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On a summer day in 1828, Book of Mormon scribe and witness Martin Harris was emptying drawers, upending furniture, and ripping apart mattresses as he desperately looked for a stack of papers he had sworn to God to protect. Those pages containing the only copy of the first three months of the Joseph Smith's translation of the golden plates were forever lost, and the detailed stories they held forgotten over the ensuing years--until now. In this highly anticipated work, author Don Bradley presents over a decade of historical and scriptural research to not only tell the story of the lost pages but to reconstruct many of the detailed stories written on them. Questions explored and answered include: Was the lost manuscript actually 116 pages? How did Mormon's abridgment of this period differ from the accounts in Nephi's small plates? Where did the brass plates and Laban's sword come from? How did Lehi's family and their descendants live the Law of Moses without the temple and Aaronic priesthood? How did the Liahona operate? Why is Joseph of Egypt emphasized so much in the Book of Mormon? How were the first Nephites similar to the very last? What message did God write on the temple wall for Aminadi to translate? How did the Jaredite interpreters come into the hands of the Nephite kings? Why was King Benjamin so beloved by his people? Despite the likely demise of those pages to the sands of time, the answers to these questions and many more are now available for the first time in nearly two centuries in The Lost 116 Pages: Reconstructing the Book of Mormon's Missing Stories.
An exploration of how contemporary Ethiopian Orthodox Christianity preserves and protects sacred ideas and relationships “Ethiopia stretches her hand upon God,” the narrative of Sheba and Solomon, the material presence of the Ark of the Covenant in Axum. For Ethiopian Orthodox Christians, these classic understandings of the covenant are prized narratives. For historical and scriptural scholarship, a central focus is to explain the characteristics of Ethiopian Orthodox Christianity as retaining key “Old Testament” qualities to demonstrate a wide chasm with post-Enlightenment, secular societies. By widening the lens of analysis to include a body of knowledge best accessed through Orthodox Christian devotional culture, The Covenant’s Veil offers an interpretation that challenges the reader to adopt a novel understanding of these well-established ideas. The multiple, complex ways that the covenant idea appears as ideas, idioms, customs, symbols, and articulations in the lifeworld of Ethiopian Orthodox are the starting point for The Covenant’s Veil. Ethiopia’s story of the covenant is a domain of nested reference points that inspires celebrants, through their devotional activities, to expand and elaborate upon a network of meanings. Covenant refractions within Ethiopian Orthodox devotional culture not only demonstrate the established pattern of magnifying spiritual importance through symbolic similes and analogic pairings, but perform a vital function for keeping traditional knowledge alive and current. Detailed ethnographic material arranges devotional activities such as mahaber rituals of communing and processions of tabots on feast days. It describes habits of making vows, presenting oneself at church, and telling stories of saints and their covenants. Thinking about the covenant concept as refracting—the bending motion of points encountering a common surface—is a way to conceive how these reference points reveal a connective thread, what is theorized as an Ethiopian Orthodox method of elaboration. Identifying when and where elaboration of tradition is happening provides an opportunity to demonstrate how Orthodox Christianity is integral to the lives and actions of its faithful. By reframing covenant as expanding beyond Ethiopian religious and political exceptionalism, The Covenant’s Veil provides us with a timely reappraisal of this concept in light of increased social fragmentation and the urgency for negotiating harmony in a country with many forms of diversity.
In this 2006 text, Daniel M. Gurtner examines the meaning of the rending of the veil at the death of Jesus in Matthew 27:51a by considering the functions of the veil in the Old Testament and its symbolism in Second Temple and Rabbinic Judaism. Gurtner incorporates these elements into a compositional exegesis of the rending text in Matthew. He concludes that the rending of the veil is an apocalyptic assertion like the opening of heaven revealing, in part, end-time images drawn from Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning role of Christ's death which gives access to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: 'God with us'. This underscores the significance of Jesus' atoning death in the first gospel.
