king, star and athousand other such allusions actually reerred to. Could they returnto see our day, they would be stunned at our ignorance o their tradi-tions and belies, especially our lack o knowledge regarding theseic d iy l, wic y lbily d

dly cdd b.Tus, these symbols, in their rhetorical orm, appear in ancient

texts, including the scriptures, as abulous gods, creatures, objects orl, c. S i i wi ll ic imy.

I likly i ii i w J Smi lldd w id, T d dcl y w b b,b y w im b. Dil did an actual bear or a lion, but the images or gures o those beasts. Tetranslation should have been rendered image instead o beast, inevery instance where beasts are mentioned by the prophets. (History Cc, . 343.)

J m im mk i mi cl. Similterms used by todays scholars are icon, or symbol. In this context,ll wd m m i.

B ly im i cy. A wv , w d

ki, , mi, iwy, ml d lc wll, name just a ew. Drawing on Josephs statement and what we havecidd , w c i ll m lcan icon, symbol or image in order to convey meaning and not depict


7/14


real creatures, individuals or objects. When the prophets speak oseeing beasts in their visions, they mean that they saw the images, theybi y ci i. (Ibid., . 343.)

Tis is a concept that largely eludes most o us today. Scholarscily d ckwld i. T i , mll ymblc vk l, iv mi i did by m d ci l. Ty dm c ymbl, lik li lb, ly c vwl d. Adwil my lly b c, id dic ciibw diil iv m d ic im iqlly vlid d cc.

A universal language

Because prophetic language is based in imagery and symbolism, it isuniversal. It need not be restricted to any one culture or tongue. Tus,anciently, it crossed all cultural and societal boundaries. It became ivl l, d by , , m, i, dclic m cl wld v. S, wil mily d

the story in religious metaphors may vary rom culture to culture andl l v im, b imy m wic i wdw, clld cy by myli, will mi c.

Ad i, i mi c imly bc i bd i cm-m c: ci cmlicl v i E ki by llci cl.

So, this is the symbolic language o the prophets, and it can be writ- wi wd wll illd wi ymbl bc y

two halves o a unied whole. Both are ways o retaining cultural andreligious traditions; both are capable o conveying the same message.

More than just prophecy

But, the prophets peculiar terminology doesnt stop with prophecy.Nearly all o scripture contains imagery that is puzzling when we stopto think about it. However, most o us never take the time to consider

the otherwise odd use o such gures o speech. We simply accept suchusage as part o our belie system. Everyone seems to understand whattheyre getting at, so why hurt ones head over it? Afer all, its colorull, wic mk di bi m ii.

Yet its clear, afer thoughtul analysis, that there is more here than


8/14


meets the eye. Tis imagery is clearly meant to convey meaning pro-d mi, imly ld bc w v ii i cli, ic c.

A d xml i i qid ccc -mily lid ml, w Ld i dlyclld mi Ld .

Almost certainly, this usage comes rom the scriptures, where it isso used. And it shall come to pass in the last days, that the mountain Ld ll b blid i mi,and shall be exalted above the hills; and all nations shall ow unto it.(Ii 2:2, ilic ddd. S l Mic 4:1 d 2 Ni 12:2.)

So, we get that usage on good authority. But, why is it so used? Howdoes a building equate to a mountain in the prophets jargon? Its easyto understand how a temple might be considered a house o God ori dwlli. B, w i ml qd mi? Sc dd

juxtaposition makes no sense in the real world where mountains arenatural, geological phenomena and temples are constructed by thehand o man or sacred ordinances, worship and instruction. So, this

i clly m, ymblic c.Like the prophetic tendency to resort to animal imagery in pro-

ic vli, w w dd c ? I c allusion simply an odd turn o phrase used anciently, a colorul way odescribing a sacred temple? Or, is there hidden meaning in the term?

The key is in the past

Tis author would argue that the mountain/temple equivalency

derives rom astral or cosmological events as old as time, that allcl ccivd Gd lc i E v sat atop a splendid, celestial pillar o light whose base spread out

cv iz d wpeak terminated in a great planet that stoodmicly i x. T ci dbiqi vidc c ccic

assertion can be ound elsewhere in this wii.

Te mountain o the Lords house met- d i icic ymblic c-


9/14


part in this image. In this artists conception, the temple or Lords i myic wld mi, wic ll ci lplaces at the celestial pole where we see the North Star today and the

d mi.Te appearance o this celestial phantasmagoria a constantly chang-

ing heavenly scene that played out across earthly skies in antiquity,composed o a variety o planetary and electrically active plasmaorms and elements is a theme we will revisit again and again in thisessay because it is the very origin o the worlds religious, cultural andmylicl dii d bli.

Tis Egyptian stele directly correspondsto the proceeding artists conception. Inact, it is very nearly a snapshot o theancient Celestial Mountain. It shows themountain beneath a crescent, thought torepresent the moon. But, no astral arrange-ment would permit an orb to appear withinthe moons crescent, nor does it ever appear

in such a horizontal position. Tis suggests ly d dif dy.

Called the cosmic mountain or worldmountain by scholars and mythologistswho study its role in ancient belie systems,

this impressive peak or pillar is ound replicated in ancient art owidely divergent cultures. It was described in their texts not only as ami, b l bid li ccdE wi v.

Te Sumerians and the Babyloniansknew this mountain or pillar as the

Khursag or the Kur, and identiedit as the home o the gods. Note thestar at the apex o the astral mountain.Observe, too, that it appears to have an

b i c, wlly imiblci i v.I w illd i vicy l Ki Nm-Si Akkd.


10/14


In many cases, these illustrations are remarkably accurate represen-tations o the astral mountain that once stood over the Earth virtualsnapshots in many cases. Yet scholars dismiss such an interpretation

. Ty im iv mi-cal construct rather than a real phenomenon because o their bias.Tey believe that the ancient heavens were the same as ours. Teid ki d by imlici d lsystem were ever any diferent than they are today is consideredciic y.

Tis divine peak went by diferent names in each culture. TeEgyptians called it the Primordial Mound. Te Israelites knew it as

Sii d Zi. T Gk md i Olym d P.Te Aztecs told o Colhuacan, while the Indians saw Meru orSm, d Ci viid K-l, m j wm my, my .

Teir proclivity or building pyramids, ziggurats, towers, spires andobelisks in nearly every culture the world over stems rom this sameymblim. T w m-md lic cmic miimy. Sm w cwd wi ml i mmi; w .

O d i w d wd b c cll mm.W wd wy y w bil? W dv ci cc ii wd? T f d c dvd the construction o these massive monuments is a clear indication


11/14


o the importance the ancients put on replicating the real cosmicmi iqiy.

When we consider the scope and size o such undertakings, webegin to perceive the importance the ancients placed on the image o

the cosmic mountain. In act, we see that they dedicated a signicanti i m lici ymbl i .Keeping the ancient history and the memory o those celestial appari-i liv w vyi m.


12/14


I l ll w imi iil, cmlicl cin the heavens must have been. It so impressed itsel on the minds c y cmlivly licd i i d i.

And we unknowingly continue that practice today. Look, or example,at the primary icon o our Christmas holiday, the Christmas ree. Its cicl d wi l .

Ev Sl Lk ml lic i m ic: ymidlspire or tower with a ball at the top. It should surprise no Latter-

day Saint that such ancient andvenerable symbolism might beincluded in a temple erected to d .

Te six towers on the SaltLake emple are seldom con-sidered sacred imagery, butthey are. Most think o themas mere decorative architecture.But in act, they are as valid

astral symbols as the Earth,Moon, and Star Stones. Teyare one more iconic instance othe cosmic mountain imagery,in eect saying what they repli-

cate: Tis is the mountain o the Lords house.In act, these traditionald cicl ic imly m ymblic mii the mountain o the Lords house metaphor ound in scripture andci dii.

I it is surprising to you that so much is derived rom or indicatedby one, simple turn o phrase in the scriptures mountain o theLords house prepare yoursel or an astonishing revelation: Tere arehundreds o such metaphors in scripture that stem rom cosmologicalv d cdii i iqiy. Ec qlly icd cmlx li ymbl ic.

Revisiting Isaiah

T, w w d v i Ii w cid li i li w mi i ld dicv, w w, mlid augmented reading. Not only was that prophet predicting the con-


13/14


ci ml i l dy i,as todays prophets properly apply the metaphor, this verse originallyalluded to the restoration o the great cosmic mountain in Earths

ki i l dy.

A systematic method for interpretation

So, the incredibly complex system o icons and images ound in allancient societies some o them as bizarre as they are intriguing aresimply elaborations erupting rom a handul o basic motis. Tese ew,basic motis are called archetypes. Tat is, they are the prototypes, theiil mdl d c mlid m, im,

icons or symbols. Tis is why the symbolism o the prophets languagei cmlx, cii villy d vii wbic m d ymbl.

Te good news is that once one understands the origin o eacharchetype, the variations are easy to spot and interpret. Mastering w bic im d ddi i iil lk, mand behavior in Earths ancient heavens gives one the ability to readily

m wv y mi b cd i il, d dm, i ml, mb, x, mm d cic,in tradition, customs, holidays and estivals, as well as in scripture.Kwi ii bi ic d x ll ithat is lacking otherwise. With these ew interpretive tools or keys,w bi mlid i w iviibl b.

You can do it

Learn the origin o the metaphors and their symbolic counterparts.See the underlying archetypes, the basis or each. Discover the manymaniestations o those ancient cosmological powers, and youll thenbe able spot them whenever theyre used and by whichever culture atwhatever time in history. Youll nd that they illuminate your perspec-iv wll . M imly, yll ilyrecognize them as the prophets employed them in our scriptures, youll

nd them on and in our temples and you will realize that Joseph Smithdd m wll bc ccly d m.Ti, , i ii l: E ci

heavens. As long as we ignore this crucial precept, we will remainlly i, blid idd ll


14/14


ancients sought to communicate to us. We nd that all our vauntedciic ddi i lly i m -tasy. We learn that what most o the world considers utterly antastic

d bl dii, my, ld d ci cllythe bedrock history rom the past. Tis is truly an unexpected andcki dicmy.

Tis is a ar cry rom the standard system o interpretation employedtoday by Christian millenialists: guessing the meaning o those icons.Such expositors look around in their contemporary world or peopleand conditions that seem to ulll the imagery o prophecy. But inso doing, they assign meanings to those icons that are completely, ily i iil i , prophets. Tus, any modern interpretation that seeks to nd ulll-ment o those images in a modern context is deective, and we shouldvid m ily.

Tere is no mystery here. It is only our ignorance o ancient historyd ii l ymblim i di c d m myi. All , icldi J

Smith, used this symbolism regularly, properly and with ease. Itsci J id i imi vli. B,i c l b bid by c d dy.

I y ivi .

F m y m i i:://mmcy.bl.cm/

For online classes, videos, newsletters and published books exploringi mil i d:http://www.mormonprophecy.com/

Y qi cmm wlcm:[email protected]
http://www.mormonprophecy.com/mailto:[email protected]:[email protected]://www.mormonprophecy.com/

The Prophets' Language

Documents

Transcript of The Prophets' Language