Many in the Church are waiting with expectation for the second coming of Christ. The parable of the wedding feast in Matthew 22 tells us that the Church, the Bride, was invited to the wedding but didn’t come. In 2 Thessalonians, Paul warns that the second coming would be preceded by a “great falling away” and Matthew 24 says that if these days were not cut short then even the elect could be deceived. With thousands of Christian denominations preaching a different gospel, let us examine Scripture from the earliest perspective, which is that of the Early Church. The Early Church Fathers were the spiritual sons of the apostles, who learned directly from Jesus. They tell us what the end would be like and unlock the deeper meanings of Scripture. While many today are waiting to be “raptured,” these apostolic men believed that the glory of God would first manifest in His Church. The apocalypse, often misunderstood to mean the end of the world, is simply two Greek words put together: apo (to destroy) and kalypto (the veil). The Book of Revelation is about destroying the veil to enter back into the glory of God. These revelatory teachings were passed down and preserved for hundreds of years, yet for the most part the opposite is being taught in the body of Christ today. Jesus tells us in Matthew 17 that “Elijah is coming and will restore all things.” This Elijah spirit is upon us now to make the way straight through revelatory teaching of Scripture and to bring the fear of the Lord back to wake up the sleeping Church while there’s still time. The Early Church taught that without Elijah preparing and sealing the Church not one would be saved. At the same time, under the leadership of the Catholic Church, a second sealing is taking place, with all major Christian denominations coming into covenant with Islam, Buddhism, and Hinduism, saying there are many ways to God. The great apostasy is here, but nothing will stop this final move of God. The world will see a full restoration of His glory on Earth as it is in heaven. Through revelation, or an apocalypse, let us step behind the veil to have full access to the glory of God and His redemptive plan for us as His children. For the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea (Hab. 2:14).
This fresh assessment of covenant theology may represent the first book-length examination of the structural relationships of the Old Testament covenants. Tremper Longman, a professor of Old Testament at Westminster Theological Seminary, describes The Covenants of Promise as “a marvelously written and profound book which deals with some of the most crucial issues in biblical theology.” “The significance of The Covenants of Promise,” writes the author, “is in its application of the structure of the covenants to biblical theology. . . . The division of the Old Testament covenants into the categories ‘promissory’ and ‘administrative’ is unique in the literature on the covenants.” This complex “bi-covenantal” structure within which God disposes of the inheritance promised to his people becomes discernible in the biblical text through a sound application of proper exegetical theology. The textual evidence leads one to question the way some tenets of traditional covenant theology have been expressed, but not the tenets themselves. The author first explores the promise in its Old and New Testament settings. He deals with the way in which the promise is expressed in the major covenants, devoting considerable space to the law in the teachings of Jesus and Paul. Next he argues that the promise covenant is eternally valid and that circumcision, the law, and the new covenant are “administrative covenants.” Finally he examines the implications of this structure for biblical theology. Selected topics are the redemptive relationship between Father and Son, the covenant of works, law and grace, and the relationship between the testaments.
This special edition of the Lectures on Faith from Zion’s Camp Books is formatted for convenience on an eReader, with more than 100 internal links to scriptures and citations. We hope it will give you a great reading experience! The Lectures on Faith were originally prepared as materials for the School of the Prophets in Kirtland, Ohio in 1834 and were included in the Doctrine and Covenants from 1835 to 1921. Although the Lectures on Faith have never been accepted as revelation by the body of the church (and so were removed from the Doctrine and Covenants in 1921), they contain important doctrinal insights that can help anyone seeking to learn more about faith and come closer to Heavenly Father and Jesus Christ. President Joseph Fielding Smith noted, “I suppose that the rising generation knows little about the Lectures on Faith. . . . In my own judgment, these Lectures are of great value and should be studied. . . . I consider them to be of extreme value in the study of the gospel of Jesus Christ.” (Joseph Fielding Smith, Seek Ye Earnestly. Salt Lake City: Deseret Book, 1970.) Elder Bruce R. McConkie of the Quorum of the Twelve Apostles has stated the lectures contain “some of the best lesson material ever prepared on the Godhead; on the character, perfections, and attributes of God; on faith, miracles, and sacrifice. They can be studied with great profit by all gospel scholars.” (Bruce R. McConkie, Mormon Doctrine. Salt Lake City: Bookcraft, 1966.)
After reading covenant, I realized that Christians today have all but forgotten the blessing Covenant has to offer, with its promises, security, love, and closeness to God that can't be broken by our failures. Because God cannot fail us, His blood covers our mistakes. Every Christian should be reminded of these facts constantly thanking God for this book. Marriage will never be taken lightly after reading The Covenant. In fact, it should be read at every Christian marriage ceremony. You will be amazed and shocked by the seriousness of the covenant into which you are entering. You will love this book. The author has truly written from the heart of God. --Tom, a humble fisherman for the souls of men.